Paul · The Apostle

Ephesians · Chapter 3πρὸς Ἐφεσίους

Paul's Ministry to the Gentiles and Prayer for Spiritual Strength

The mystery is revealed. Paul explains his unique calling to bring the gospel to the Gentiles, unveiling God's eternal plan to unite Jews and Gentiles as one body in Christ. He interrupts himself mid-thought to marvel at this divine mystery, then concludes with a powerful prayer that believers would grasp the incomprehensible dimensions of Christ's love and be filled with God's fullness.

Ephesians 3:1-6

Paul's Stewardship of the Mystery

LSB Text

¹For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles— ²if indeed you have heard of the stewardship of God's grace which was given to me for you; ³that by revelation there was made known to me the mystery, as I wrote before in brief. ⁴By referring to this, when you read you can understand my insight into the mystery of Christ, ⁵which in other generations was not made known to the sons of men, as it has now been revealed to His holy apostles and prophets in the Spirit; ⁶that the Gentiles are fellow heirs and fellow members of the body, and fellow partakers of the promise in Christ Jesus through the gospel,

Greek Text

¹Τούτου χάριν ἐγὼ Παῦλος ὁ δέσμιος τοῦ Χριστοῦ Ἰησοῦ ὑπὲρ ὑμῶν τῶν ἐθνῶν— ²εἴ γε ἠκούσατε τὴν οἰκονομίαν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς, ³ὅτι κατὰ ἀποκάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον, καθὼς προέγραψα ἐν ὀλίγῳ, ⁴πρὸς ὃ δύνασθε ἀναγινώσκοντες νοῆσαι τὴν σύνεσίν μου ἐν τῷ μυστηρίῳ τοῦ Χριστοῦ, ⁵ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι, ⁶εἶναι τὰ ἔθνη συγκληρονόμα καὶ σύσσωμα καὶ συμμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου,

¹Toutou charin egō Paulos ho desmios tou Christou Iēsou hyper hymōn tōn ethnōn— ²ei ge ēkousate tēn oikonomian tēs charitos tou theou tēs dotheisēs moi eis hymas, ³hoti kata apokalypsin egnōristhē moi to mystērion, kathōs proegrapsa en oligō, ⁴pros ho dynasthe anaginōskontes noēsai tēn synesin mou en tō mystēriō tou Christou, ⁵ho heterais geneais ouk egnōristhē tois hyiois tōn anthrōpōn hōs nyn apekalyphthē tois hagiois apostolois autou kai prophētais en pneumati, ⁶einai ta ethnē synklēronoma kai syssōma kai symmetocha tēs epangelias en Christō Iēsou dia tou euangeliou,

Key Words

οἰκονομία oikonomia stewardship, administration

From oikos ('house') and nomos ('law' or 'management'), this term originally denoted household management or the role of a steward entrusted with resources. In Hellenistic usage it expanded to mean any administrative plan or dispensation. Paul employs it to describe his divinely appointed role in God's redemptive plan—he is not the owner but the manager of a mystery entrusted to him. The term underscores both privilege and accountability: Paul has been given grace not for private enjoyment but for public distribution among the Gentiles.

μυστήριον mystērion mystery, secret

Derived from myeō ('to initiate into secret rites'), this word in pagan contexts referred to hidden religious knowledge accessible only to initiates. Paul radically redefines it: God's mystery is not concealed to preserve exclusivity but was hidden in previous ages and is now revealed openly through apostolic proclamation. The content of this mystery is not esoteric speculation but the concrete, historical reality that Gentiles are co-heirs with Jews in Christ. What was once veiled is now unveiled, transforming mystery from secret gnosis into public gospel.

ἀποκάλυψις apokalypsis revelation, unveiling

Formed from apo ('from, away') and kalyptō ('to cover, hide'), this noun means an uncovering or disclosure. It emphasizes the divine initiative in making known what was previously hidden. Paul insists his understanding of the mystery came not through human tradition or scholarly deduction but by direct revelation—God pulled back the veil. This term anchors Paul's apostolic authority: he speaks not as a speculative theologian but as one who has received direct communication from the risen Christ, making him a reliable steward of divine truth.

σύνεσις synesis insight, understanding

From syniēmi ('to bring together, comprehend'), formed by syn ('together') and hiēmi ('to send'), this noun denotes the capacity to perceive connections and grasp meaning. It is not mere intellectual knowledge (gnōsis) but penetrating discernment that sees how parts fit into a whole. Paul invites his readers to perceive his insight into the mystery of Christ—his ability to understand how God's ancient promises converge in the inclusion of the Gentiles. This is theological perception that integrates revelation, Scripture, and the present work of God.

συγκληρονόμα synklēronoma fellow heirs

A compound of syn ('together with') and klēronomos ('heir'), itself from klēros ('lot, inheritance') and nomos ('law, custom'). This term declares that Gentiles are not second-class beneficiaries or late additions but co-inheritors with equal standing. The prefix syn- is crucial: it signals full partnership, not subordination. In Roman legal contexts, co-heirs shared equally in an estate. Paul uses this to assert that the Abrahamic inheritance—blessing, sonship, the Spirit, the kingdom—belongs as fully to Gentile believers as to Jewish ones, demolishing any ethnic hierarchy in the people of God.

σύσσωμα syssōma fellow members of the body

Another syn- compound, joining syn ('together') with sōma ('body'). This rare word (possibly coined by Paul) emphasizes organic unity: Gentiles are not merely allied with the body but are constituent members of the same body. The metaphor shifts from legal (fellow heirs) to biological, underscoring that the church is a living organism in which Jew and Gentile share one life. The body imagery, central to Ephesians, highlights interdependence and shared identity in Christ, who is the head of this unified body.

συμμέτοχα symmetocha fellow partakers

From syn ('together') and metochos ('partaker, sharer'), which derives from meta ('with') and echō ('to have, hold'). This term conveys joint participation in something held in common. Paul specifies that Gentiles are fellow partakers 'of the promise'—the covenantal assurances given to Abraham and his seed. The threefold syn- construction (fellow heirs, fellow body-members, fellow partakers) is rhetorically emphatic, hammering home the complete equality and integration of Gentiles in God's redemptive purposes. The promise is not divided but shared fully.

ἐν Χριστῷ Ἰησοῦ en Christō Iēsou in Christ Jesus

This prepositional phrase, appearing over thirty times in Ephesians, is the theological hinge of the letter. The preposition en can denote location, sphere, or instrument, and here it likely combines locative and instrumental senses: believers exist within the realm of Christ's lordship and derive all benefits through union with Him. This is not mere metaphor but ontological reality—incorporation into Christ by the Spirit. All the blessings, the mystery's unveiling, the Gentile inclusion, the church's unity—everything is 'in Christ Jesus,' making Him the locus and means of God's entire redemptive plan.

Grammar & Argument

Verse 1 begins with a purpose clause ('For this reason') that reaches back to the prayer and doxology of chapter 2, but Paul interrupts himself with a long parenthesis (vv. 2-13) before resuming the sentence in verse 14. The self-identification 'I, Paul, the prisoner of Christ Jesus' is emphatic—the pronoun egō is fronted for emphasis, and the genitive 'of Christ Jesus' indicates not merely that Paul is imprisoned because of Christ but that he belongs to Christ even in chains. The phrase 'for the sake of you Gentiles' (hyper hymōn tōn ethnōn) frames his imprisonment as vicarious, a suffering endured on behalf of his Gentile mission. The dash after 'Gentiles' signals the syntactical suspension that will last twelve verses.

Verses 2-3 introduce the theme of stewardship with a conditional clause ('if indeed you have heard') that assumes a positive answer—Paul is not expressing doubt but appealing to shared knowledge. The noun oikonomia ('stewardship') is in apposition to 'the grace of God,' identifying grace not as abstract favor but as a concrete commission. The passive verb 'was given' (dotheisēs) underscores divine initiative, and the prepositional phrase 'for you' (eis hymas) indicates purpose: the stewardship was granted with the Gentiles as its intended beneficiaries. Verse 3 shifts to content, introducing the mystērion with the explanatory hoti ('that'). The phrase 'by revelation' (kata apokalypsin) is fronted for emphasis, contrasting divine disclosure with human discovery. The passive 'was made known' (egnōristhē) again highlights God as the revealer. Paul's reference to having 'written before in brief' (proegrapsa en oligō) likely points back to 1:9-10 or possibly to an earlier letter, establishing continuity in his teaching.

Verse 4 functions as a parenthetical aside, inviting readers to verify Paul's claim by examining his writing. The relative pronoun 'which' (pros ho) refers back to what he has just written, and the present participle 'when you read' (anaginōskontes) assumes repeated, careful reading. The verb 'understand' (noēsai) is an aorist infinitive indicating a definitive grasp, and the object is 'my insight' (tēn synesin mou)—Paul's own penetrating comprehension of the mystery. The phrase 'in the mystery of Christ' (en tō mystēriō tou Christou) is both locative (insight situated within the mystery) and objective (insight concerning the mystery). The genitive 'of Christ' is likely both subjective (the mystery that Christ embodies) and objective (the mystery about Christ).

Verses 5-6 provide the climactic content of the mystery through a contrast between past hiddenness and present revelation. The relative pronoun 'which' (ho) refers to the mystery, and the negative 'was not made known' (ouk egnōristhē) in 'other generations' establishes discontinuity with the past. The dative 'to the sons of men' is a Hebraism for humanity in general. The comparative 'as' (hōs) introduces the contrast: 'as now it has been revealed.' The perfect passive 'has been revealed' (apekalyphthē) indicates a completed action with ongoing results—the unveiling is permanent. The recipients are 'His holy apostles and prophets,' with 'holy' likely modifying both nouns, and 'in the Spirit' (en pneumati) specifying the sphere or means of revelation. Verse 6 finally discloses the content with an epexegetical infinitive ('that the Gentiles are...'). The three syn- compounds (fellow heirs, fellow body-members, fellow partakers) are grammatically parallel and rhetorically emphatic, each hammering home full equality. The phrase 'in Christ Jesus' is the theological ground of this unity, and 'through the gospel' (dia tou euangeliou) specifies the instrumental means by which Gentiles enter this shared inheritance.

The mystery is not that God would save Gentiles—the Old Testament anticipated that—but that He would save them as Gentiles, incorporating them fully and equally into one body with Jews, without requiring them to become Jews first. The scandal and glory of the gospel is this: the dividing wall is demolished, and the inheritance is undivided.

OT Connection

Genesis 12:3; 18:18; Isaiah 49:6

The mystery Paul unveils is rooted in the Abrahamic promise that 'in you all the families of the earth will be blessed' (Genesis 12:3). This promise is reiterated in Genesis 18:18 and echoed in Isaiah 49:6, where the Servant is called to be 'a light to the nations.' What was not clear in these texts—and what constitutes the 'mystery'—is the manner of Gentile inclusion. The Old Testament anticipated Gentile blessing but typically envisioned it as mediated through Israel's prominence (e.g., nations streaming to Zion in Isaiah 2:2-3). The mystery now revealed is that Gentiles are not subordinate beneficiaries or proselytes but co-heirs, members of the same body, equal partakers of the promise in Christ.

Paul's language of 'fellow heirs' and 'fellow members' radically reinterprets the Old Testament hope. The promise to Abraham was always intended to encompass the nations, but the mechanism—union with Christ, the true seed of Abraham (Galatians 3:16)—was hidden until the apostolic era. The Spirit's work in revealing this mystery to apostles and prophets (Ephesians 3:5) represents the eschatological fulfillment of what the Old Testament prophets longed to understand (1 Peter 1:10-12). The church, composed of Jew and Gentile in one body, is the visible demonstration that God's ancient promise has reached its intended goal.

Ephesians 3:7-13

Paul's Ministry to the Gentiles

LSB Text

⁷of which I became a minister, according to the gift of God's grace which was given to me according to the working of His power. ⁸To me, the very least of all saints, this grace was given, to proclaim the gospel to the Gentiles of the unsearchable riches of Christ, ⁹and to bring to light what is the administration of the mystery which for ages has been hidden in God who created all things; ¹⁰so that the manifold wisdom of God might now be made known through the church to the rulers and the authorities in the heavenly places. ¹¹This was in accordance with the eternal purpose which He carried out in Christ Jesus our Lord, ¹²in whom we have boldness and access in confidence through faith in Him. ¹³Therefore I ask you not to lose heart at my afflictions on your behalf, for they are your glory.

Greek Text

⁷οὗ ἐγενήθην διάκονος κατὰ τὴν δωρεὰν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι κατὰ τὴν ἐνέργειαν τῆς δυνάμεως αὐτοῦ. ⁸ἐμοὶ τῷ ἐλαχιστοτέρῳ πάντων ἁγίων ἐδόθη ἡ χάρις αὕτη, τοῖς ἔθνεσιν εὐαγγελίσασθαι τὸ ἀνεξιχνίαστον πλοῦτος τοῦ Χριστοῦ ⁹καὶ φωτίσαι πάντας τίς ἡ οἰκονομία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων ἐν τῷ θεῷ τῷ τὰ πάντα κτίσαντι, ¹⁰ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ θεοῦ, ¹¹κατὰ πρόθεσιν τῶν αἰώνων ἣν ἐποίησεν ἐν τῷ Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν, ¹²ἐν ᾧ ἔχομεν τὴν παρρησίαν καὶ προσαγωγὴν ἐν πεποιθήσει διὰ τῆς πίστεως αὐτοῦ. ¹³διὸ αἰτοῦμαι μὴ ἐγκακεῖν ἐν ταῖς θλίψεσίν μου ὑπὲρ ὑμῶν, ἥτις ἐστὶν δόξα ὑμῶν.

⁷hou egenēthēn diakonos kata tēn dōrean tēs charitos tou theou tēs dotheisēs moi kata tēn energeian tēs dynameōs autou. ⁸emoi tō elachistoterō pantōn hagiōn edothē hē charis hautē, tois ethnesin euangelisasthai to anexichniaston ploutos tou Christou ⁹kai phōtisai pantas tis hē oikonomia tou mystēriou tou apokekrymmenou apo tōn aiōnōn en tō theō tō ta panta ktisanti, ¹⁰hina gnōristhē nyn tais archais kai tais exousiais en tois epouraniois dia tēs ekklēsias hē polypoikilos sophia tou theou, ¹¹kata prothesin tōn aiōnōn hēn epoiēsen en tō Christō Iēsou tō kyriō hēmōn, ¹²en hō echomen tēn parrēsian kai prosagōgēn en pepoithēsei dia tēs pisteōs autou. ¹³dio aitoumai mē enkakein en tais thlipsesín mou hyper hymōn, hētis estin doxa hymōn.

Key Words

ἐνέργεια energeia working, operation, energy

From ἐν (en, 'in') and ἔργον (ergon, 'work'), this noun denotes active, effective power in operation. In Hellenistic usage it described the actualization of potential, the force that brings things into being. Paul employs it to describe the divine power that commissioned him (v. 7) and that raised Christ (1:19-20). The term underscores that Paul's ministry is not self-generated but is the outworking of God's own dynamic force. The English 'energy' derives directly from this Greek root, though the biblical sense is always personal and purposeful, never merely mechanical.

ἐλαχιστότερος elachistoteros least of all, very least

A comparative form of ἐλάχιστος (elachistos, 'least'), itself the superlative of μικρός (mikros, 'small'). Paul coins a 'double superlative' here—literally 'more least' or 'leaster'—to express his profound sense of unworthiness. This grammatical intensification is rhetorically striking and theologically significant: the apostle to the Gentiles sees himself as beneath the lowest rank of saints. The term echoes Paul's self-description in 1 Corinthians 15:9 ('least of the apostles') but goes further, placing himself below all believers. Such humility is not false modesty but the posture of one who has encountered grace.

ἀνεξιχνίαστος anexichniastos unsearchable, untraceable, inscrutable

Compounded from the alpha-privative (ἀ-), ἐξ (ex, 'out'), and ἴχνος (ichnos, 'footprint' or 'track'), this adjective literally means 'that which cannot be tracked out' or 'whose footprints cannot be followed.' It describes wealth or wisdom so vast that no investigator can trace its extent or map its boundaries. Paul uses it in Romans 11:33 of God's judgments and ways. Here it qualifies the 'riches of Christ'—the inexhaustible treasure of the gospel that includes justification, adoption, inheritance, and union with Christ. The term suggests both abundance and mystery: these riches exceed human capacity to explore fully.

οἰκονομία oikonomia administration, stewardship, plan

From οἶκος (oikos, 'house') and νέμω (nemō, 'to manage' or 'distribute'), this noun originally denoted household management or the role of a steward. In Ephesians it carries a dual sense: the divine plan or arrangement (1:10, 3:9) and Paul's stewardship of that plan (3:2). The term emphasizes both order and responsibility—God has an ordered plan for the ages, and Paul has been entrusted with administering a portion of it. The English 'economy' derives from this root, though the biblical usage is less about financial systems and more about the wise ordering of redemptive history.

πολυποίκιλος polypoikilos manifold, many-sided, multifaceted

A compound of πολύς (polys, 'many') and ποικίλος (poikilos, 'varied, diverse, multicolored'), this adjective describes something with many different aspects or colors. The term ποικίλος was used of embroidered cloth, variegated flowers, and complex artistic designs. Paul applies it to God's wisdom (v. 10), suggesting that the divine plan displays infinite variety and beauty—like a tapestry woven with countless threads or a jewel refracting light in myriad hues. The church itself, composed of Jew and Gentile, slave and free, becomes the exhibition of this multifaceted wisdom to cosmic powers.

παρρησία parrēsia boldness, confidence, freedom of speech

From πᾶν (pan, 'all') and ῥῆσις (rhēsis, 'speech'), this noun originally denoted the right of the citizen in a Greek democracy to speak freely in the assembly. It came to signify openness, frankness, and confidence in approaching someone. In the New Testament it describes the believer's access to God—no longer cowering before a distant deity but approaching the throne with confidence (Hebrews 4:16). Paul links this boldness directly to being 'in Christ' (v. 12), where union with the Son grants the privilege of familial access. The term captures both the legal right and the relational ease that characterize Christian prayer.

προσαγωγή prosagōgē access, approach, introduction

From πρός (pros, 'toward') and ἄγω (agō, 'to lead' or 'bring'), this noun denotes the act of bringing someone into the presence of another, especially into the presence of royalty. In secular Greek it could refer to the formal introduction at court. Paul uses it to describe the believer's access to God (Romans 5:2, Ephesians 2:18, 3:12), emphasizing that Christ has opened a way into the divine presence previously barred by sin. The term evokes the image of Christ as the mediator who ushers us into the throne room, granting us standing before the Father. This is not casual entry but privileged access secured by the blood of the covenant.

ἐγκακέω enkakeō to lose heart, grow weary, become discouraged

From ἐν (en, 'in') and κακός (kakos, 'bad' or 'evil'), this verb means to become faint-hearted, to give in to discouragement, or to lose courage in the face of difficulty. It suggests an inward collapse of resolve, a turning bad within. Paul uses it in 2 Corinthians 4:1, 16 and Galatians 6:9 to exhort perseverance despite hardship. Here in verse 13 he urges the Ephesians not to be disheartened by his imprisonment, reframing his sufferings as their glory rather than a cause for despair. The term captures the psychological and spiritual battle against weariness that every believer faces in the long obedience of faith.

Grammar & Argument

Verse 7 opens with a relative pronoun (οὗ, 'of which') that links Paul's ministry directly to the mystery just expounded in verses 3-6. The genitive construction 'of which I became a minister' (διάκονος) establishes Paul's role as servant of the gospel, not its originator. The double use of κατά ('according to') in verse 7 creates a rhythmic emphasis: his ministry is 'according to the gift of God's grace' and 'according to the working of His power.' This parallelism underscores that both the commission and the capacity for ministry are divine in origin. The passive verb 'was given' (δοθείσης) reinforces Paul's receptivity—he is the object of God's gracious action, not the subject of his own achievement.

Verse 8 intensifies Paul's self-abasement with the striking coinage ἐλαχιστοτέρῳ ('very least'), a grammatical anomaly that drives home his sense of unworthiness. Yet this verse also contains the heart of his commission: the infinitive εὐαγγελίσασθαι ('to proclaim the gospel') governs the content—'the unsearchable riches of Christ.' The adjective ἀνεξιχνίαστον ('unsearchable') modifies πλοῦτος ('riches'), creating a paradox: Paul is called to proclaim what cannot be fully traced or measured. Verse 9 adds a second infinitive, φωτίσαι ('to bring to light'), shifting the metaphor from proclamation to illumination. The mystery that was 'hidden' (ἀποκεκρυμμένου, perfect passive participle) 'from the ages' is now being revealed. The participial phrase 'who created all things' (τῷ τὰ πάντα κτίσαντι) identifies God as Creator, grounding the mystery in the sovereignty of the one who made all things and now redeems them.

Verse 10 introduces a purpose clause (ἵνα, 'so that') that elevates the church to cosmic significance: the manifold wisdom of God is 'now' (νῦν, emphatic temporal marker) being made known 'to the rulers and authorities in the heavenly places' (ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις) 'through the church' (διὰ τῆς ἐκκλησίας). The church is not merely the recipient of revelation but the instrument of its display to angelic powers. The adjective πολυποίκιλος ('manifold, many-sided') suggests that God's wisdom is not monochrome but richly variegated, and the church—composed of formerly hostile groups now reconciled—is the living demonstration of that wisdom. Verse 11 grounds this cosmic drama in God's eternal purpose (κατὰ πρόθεσιν τῶν αἰώνων, 'according to the purpose of the ages'), which He 'carried out' (ἐποίησεν, aorist active) 'in Christ Jesus our Lord.' The phrase ἐν τῷ Χριστῷ Ἰησοῦ is emphatic, locating the execution of the eternal plan in the historical person and work of Christ.

Verse 12 shifts to the present benefits of union with Christ: 'in whom' (ἐν ᾧ) we possess both παρρησίαν ('boldness') and προσαγωγήν ('access'). The phrase ἐν πεποιθήσει ('in confidence') modifies the manner of this access, and it comes διὰ τῆς πίστεως αὐτοῦ ('through faith in Him' or 'through His faithfulness'—the genitive is ambiguous but likely objective). The accumulation of terms—boldness, access, confidence, faith—paints a picture of unhindered approach to God, a stark contrast to the fear and distance that characterized the old covenant. Verse 13 concludes with a pastoral appeal: διό ('therefore') introduces Paul's request that the Ephesians not lose heart (μὴ ἐγκακεῖν, present infinitive with negative particle) at his afflictions. The relative clause ἥτις ἐστὶν δόξα ὑμῶν ('which are your glory') reframes suffering: Paul's imprisonment is not a defeat but a badge of honor for the Gentile believers, evidence that the mystery is being enacted in history at great cost.

Paul's ministry is a study in contrasts: the least of all saints entrusted with unsearchable riches, a prisoner whose chains are the glory of those he serves. The church is not an afterthought but the theater in which God's eternal, multifaceted wisdom is displayed to cosmic powers—proof that grace can reconcile the irreconcilable and that suffering in the service of the mystery is not tragedy but triumph.

Ephesians 3:14-19

Prayer for Spiritual Strength and Love

LSB Text

¹⁴For this reason I bow my knees before the Father, ¹⁵from whom every family in heaven and on earth derives its name, ¹⁶that He would grant you, according to the riches of His glory, to be strengthened with power through His Spirit in the inner man, ¹⁷so that Christ may dwell in your hearts through faith; and that you, being rooted and grounded in love, ¹⁸may be able to comprehend with all the saints what is the breadth and length and height and depth, ¹⁹and to know the love of Christ which surpasses knowledge, that you may be filled up to all the fullness of God.

Greek Text

¹⁴Τούτου χάριν κάμπτω τὰ γόνατά μου πρὸς τὸν πατέρα, ¹⁵ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται, ¹⁶ἵνα δῷ ὑμῖν κατὰ τὸ πλοῦτος τῆς δόξης αὐτοῦ δυνάμει κραταιωθῆναι διὰ τοῦ πνεύματος αὐτοῦ εἰς τὸν ἔσω ἄνθρωπον, ¹⁷κατοικῆσαι τὸν Χριστὸν διὰ τῆς πίστεως ἐν ταῖς καρδίαις ὑμῶν, ἐν ἀγάπῃ ἐρριζωμένοι καὶ τεθεμελιωμένοι, ¹⁸ἵνα ἐξισχύσητε καταλαβέσθαι σὺν πᾶσιν τοῖς ἁγίοις τί τὸ πλάτος καὶ μῆκος καὶ ὕψος καὶ βάθος, ¹⁹γνῶναί τε τὴν ὑπερβάλλουσαν τῆς γνώσεως ἀγάπην τοῦ Χριστοῦ, ἵνα πληρωθῆτε εἰς πᾶν τὸ πλήρωμα τοῦ θεοῦ.

¹⁴Toutou charin kamptō ta gonata mou pros ton patera, ¹⁵ex hou pasa patria en ouranois kai epi gēs onomazetai, ¹⁶hina dō hymin kata to ploutos tēs doxēs autou dynamei krataiōthēnai dia tou pneumatos autou eis ton esō anthrōpon, ¹⁷katoikēsai ton Christon dia tēs pisteōs en tais kardiais hymōn, en agapē errizōmenoi kai tethemeliōmenoi, ¹⁸hina exischysēte katalabesthai syn pasin tois hagiois ti to platos kai mēkos kai hypsos kai bathos, ¹⁹gnōnai te tēn hyperballousan tēs gnōseōs agapēn tou Christou, hina plērōthēte eis pan to plērōma tou theou.

Key Words

κάμπτω kamptō I bow, bend

From a root meaning to bend or curve, this verb denotes physical prostration in prayer. In Jewish practice, standing was the normal posture for prayer; kneeling signaled extraordinary urgency or solemnity. Paul's use here underscores the gravity of his intercession—he is not casually mentioning the Ephesians but falling to his knees in earnest supplication. The physical posture mirrors the spiritual intensity of what follows.

πατριά patria family, lineage

Derived from patēr (father), this noun denotes a family line, clan, or people group traced through a common ancestor. Paul exploits the wordplay between patēr (v. 14) and patria (v. 15) to assert that God the Father is the archetypal source from which all familial structures derive their identity and name. Every tribe in heaven (angelic orders) and on earth (human families) finds its origin and definition in the one Father, making the church a family that transcends all ethnic and cosmic boundaries.

κραταιόω krataioō I strengthen, make strong

From kratos (strength, might), this verb means to make firm or empower. It appears in the passive here (krataiōthēnai), indicating that believers are recipients of divine strengthening rather than self-empowered agents. The cognate kratos is used of God's mighty power in 1:19 and 6:10, linking this prayer to the earlier doxological themes. Paul prays not for superficial encouragement but for an infusion of resurrection power into the believer's inner being.

κατοικέω katoikeō I dwell, settle down

Compounded from kata (down, thoroughly) and oikeō (to dwell), this verb denotes permanent residence rather than temporary visitation. Paul prays that Christ would take up settled, ongoing habitation in the hearts of believers. This is not a one-time event but a continuous indwelling, the goal of the Spirit's strengthening work. The verb evokes the Old Testament imagery of God dwelling in the tabernacle and temple, now relocated to the human heart through faith.

ῥιζόω rhizoō I root, establish firmly

From rhiza (root), this verb in the perfect passive participle (errizōmenoi) pictures believers as plants whose roots have penetrated deeply into the soil of divine love. The perfect tense indicates a completed action with ongoing results—they have been rooted and remain rooted. The agricultural metaphor complements the architectural image that follows (tethemeliōmenoi, founded), together portraying stability and nourishment. Love is not merely an emotion but the very medium in which Christian existence is anchored.

θεμελιόω themelioō I lay a foundation, establish

From themelios (foundation), this verb in the perfect passive participle (tethemeliōmenoi) evokes the image of a building set on a solid base. Paul uses architectural language alongside the botanical metaphor of rooting, creating a dual image of stability. The foundation is love—specifically, the love of God manifested in Christ. This echoes the foundational imagery of 2:20, where the church is built on the apostles and prophets with Christ as the cornerstone, but here the focus shifts to love as the substructure of Christian experience.

ὑπερβάλλω hyperballō I surpass, exceed

Compounded from hyper (over, beyond) and ballō (to throw), this verb means to throw beyond, to surpass or excel. The present participle (hyperballousan) describes Christ's love as continuously exceeding the bounds of human knowledge. Paul creates a deliberate paradox: he prays that believers would know (gnōnai) the love that surpasses knowledge (gnōseōs). This is not anti-intellectual but supra-intellectual—a knowing that transcends mere cognitive grasp and enters the realm of experiential union. The love of Christ is not a datum to be mastered but an ocean to be explored.

πλήρωμα plērōma fullness, completeness

From plēroō (to fill), this noun denotes that which fills or the state of being filled. It is a signature term in Ephesians, used of Christ as the fullness of God (1:23, Colossians 1:19, 2:9) and now applied to believers who are to be filled unto all the fullness of God. The preposition eis (unto, into) indicates direction and goal—the prayer aims at nothing less than believers being saturated with the totality of divine presence and character. This is the climax of Paul's intercession: participation in the very fullness that dwells in Christ.

Grammar & Argument

Paul resumes the prayer he began in verse 1 but interrupted with the long parenthesis of verses 2–13. The phrase 'for this reason' (toutou charin) reaches back to the entire preceding argument about the mystery of Jew and Gentile united in one body. The verb 'I bow' (kamptō) is present tense, suggesting habitual or ongoing action—Paul's intercession is not a one-time event but a sustained posture. The object of his prayer is 'the Father' (ton patera), and verse 15 elaborates this with a wordplay: from this Father (patēr) every family (patria) derives its name. The verb onomazetai (is named) can mean both 'is called' and 'derives its identity,' suggesting that God is not merely the nominal head but the ontological source of all familial structures, earthly and heavenly.

The prayer proper unfolds in a series of purpose clauses introduced by hina (that). The first petition (v. 16) asks that God would grant (dō, aorist subjunctive) strengthening 'according to the riches of His glory'—not out of His riches, as if He were parceling out a limited supply, but according to the measure of His infinite wealth. The strengthening is 'with power' (dynamei, instrumental dative) 'through His Spirit' (dia tou pneumatos autou), locating the Holy Spirit as the agent of inner fortification. The target is 'the inner man' (ton esō anthrōpon), a Pauline phrase for the renewed self, the seat of spiritual perception and moral will (cf. Romans 7:22, 2 Corinthians 4:16).

The second hina clause (v. 17a) specifies the purpose of this strengthening: 'that Christ may dwell in your hearts through faith.' The aorist infinitive katoikēsai (to dwell) suggests a settled, permanent indwelling, not a transient visit. Faith (dia tēs pisteōs) is the instrumental means by which Christ takes up residence. Two perfect passive participles follow—'rooted' (errizōmenoi) and 'grounded' (tethemeliōmenoi)—both modifying 'you' and both indicating completed action with ongoing results. The sphere is 'in love' (en agapē), which could be taken as the soil in which they are rooted or the foundation on which they are built. Either way, love is the environment of Christian stability.

The third hina clause (v. 18) introduces a corporate dimension: 'that you may be able to comprehend with all the saints.' The verb exischysēte (may be strong enough) emphasizes capacity and enablement; comprehension of divine love is not a solo achievement but a communal endeavor. The object is fourfold—'breadth and length and height and depth'—a cosmic tetradic formula that resists precise definition. Paul may be evoking the dimensions of the cosmos itself, or the cross, or the temple, or simply the immeasurable scope of Christ's love. Verse 19 adds a final infinitive, 'to know' (gnōnai), creating a paradox: knowing the love that 'surpasses knowledge' (hyperballousan tēs gnōseōs). The ultimate purpose clause (hina plērōthēte) is breathtaking: 'that you may be filled unto all the fullness of God.' The preposition eis (unto, into) indicates direction and goal—believers are to be filled to the measure of God's own fullness, the same plērōma that dwells in Christ (1:23).

Paul prays not for comfort but for capacity—that believers might be strong enough to grasp what cannot be grasped and know what surpasses knowing. The goal is nothing less than being filled with the fullness of God, a petition so audacious it can only be prayed on one's knees.

Ephesians 3:20-21

Doxology to God's Power and Glory

LSB Text

²⁰Now to Him who is able to do far more abundantly beyond all that we ask or think, according to the power that works within us, ²¹to Him be the glory in the church and in Christ Jesus to all generations forever and ever. Amen.

Greek Text

²⁰Τῷ δὲ δυναμένῳ ὑπὲρ πάντα ποιῆσαι ὑπερεκπερισσοῦ ὧν αἰτούμεθα ἢ νοοῦμεν κατὰ τὴν δύναμιν τὴν ἐνεργουμένην ἐν ἡμῖν, ²¹αὐτῷ ἡ δόξα ἐν τῇ ἐκκλησίᾳ καὶ ἐν Χριστῷ Ἰησοῦ εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος τῶν αἰώνων· ἀμήν.

²⁰Tō de dynamenō hyper panta poiēsai hyperekperissou hōn aitoumetha ē nooumen kata tēn dynamin tēn energoumenēn en hēmin, ²¹autō hē doxa en tē ekklēsia kai en Christō Iēsou eis pasas tas geneas tou aiōnos tōn aiōnōn; amēn.

Key Words

ὑπερεκπερισσοῦ hyperekperissou far more abundantly, superabundantly

A triple-compounded adverb unique to Paul (also 1 Thess 3:10, 5:13), stacking hyper ('beyond'), ek ('out of'), and perissos ('abundant'). The lexical extravagance mirrors the theological claim: God's capacity transcends not only our requests but the outer limits of human imagination. Paul coins vocabulary when ordinary language fails to capture divine excess. This is the linguistic equivalent of piling up superlatives until they collapse under the weight of glory. The term appears in a doxology precisely because worship, not analysis, is the proper response to such abundance.

δυναμένῳ dynamenō to the one being able

Present middle participle of dynamai, from the root dyna- ('power, ability'), which gives English 'dynamic' and 'dynamite.' The present tense emphasizes continuous, inherent capacity—not a one-time feat but an abiding attribute. Paul addresses God not by a static title but by an active description: 'the one who is able.' This participle governs the entire doxology, making divine power the foundation of worship. The middle voice may suggest power that belongs intrinsically to God's nature, not borrowed or contingent. The cognate noun dynamis appears twice in verse 20, creating a wordplay: the God who is able (dynamenos) acts according to the power (dynamin) already at work within us.

ἐνεργουμένην energoumenēn working, being at work

Present passive participle of energeō, from en ('in') and ergon ('work'), yielding English 'energy' and 'energize.' The passive voice is theologically loaded: the power is not self-generated but divinely activated within believers. Paul uses this verb family throughout Ephesians to describe God's effective working (1:11, 1:20, 2:2). The present tense indicates ongoing operation—not a past infusion but a continuous divine activity. This is the same power that raised Christ from the dead (1:19-20), now operative in the church. The participle modifies 'power,' specifying that God's ability to exceed our imagination is calibrated to the power already energizing us from within.

δόξα doxa glory, splendor, honor

From the root dok- ('to seem, appear, think'), originally denoting 'opinion' or 'reputation,' but in biblical Greek (especially translating Hebrew kabod, 'weight, heaviness') it signifies the radiant manifestation of God's presence and character. In the LXX, doxa renders the visible glory-cloud that filled the tabernacle and temple. Paul ascribes this glory to God in a dual location: in the church and in Christ Jesus. The definite article (hē doxa) may suggest 'the glory'—the specific, covenant glory of Israel's God now revealed in the new temple, the body of Christ. Doxology is not flattery but the acknowledgment of reality: God's intrinsic worth made visible in his redemptive work.

ἐκκλησίᾳ ekklēsia church, assembly

From ek ('out') and kaleō ('to call'), literally 'the called-out ones.' In classical Greek, it denoted the citizen assembly of a city-state; in the LXX, it translated Hebrew qahal, the covenant assembly of Israel. Paul applies it to the messianic community, the eschatological gathering of Jew and Gentile in Christ. In Ephesians, the church is cosmic in scope (1:22-23, 3:10), the locus where God's manifold wisdom is displayed to the principalities and powers. Here, remarkably, the church is named alongside Christ Jesus as the sphere in which God receives glory. The church is not incidental to God's glory but integral—the theater in which divine power and grace are put on display across the generations.

γενεάς geneas generations

From ginomai ('to become, be born'), denoting successive cohorts of humanity linked by birth and time. The phrase 'to all the generations of the age of the ages' is a Hebraic idiom expressing perpetuity—glory that spans every human generation within the endless age. Paul envisions a doxological continuity: each generation of the church, from the apostolic era to the eschaton, participates in the same act of ascribing glory to God. The plural 'generations' underscores the historical, embodied nature of the church's witness. Glory is not an abstract theological concept but a lived reality transmitted across time through communities of worship.

αἰῶνος aiōnos age, eon

From a root meaning 'vital force' or 'lifetime,' aiōn denotes an age or epoch, and by extension, eternity when pluralized or compounded. The phrase eis ton aiōna tōn aiōnōn ('unto the age of the ages') is a superlative idiom for endless duration, common in Jewish and early Christian doxologies. Paul is not merely saying 'forever' but invoking the entire sweep of redemptive history and beyond—the present age, the age to come, and the unending age that transcends all temporal categories. The repetition intensifies the sense of perpetuity: glory that never fades, never diminishes, never finds a terminus.

ἀμήν amēn amen, truly, so be it

A transliteration of Hebrew amen, from the root aman ('to be firm, reliable, trustworthy'), which also yields emunah ('faithfulness'). In liturgical contexts, 'amen' functions as a congregational affirmation: 'it is firm,' 'it is true,' 'let it be so.' Paul's doxologies typically conclude with 'amen,' inviting the readers to ratify the ascription of glory. The term bridges Hebrew worship and Greek-speaking Christian assemblies, a verbal link to the synagogue liturgy. By ending with 'amen,' Paul transforms his letter into a liturgical act, inviting the Ephesian church—and all subsequent readers—to join in the doxology, making the prayer their own.

Grammar & Argument

The doxology is structured around a single dative participle, dynamenō ('to the one being able'), which governs the entire ascription. The syntax is deliberately expansive: Paul piles up prepositional phrases and relative clauses to stretch language toward the infinite. The phrase 'far more abundantly beyond all that we ask or think' is itself a grammatical excess, with hyperekperissou modifying hyper panta ('beyond all things')—a redundancy that underscores the point. The relative clause hōn aitoumetha ē nooumen ('which we ask or think') sets the human horizon, only to have it shattered by the adverb. The prepositional phrase kata tēn dynamin ('according to the power') introduces the standard by which God's ability is measured: not abstract omnipotence but the specific power already operative within the believing community.

Verse 21 shifts from description to ascription. The dative autō ('to him') is emphatic, resuming the dative participle from verse 20 and making explicit the object of worship. The articular noun hē doxa ('the glory') is the subject of an implied verb ('be'), a common ellipsis in doxologies. The dual prepositional phrases en tē ekklēsia kai en Christō Iēsou ('in the church and in Christ Jesus') are striking: glory is ascribed to God in two spheres, not merely from them. The church is not a passive audience but the active locus of divine glorification. The phrase eis pasas tas geneas tou aiōnos tōn aiōnōn is a temporal cascade, moving from 'all the generations' to 'the age' to 'the ages,' each term expanding the horizon of perpetuity. The final amēn is both punctuation and participation, sealing the doxology and inviting ratification.

The grammar of excess in verse 20 mirrors the theology of excess: God's power is not merely adequate but superabundant, not merely responsive but preemptive. The present tense of energoumenēn ('being worked') is crucial—Paul is not speaking hypothetically but describing a present reality. The power that exceeds imagination is the same power currently at work in the church, the power that raised Christ and seated him at God's right hand (1:19-20). The doxology thus functions as both climax and foundation: it concludes Paul's prayer (3:14-19) by grounding the petition in the character of the God addressed. The rhetorical effect is to leave the reader not with a sense of closure but of openness—an invitation to endless exploration of divine abundance.

Paul does not merely pray for the church to experience God's power; he worships the God whose power is already at work within them, exceeding every category of human expectation. The doxology is not wishful thinking but theological realism: the God who is able is the God who is acting.

LSB Choices Worth Noting

The LSB renders hyperekperissou as 'far more abundantly beyond,' preserving the lexical extravagance of Paul's triple-compounded adverb. Some versions smooth this to 'immeasurably more' (NIV) or 'abundantly far more' (NASB), but the LSB retains the awkwardness to signal the linguistic strain. The phrase 'far more abundantly beyond all' is intentionally redundant, mirroring the theological claim that God's power exceeds all human categories.

The LSB translates en tē ekklēsia kai en Christō Iēsou as 'in the church and in Christ Jesus,' maintaining the dual prepositional structure. The preposition en is locative, indicating the sphere in which glory is ascribed. Some translations render this 'through the church' or 'by the church,' but the LSB preserves the spatial metaphor: the church is not merely the agent of glorification but the place where God's glory is manifested. This aligns with Ephesians' ecclesiology, where the church is the body of Christ, the fullness of him who fills all in all (1:23).

The LSB renders eis pasas tas geneas tou aiōnos tōn aiōnōn as 'to all generations forever and ever,' capturing the Hebraic idiom for perpetuity. The phrase is literally 'unto all the generations of the age of the ages,' a superlative expression of endless duration. The LSB opts for the more idiomatic 'forever and ever' while retaining 'all generations' to preserve the historical dimension. This translation choice balances literalism with readability, ensuring that English readers grasp both the temporal sweep and the eternal horizon of the doxology.