Ephesians 3:14–21

3:14–15 Paul offered his first prayer in 1:15–23 and now offers a second prayer (or “prayer report”) concerning his readers. “For this reason” picks up and resumes the prayer contemplated but not begun in 3:1. Paul does not use a verb to denote praying but instead uses the posture for praying as metonymy for the action itself (cf. Rom. 11:4; 14:11; Phil. 2:10). Although the normal posture in Jewish and early Christian prayer was standing (1 Sam. 1:26; 1 Kings 8:22; Matt. 6:5; Mark 11:25; Luke 18:11, 13), bowing or kneeling was not uncommon (1 Chron. 29:20; 2 Chron. 29:29; Ezra 9:5; Ps. 95:6; Dan. 6:10; Luke 5:8; 22:41; Acts 7:60; 20:36; 21:5). The posture of kneeling communicated humble submission and worship and was often used in prayers of utter desperation.

Paul’s prayers are specifically directed to the “Father” (cf. Eph. 1:2, 3, 17; 2:18; 4:6; 5:20; 6:23), which is expanded in verse 15 with the phrase “from whom every family in heaven and on earth is named.” This term for “family” (patria) occurs only two other times in the NT (Luke 2:4; Acts 3:25). The origin (“from whom”) of every family or ethnic grouping is God the Father.

When Paul says that God is the creator and sustainer of every family “in heaven,” he is probably referring to various families or classifications of angels, good and evil alike, that owe their existence to God. It is best not to view such family groupings of angels as referring to actual kinship but rather as indicating classifications (such as “rulers,” “authorities,” “dominions,” “cosmic powers,” and “spiritual forces”; Eph. 3:10; 6:12; Col. 1:16; 2:15). God is the sovereign Creator who brought all living beings into existence, and all are dependent on him for life and significance.

3:16–17a Paul’s first request is that his readers would be strengthened. The verb form is passive, indicating this is not something they can do on their own but is something God must do in them. Paul does not use the normal verb for “strengthen” but instead uses a form that appears in only three other texts (Luke 1:80; 2:40; 1 Cor. 16:13). In his earlier prayer Paul prayed for the Ephesian Christians to have their hearts enlightened to know “the immeasurable greatness of his power” (Eph. 1:19), and here he prays that they would receive a measure of that strength and power. The strength God supplies is given “according to the riches of his glory” (3:16). The resources available to complete this petition are limitless (Phil. 4:19); God will lavishly provide all the strength the Ephesian believers need.

The strengthening God offers is qualified with three phrases: (1) “with power,” (2) “through his Spirit,” and (3) “in your inner being.” The first phrase provides the means by which God’s strengthening occurs. The second indicates that the Spirit is the agent who carries out this strengthening. The last phrase reveals that the location of the strengthening is our “inner being” (cf. Rom. 7:22; 2 Cor. 4:16).

The result of being strengthened by God is “that Christ may dwell in your hearts” (Eph. 3:17). Since Christ dwells in the hearts of believers from the moment of conversion, this must refer to living under the indwelling influence and continual presence of Christ. The verb “dwell” (katoikeō) indicates a permanent indwelling rather than a temporary residence (cf. 2:22; Col. 1:19; 2:9). “In your hearts” (Eph. 3:17) is roughly parallel to “in your inner being” (v. 16) and can be described as “the one centre in man to which God turns, in which the religious life is rooted, which determines moral conduct.”¹ The means by which this indwelling is attained is “through faith”—the active faith of a believer in the finished, perfect work of Christ.

3:17b–19a Paul’s second request is for the Ephesian believers to understand and experience the love of Christ. The request begins at the end of verse 17 with the phrase “being rooted and grounded in love.” Paul uses both an agricultural (“rooted”) and an architectural (“grounded” [or “established”]) metaphor, as he does elsewhere (2:20–22; 1 Cor. 3:9; Col. 2:7). This “love” refers not to the love of believers for one another or for God but to God’s love for believers (cf. Eph. 2:4; 3:19). This love provides the basis and motivating strength that enables Christians to love others, a focus later in this letter (4:2; 5:2).

The main thrust of this request is for the Ephesians to grasp Christ’s immense love toward them. The petition consists of two interrelated requests: (1) that they “may have strength to comprehend . . . the breadth and length and height and depth” of this love (v. 18) and thereby (2) “to know the love of Christ” (v. 19). First, believers are to comprehend the love of Christ. The dimensions listed (breadth, length, height, and depth) describe the immensity of Christ’s matchless love for his people (cf. Rom. 8:35–39). This grasping of Christ’s all-encompassing love is something shared with “all the saints,” that is, all believers (cf. Eph. 1:1, 15; 3:8; 6:18).

Second, believers are “to know the love of Christ that surpasses knowledge” (3:19). The verb “know” is virtually the same as “comprehend” (v. 18). Paradoxically, Paul prays that they would be able to “know” the love that “surpasses knowledge.” He desires them to comprehend something that, because of its immensity, is beyond grasping! He is not trying to discourage his readers from attempting to comprehend the incomprehensible but rather to encourage them to meditate on the love of Christ that is so vast that they could never fully comprehend it.

3:19b Paul now states his third main request for the Ephesian believers. It can be seen as a summary request, expressing the climactic purpose for the remainder of the prayer. He prays that they “may be filled with all the fullness of God.” The word translated “with” (eis) is typically understood as communicating the goal (not content) to which believers are to attain. In the context, however, the idea of content is also present, especially with the verb of filling (plēroō). That is, the goal or standard of the fullness they are to achieve may also imply the content of that filling. They are to be filled up to the fullness of God with the fullness of God.

What precisely does Paul mean by “the fullness of God”? A similar text is found in 4:13, where Paul writes that believers are to attain “to the measure of the stature of the fullness of Christ” (cf. 1:23; Col. 1:19; 2:9). “Fullness” most likely denotes God’s moral excellence or perfections, including his presence, life, power, and especially love. Paul is praying that his readers would comprehend Christ’s love for them and that God would fill them so that they attain his perfections (especially love). This prayer, then, sets the stage for Paul’s later exhortations, including his main command for the Ephesians to “walk in love” (Eph. 5:2).

3:20–21 Paul concludes his prayer with a doxology in which he extols and praises God (cf. Rom. 16:25–27; Phil. 4:20; 1 Tim. 1:17; Jude 24–25). The doxology contains three parts: (1) a description of the addressee (Eph. 3:20); (2) a declaration of praise (v. 21a); and (3) a temporal expression of how long such praise should be given (v. 21b). The first part begins with Paul addressing God as the powerful one who can accomplish more than what his people could even imagine. The power of God is emphasized with the terms (1) “him who is able” (which could be rendered “him who is powerful [dynamai]”), (2) “power” (dynamis), and (3) “work” (energeō). God is not only powerful (and willing) enough to do more “than all that we ask or think” (v. 20); he is able to do even more (lit., “above all things”). But Paul does not stop there. He adds that God is able to do “far more abundantly” than what we could even imagine. Here Paul uses a rare adjective (hyperekperissou) that means “quite beyond all measure” and communicates “the highest form of comparison imaginable.”² After this bold prayer, one might perhaps wonder if Paul dared to ask too much. But Paul indicates clearly with this doxology that such a prayer is not impossible for God to answer. Even more stunning is that God uses his power to bless and aid his people. God works “according to the power at work within us” (v. 20). This is the same power that raised Jesus from the dead and exalted him to the Father’s right hand, above all other powers (1:20–21). Such a statement, then, offers assurance to the readers that the blessings God has promised his people (1:3–14) will be fulfilled.

The second part of the doxology (3:21a) is a declaration of praise in which God is ascribed glory. To give glory to God is not to give him something he does not already possess, but to praise him for who he is and what he has done. Specifically, this “glory” is said to be “in the church” and “in Christ Jesus.” God’s glory is seen in the church through its identity as a multiracial community of Jews and Gentiles (2:11–22), which testifies of God’s manifold wisdom (3:10). In addition, God’s glory is revealed in Christ Jesus. The mention of Christ after reference to the church demonstrates their close connection (1:3–14, 22–23; 2:13, 14–17, 18–19, 20–22): God’s glory in Jesus Christ cannot be separated from his glory revealed in the church.

The final part of the doxology is the temporal expression of how long such praise should be given (“throughout all generations, forever and ever”; 3:21b). Literally the phrase means “to all the generations of the age of the ages,” but it should be understood as indicating eternity. Our praise of God’s glory should be without end. As he often does, Paul ends the doxology with “Amen,” a transliteration of the Hebrew equivalent that indicates a “strong affirmation of what is stated” and can be translated as “let it be so,” “truly.”³ This doxology marks the end of the first half of the letter.