Եփեսացիներ / Ephesians - 3 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter consists of two parts. I. Of the account which Paul gives the Ephesians concerning himself, as he was appointed by God to be the apostle of the Gentiles, ver. 1-13. II. Of his devout and affectionate prayer to God for the Ephesians, ver. 14-21. We may observe it to have been very much the practice of this apostle to intermix, with his instructions and counsels, intercessions and prayers to God for those to whom he wrote, as knowing that all his instructions and teachings would be useless and vain, except God did co-operate with them, and render them effectual. This is an example that all the ministers of Christ should copy after, praying earnestly that the efficacious operations of the divine Spirit may attend their ministrations, and crown them with success.
Adam Clarke: Commentary on the Bible - 1831
Paul, a prisoner for the testimony of Jesus, declares his knowledge of what had been a mystery from all ages, that the Gentiles should be fellow heirs and of the same body with the Jews, Eph 3:1-6. Which doctrine he was made a minister, that he might declare the unsearchable riches of Christ, and make known to principalities and powers this eternal purpose of God, Eph 3:7-12. He desires them not to be discouraged on account of his tribulations, Eph 3:13. His prayer that they might be filled with all the fullness of God, Eph 3:14-19. His doxology, Eph 3:20, Eph 3:21.
Albert Barnes: Notes on the Bible - 1834
3:0: This chapter Eph. 3 consists properly of three parts:
I. A statement that the Gentiles were to be made partakers of the gospel, and that the work of proclaiming this was especially entrusted to Paul; Eph 3:1-12. In illustrating this, Paul observes:
(1) That he was the prisoner of Jesus Christ in behalf of the Gentiles; Eph 3:1. He was in bonds for maintaining that the gospel was to be preached to the Gentiles, and for endeavoring to convey it to them.
(2) he reminds them all of the fact that he was called by special Revelation to make known this truth, and to convey to the Gentiles this gospel - supposing that they had heard of the manner of his conversion; Eph 3:2-3.
(3) he refers them to what he had said before in few words on this point as proof of his acquaintance with this great plan of the gospel; Eph 3:3-4.
(4) he speaks of this great truth as a "mystery" - the "mystery of Christ;" the great and important truth which was concealed until Christ came, and which was fully made known by him; Eph 3:4-6. This had been hidden for ages. But now it had been fully Rev_ealed by the Spirit of God to the apostles and prophets in the Christian church that the great wall of partition was to be broken down, and the gospel proclaimed alike to all.
(5) the apostle says, that to him especially was this office committed to proclaim among the Gentiles the unsearchable riches. of Christ; Eph 3:8-9.
(6) the "design" of this was to illustrate, in view of all worlds, the great wisdom of God in the plan of salvation; Eph 3:10-12. It was intended to show to other intelligent beings the glory of the divine perfections, and to make manifestations of the divine character which could be perceived nowhere else.
II. Paul expresses an earnest wish that they should comprehend the glory of this plan of salvation; Eph 3:13-19. Particularly, he desires them not to faint on account of his afflictions in their behalf; declares that he bows his knees in prayer before the great Father of the redeemed family, that God would be pleased to strengthen them, and enlighten them, and give them clear views of the glorious plan.
III. The chapter concludes with an ascription of praise to God, in view of the great goodness which he had manifested, and of the glory of the plan of salvation; Eph 3:20-21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Eph 3:1, The hidden mystery that the Gentiles should be saved was made known to Paul by Revelation; Eph 3:8, and to him was that grace given, that he should preach it; Eph 3:13, He desires them not to faint for his tribulation; Eph 3:14, and prays that they may perceive the great love of Christ toward them.
John Gill
INTRODUCTION TO EPHESIANS 3
In this chapter the apostle hints at his state and condition as a prisoner, and at the afflictions he endured for the sake of the Gospel; and whereas he knew these would be objected to his ministry, and be discouraging to the saints, he chiefly insists on these two things; namely, to assert his office of apostleship, and observe the knowledge of divine mysteries, and gifts of grace bestowed on him, which he does with all modesty and humility; and also to exhort the saints to constancy and perseverance, notwithstanding his tribulations; for which purpose he puts up several petitions for them; and the whole is concluded with a doxology, or an ascription of glory to God. In Eph 3:1, he declares himself a prisoner of Christ, for the sake of the Ephesians; and which was no objection to his being an ambassador of Christ, and an apostle of his, seeing he had a commission from him to dispense the word of his grace, Eph 3:2, of which, his knowledge in the mystery of Christ, he had by revelation, was an evident proof, Eph 3:3, which might easily be understood by what he had written in the former part of his epistle, Eph 3:4, and was such as had not been given to the saints in former times, as it was to him, and others, now, Eph 3:5, particularly the knowledge of the mystery of the calling of the Gentiles by the Gospel, Eph 3:6, of which Gospel to the Gentiles he was made a minister, through the gift of grace, and the energy of divine power, Eph 3:7, of which high honour he was unworthy, being, in his own esteem, the meanest of all the people of God; and the grace and favour was the greater, inasmuch as it was the unsearchable riches of Christ he was sent to publish, and that among the Gentiles, Eph 3:8, and to give men light into a mysterious affair, which from eternity had been hid, and kept a secret in the heart of God, the Creator of all things, Eph 3:9, but was now committed to him with this view, not only to be made known to the church, but by that to the heavenly principalities and powers, even that wise scheme of things which displays the manifold wisdom of God, and was formed according to an eternal purpose in Christ, Eph 3:10, through whom a way of access is opened to God, with boldness, faith, and confidence, as the Gospel declares, Eph 3:12. Wherefore, though he endured much tribulation for the sake of preaching this Gospel, this should not at all sink their spirits, or move them away from the hope of it; but they should rather glory that they had such a faithful preacher and defender of it, Eph 3:13. And as he desired their perseverance, so he prays for it, and for several things in order to it; the posture in which he prayed was by bowing the knee; the person to whom he prayed is described by his relation to Christ, as his Father, of whom, or of Christ, the whole family of God in heaven and earth are named, Eph 3:14. The petitions made by him are for internal strength from the Spirit of God, that so they might be enabled to persevere, Eph 3:16, and also, that Christ might continue to dwell in their hearts by faith, which would keep them from falling; and likewise, that they might have a lively sense, and a full persuasion of their interest in the love of God; even so as to comprehend with others its breadth, length, depth, and height, which would engage them to press forward, and to hold on, and out, and not faint at tribulations, Eph 3:17, And particularly he prays; that they might know more of the love of Christ, which is not fully to be known, and which would constrain them to follow him, and cleave to him with full purpose of heart; and that they might have a full supply of all grace to support, influence, and assist them, Eph 3:19, and for his own, and their encouragement, with respect to having the petitions made, the apostle ascribes glory to God by Christ, as it should be done in the church throughout all ages of time, under this consideration, as being able to do for his people abundantly more than they are able to ask of him, or can think of asking of him, or receiving from him, Eph 3:20.
3:13:1: Վասն այսորիկ ես Պաւղոս կապեալ Յիսուսի Քրիստոսի, վասն ձեր հեթանոսաց.
1 Ահա թէ ինչու ես՝ Պօղոսը, ձեզ՝ հեթանոսներիդ համար Յիսուս Քրիստոսի բանտարկեալն եմ:
3 Ուստի ես՝ Պօղոսս՝ Յիսուս Քրիստոսին բանտարկեալը ձեզի հեթանոսներուդ համար,
Վասն այսորիկ ես Պաւղոս, կապեալ Յիսուսի Քրիստոսի վասն ձեր հեթանոսաց:

3:1: Վասն այսորիկ ես Պաւղոս կապեալ Յիսուսի Քրիստոսի, վասն ձեր հեթանոսաց.
1 Ահա թէ ինչու ես՝ Պօղոսը, ձեզ՝ հեթանոսներիդ համար Յիսուս Քրիստոսի բանտարկեալն եմ:
3 Ուստի ես՝ Պօղոսս՝ Յիսուս Քրիստոսին բանտարկեալը ձեզի հեթանոսներուդ համար,
zohrab-1805▾ eastern-1994▾ western am▾
3:11: Для сего-то я, Павел, [сделался] узником Иисуса Христа за вас язычников.
3:1  τούτου χάριν ἐγὼ παῦλος ὁ δέσμιος τοῦ χριστοῦ [ἰησοῦ] ὑπὲρ ὑμῶν τῶν ἐθνῶν _
3:1. Τούτου (Of-the-one-this) χάριν (to-a-granting) ἐγὼ (I) Παῦλος (a-Paulos) ὁ (the-one) δέσμιος (tied-belonged) τοῦ (of-the-one) χριστοῦ (of-Anointed) Ἰησοῦ (of-an-Iesous) ὑπὲρ (over) ὑμῶν (of-ye) τῶν (of-the-ones) ἐθνῶν,-- (of-nations,"
3:1. huius rei gratia ego Paulus vinctus Christi Iesu pro vobis gentibusFor this cause, I Paul, the prisoner of Jesus Christ, for you Gentiles:
1. For this cause I Paul, the prisoner of Christ Jesus in behalf of you Gentiles,—
For this cause I Paul, the prisoner of Jesus Christ for you Gentiles:

1: Для сего-то я, Павел, [сделался] узником Иисуса Христа за вас язычников.
3:1  τούτου χάριν ἐγὼ παῦλος ὁ δέσμιος τοῦ χριστοῦ [ἰησοῦ] ὑπὲρ ὑμῶν τῶν ἐθνῶν _
3:1. huius rei gratia ego Paulus vinctus Christi Iesu pro vobis gentibus
For this cause, I Paul, the prisoner of Jesus Christ, for you Gentiles:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-6: Ап. Павел здесь продолжает доказывать величие христианства. Он сам лично глубоко убежден в этом, потому что ему открыта великая тайна Христова - тайна, состоящая в том, что в христианстве найдут себе спасение все язычники, что и язычники призваны к наследованию божественных обетований.

1: Для сего-то - т. е. для того, чтобы пособить язычникам получить те блага, о каких Ап. сказал в 1-й гл. и в последних стихах (19-22) второй главы. - Сделался узником Иисуса Христа, т. е. служу Христу за вас или на вашу пользу как раб, носящий на себе узы или оковы (это уже самое тяжкое положение, в таком только мог очутиться раб).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostle's Sufferings; Paul's Appointment as an Apostle; Paul's Labours as an Apostle.A. D. 61.
1 For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, 2 If ye have heard of the dispensation of the grace of God which is given me to you-ward: 3 How that by revelation he made known unto me the mystery; (as I wrote afore in few words, 4 Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) 5 Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; 6 That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: 7 Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. 8 Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; 9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: 10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, 11 According to the eternal purpose which he purposed in Christ Jesus our Lord: 12 In whom we have boldness and access with confidence by the faith of him. 13 Wherefore I desire that ye faint not at my tribulations for you, which is your glory.

Here we have the account which Paul gives the Ephesians concerning himself, as he was appointed by God the apostle of the Gentiles.

I. We may observe that he acquaints them with the tribulations and sufferings which he endured in the discharge of that office, v. 1. The first clause refers to the preceding chapter, and may be understood either of these two ways:-- 1. "For this cause,--for having preached the doctrine contained in the foregoing chapter, and for asserting that the great privileges of the gospel belong not only to the Jews, but to believing Gentiles also, though they are not circumcised,--for this I am now a prisoner, but a prisoner of Jesus Christ, as I suffer in his cause and for his sake, and continue his faithful servant and the object of his special protection and care, while I am thus suffering for him." Observe, Christ's servants, if they come to be prisoners, are his prisoners; and he despises not his prisoners. He thinks never the worse of them for the bad character which the world gives them or the evil treatment that they met with in it. Paul adhered to Christ, and Christ owned him, when he was in prison.--For you, Gentiles; the Jews persecuted and imprisoned him because he was the apostle of the Gentiles, and preached the gospel to them. We may learn hence that the faithful ministers of Christ are to dispense his sacred truths, however disagreeable they may be to some, and whatever they themselves may suffer for doing so. Or, 2. The words may be thus understood:--"For this cause,--since you are no more strangers and foreigners (as ch. ii. 19), but are united to Christ, and admitted into communion with his church,--I Paul, who am the prisoner of Jesus Christ, pray that you may be enabled to act as becomes persons thus favoured by God, and made partakers of such privileges." To this purport you find him expressing himself in v. 14, where, after the digression contained in the several verses intervening, he proceeds with what he began in the first verse. Observe, Those who have received grace and signal favours from God stand in need of prayer, that they may improve and advance, and continue to act as becomes them. And, seeing Paul while he was a prisoner employed himself in such prayers to God in behalf of the Ephesians, we should learn that no particular sufferings of our own should make us so solicitous about ourselves as to neglect the cases of others in our supplications and addresses to God. He speaks again of his sufferings: Wherefore I desire that you faint not at my tribulation for you, which is your glory, v. 13. While he was in prison, he suffered much there; and, though it was upon their account that he suffered, yet he would not have them discouraged nor dismayed at this, seeing God had done such great things for them by his ministry. What a tender concern was here for these Ephesians! The apostle seems to have been more solicitous lest they should be discouraged and faint upon his tribulations than about what he himself endured; and, to prevent this, he tells them that his sufferings were their glory, and would be so far from being a real discouragement, if they duly considered the matter, that they ministered cause to them for glorying and for rejoicing, as this discovered the great esteem and regard which God bore to them, in that he not only sent his apostles to preach the gospel to them, but even to suffer for them, and to confirm the truths they delivered by the persecutions they underwent. Observe, Not only the faithful ministers of Christ themselves, but their people too, have some special cause for joy and glorying, when they suffer for the sake of dispensing the gospel.

II. The apostle informs them of God's appointing him to the office, and eminently fitting and qualifying him for it, by a special revelation that he made unto him. 1. God appointed him to the office: If you have heard of the dispensation of the grace of God, which is given me to you-ward, v. 2. They could not have heard of this, and therefore he does not design to speak doubtfully of this matter. Eige is sometimes an affirmative particle, and we may read it, Since you have heard, &c. He styles the gospel the grace of God here (as in other places) because it is the gift of divine grace to sinful men; and all the gracious overtures that it makes, and the joyful tidings that it contains, proceed from the rich grace of God; and it is also the great instrument in the hands of the Spirit by which God works grace in the souls of men. He speaks of the dispensation of this grace given to him; he means as he was authorized and commissioned by God to dispense the doctrine of the gospel, which commission and authority were given to him chiefly for he service of the Gentiles: to you-ward. And again, speaking of the gospel, he says, Whereof I was made a minister, &c., v. 7. Here he again asserts his authority. He was MADE a minister--he did not make himself such; he took not to himself that honour--and he was made such according to the gift of the grace of God unto him. God supplied and furnished him for his work; and in the performance of it suitably assisted him with all needful gifts and graces, both ordinary and extraordinary, and that by the effectual working of his power, in himself more especially, and also in great numbers of those to whom he preached, by which means his labours among them were successful. Observe, What God calls men to he fits them for, and does it with an almighty power. An effectual working of divine power attends the gifts of divine grace. 2. As God appointed him to the office, so he eminently qualified him for it, by a special revelation that he made unto him. He makes mention both of the mystery that was revealed and of the revelation of it. (1.) The mystery revealed is that the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ, by the gospel (v. 6); that is, that they should be joint-heirs with the believing Jews of the heavenly inheritance; and that they should be members of the same mystical body, be received into the church of Christ, and be interested in the gospel-promises, as well as the Jews, and particularly in that great promise of the Spirit. And this in Christ, being united to Christ, in whom all the promises are yea and amen; and by the gospel, that is, in the times of the gospel, as some understand it; or, by the gospel preached to them, which is the great instrument and means by which God works faith in Christ, as others. This was the great truth revealed to the apostles, namely, that God would call the Gentiles to salvation by faith in Christ, and that without the works of the law. (2.) Of the revelation of this truth he speaks, v. 3-5. Here we may observe that the coalition of Jews and Gentiles in the gospel church was a mystery, a great mystery, what was designed in the counsel of God before all worlds, but what could not be fully understood for many ages, till the accomplishment expounded the prophecies of it. It is called a mystery because the several circumstances and peculiarities of it (such as the time and manner and means by which it should be effected) were concealed and kept secret in God's own breast, till be an immediate revelation he made them known to his servant. See Acts xxvi. 16-18. And it is called the mystery of Christ because it was revealed by him (Gal. i. 12), and because it relates so very much to him. Of this the apostle has given some hints afore, or a little before; that is, in the preceding chapters. Whereby, when you read; or, as those words may be read, unto which attending (and it is not enough for us barely to read the scriptures, unless we attend to them, and seriously consider and lay to heart what we read), you may understand my knowledge in the mystery of Christ; so as to perceive how God had fitted and qualified him to be an apostle to the Gentiles, which might be to them an evident token of his divine authority. This mystery, he says, in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit (v. 5); that is, "It was not so fully and clearly discovered in the ages before Christ as it is now revealed unto the prophets of this age, the prophets of the New Testament, who are immediately inspired and taught by the Spirit." Let us observe, that the conversion of the Gentile world to the faith of Christ was an adorable mystery, and we ought to bless God for it. Who would have imagined that those who had been so long in the dark, and at so great a distance, would be enlightened with the marvellous light, and be made nigh? Let us learn hence not to despair of the worst, of the worst of persons, and the worst of nations. Nothing is too hard for divine grace to do: none so unworthy but God may please to confer great grace upon them. And how much are we ourselves interested in this affair; not only as we live in a time in which the mystery is revealed, but particularly as we are a part of the nations which in times past were foreigners and strangers, and lived in gross idolatry; but are now enlightened with the everlasting gospel, and partake of its promises!

III. The apostle informs them how he was employed in this office, and that with respect to the Gentiles, and to all men.

1. With respect to the Gentiles, he preached to them the unsearchable riches of Christ, v. 8. Observe, in this verse, how humbly he speaks of himself, and how highly he speaks of Jesus Christ. (1.) How humbly he speaks of himself: I am less than the least of all saints. St. Paul, who was the chief of the apostles, calls himself less than the least of all saints: he means on account of his having been formerly a persecutor of the followers of Christ. He was, in his own esteem, as little as could be. What can be less than the least? To speak himself as little as could be, he speaks himself less than could be. Observe, Those whom God advances to honourable employments he humbles and makes low in their own eyes; and, where God gives grace to be humble, there he gives all other grace. You may also observe in what a different manner the apostle speaks of himself and of his office. While he magnifies his office, he debases himself. Observe, A faithful minister of Christ may be very humble, and think very meanly of himself, even when he thinks and speaks very highly and honourably of his sacred function. (2.) How highly he speaks of Jesus Christ: The unsearchable riches of Christ. There is a mighty treasury of mercy, grace, and love, laid up in Christ Jesus, and that both for Jews and Gentiles. Or, the riches of the gospel are here spoken of as the riches of Christ: the riches which Christ purchased for, and bestows upon, all believers. And they are unsearchable riches, which we cannot find the bottom of, which human sagacity could never have discovered, and men could no otherwise attain to the knowledge of them but by revelation. Now it was the apostle's business and employment to preach these unsearchable riches of Christ among the Gentiles: and it was a favour he greatly valued, and looked upon it as an unspeakable honour to him: "Unto me is this grace given; this special favour God has granted to such an unworthy creature as I am." And it is an unspeakable favour to the Gentile world that to them the unsearchable riches of Christ are preached. Though many remain poor, and are not enriched with these riches, yet it is a favour to have them preached among us, to have an offer of them made to us; and, if we are not enriched with them, it is our own fault.

2. With respect to all men, v. 9. His business and employment were to make all men see (to publish and make known to the whole world) what is the fellowship of the mystery (that the Gentiles who have hitherto been strangers to the church, shall be admitted into communion with it) which from the beginning of the world hath been hid in God (kept secret in his purpose), who created all things by Jesus Christ: as John i. 3, All things were made by him, and without him was not any thing made that was made; and therefore no wonder that he saves the Gentiles as well as the Jews; for he is the common Creator of them both: and we may conclude that he is able to perform the work of their redemption, seeing he was able to accomplish the great work of creation. It is true that both the first creation, when God made all things out of nothing, and the new creation, whereby sinners are made new creatures by converting grace, are of God by Jesus Christ. The apostle adds, To the intent that now unto the principalities and powers in heavenly places might be known, by the church, the manifold wisdom of God, v. 10. This was one things, among others, which God had in his eye in revealing this mystery, that the good angels, who have a pre-eminence in governing the kingdoms and principalities of the world, and who are endued with great power to execute the will of God on this earth (though their ordinary residence is in heaven) may be informed, from what passes in the church and is done in and by it, of the manifold wisdom of God; that is, of the great variety with which God wisely dispenses things, or of his wisdom manifested in the many ways and methods he takes in ordering his church in the several ages of it, and especially in receiving the Gentiles into it. The holy angels, who look into the mystery of our redemption by Christ, could not but take notice of this branch of that mystery, that among the Gentiles is preached the unsearchable riches of Christ. And this is according to the eternal purpose which he purposed in Christ Jesus our Lord, v. 11. Some translate the words kata prothesin ton aionon thus According to the fore-disposing of the ages which he made, &c. So Dr. Whitby, &c. "In the first of the ages," says this author, "his wisdom seeing fit to give the promise of a Saviour to a fallen Adam: in the second age to typify and represent him to the Jews in sacred persons, rites, and sacrifices: and in the age of the Messiah, or the last age, to reveal him to the Jews, and preach him to the Gentiles." Others understand it, according to our translation, of the eternal purpose which God purposed to execute in and through Jesus Christ, the whole of what he has done in the great affair of man's redemption being in pursuance of his eternal decree about that matter. The apostle, having mentioned our Lord Jesus Christ, subjoins concerning him, In whom we have boldness and access with confidence by the faith of him (v. 12); that is, "By (or through) whom we have liberty to open our minds freely to God, as to a Father, and a well-grounded persuasion of audience and of acceptance with him; and this by means of the faith we have in him, as our great Mediator and Advocate." We may come with humble boldness to hear from God, knowing that the terror of the curse is done away; and we may expect to hear from him good words and comfortable. We may have access with confidence to speak to God, knowing that we have such a Mediator between God and us, and such an Advocate with the Father.
Adam Clarke: Commentary on the Bible - 1831
3:1: For this cause - Because he maintained that the Gentiles were admitted to all the privileges of the Jews, and all the blessings of the new covenant, without being obliged to submit to circumcision, the Jews persecuted him, and caused him to be imprisoned, first at Caesarea, where he was obliged to appeal to the Roman emperor, in consequence of which he was sent prisoner to Rome. See Act 21:21-28, etc.
The prisoner of Jesus Christ for you Gentiles - For preaching the Gospel to the Gentiles, and showing that they were not bound by the law of Moses, and yet were called to be fellow citizens with the saints; for this very cause the Jews persecuted him unto bonds, and conspired his death.
Albert Barnes: Notes on the Bible - 1834
3:1: For this cause - On account of preaching this doctrine; that is, the doctrine that the gospel was to be proclaimed to the Gentiles.
I Paul, the prisoner of Jesus Christ - A prisoner in the service of the Lord Jesus; or made a prisoner in his cause. Not a prisoner for crime or debt, or as a captive in war, but a captive in the service of the Redeemer. This proves that at the time of writing this, Paul was in bonds, and there can he no question that he was in Rome. This would be more correctly rendered, "For this cause I, Paul, am the prisoner," etc. So Tyndale renders it, "For this cause I, Paul, the servant of Jesus, am in bonds." So also Locke, Rosenmuller, Doddridge, Whitby, Koppe, and others understand it. By this construction the abruptness now manifest in our common version is avoided.
For you Gentiles - Made a prisoner at Rome on your behalf, because I maintained that the gospel was to be preached to the Gentiles; see Act 22:21-23. He was taken first to Cesarea, and then to Rome. The cause of his imprisonment and of all his difficulties was, that he maintained that the gospel was to be preached to the Gentiles; that when the Jews rejected it God rejected them; and that he was specially called to carry the message of salvation to the pagan world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: I: Co2 10:1; Gal 5:2
the: Eph 4:1, Eph 6:20; Luk 21:12; Act 21:33, Act 26:29, Act 28:17-20; Co2 11:23; Phi 1:7; Phi 1:13-16; Col 1:24, Col 4:3, Col 4:18; Ti2 1:8, Ti2 1:16, Ti2 2:9; Plm 1:1, Plm 1:9; Rev 2:10
for: Gal 5:11; Col 1:24; Th1 2:15, Th1 2:16; Ti2 2:10
Geneva 1599
3:1 For (1) this cause I Paul, (a) the prisoner of Jesus Christ for you Gentiles,
(1) He maintains his apostleship against the offence of the cross, upon which he also makes an argument to confirm himself, affirming that he was not only appointed an apostle by the mercy of God, but was also appointed particularly to the Gentiles. And this was to call them everywhere to salvation, because God had so determined this from the beginning, although he deferred a great while the manifestation of his counsel.
(a) These words, "the prisoner of Jesus Christ", are taken passively, that is to say, "I, Paul, am cast into prison for maintaining the glory of Christ."
John Gill
3:1 For this cause I Paul, the prisoner of Jesus Christ,.... Not actively, whom Christ had apprehended by his grace, and made a prisoner of hope; but passively, who was made a prisoner for Christ, on account of preaching Christ, and his Gospel: he was not a prisoner for any capital crime, as theft, murder, &c. and therefore be was not ashamed of his bonds, but rather glories in them; and a prison has often been the portion of the best of men in this world: from hence we learn, that this epistle was written when the apostle was a prisoner at Rome; and the consideration of this his condition serves much to confirm the truths he had before delivered, seeing they were such as he could, and did suffer for; and which must engage the attention of the Ephesians to them, and especially since his sufferings were on their account:
for you Gentiles: because he preached the Gospel to the Gentiles, which the Jews forbid, that they might not be saved; and because he taught them, that circumcision and the rest of the ceremonies of the law were not binding upon them; which gave great offence to the Jews, who were the means of bringing of him into these circumstances, and particularly the Asiatic Jews, the Jews of Ephesus; who having seen and heard him there, knew him again when in the temple at Jerusalem, and raised a mob upon him, having bore a grudge against him for his ministry at Ephesus, by which means he became a prisoner; so that he might truly say, he was a prisoner for the sake of them; see Acts 21:27. One of Stevens's copies adds, "am an ambassador", as in Eph 6:20 and another of them, "glory", or "rejoice"; see Phil 2:16.
John Wesley
3:1 For this cause - That ye may be so "built together," I am a prisoner for you gentiles - For your advantage, and for asserting your right to these blessings. This it was which so enraged the Jews against him.
Robert Jamieson, A. R. Fausset and David Brown
3:1 HIS APOSTOLIC OFFICE TO MAKE KNOWN THE MYSTERY OF CHRIST REVEALED BY THE SPIRIT: PRAYER THAT BY THE SAME SPIRIT THEY MAY COMPREHEND THE VAST LOVE OF CHRIST: DOXOLOGY ENDING THIS DIVISION OF THE EPISTLE. (Eph. 3:1-21)
of Jesus Christ--Greek, "Christ Jesus." The office is the prominent thought in the latter arrangement; the person, in the former. He here marks the Messiahship of "Christ," maintained by him as the origin of his being a "prisoner," owing to the jealousy of the Jews being roused at his preaching it to the Gentiles. His very bonds were profitable to ("for" or "in behalf of you") Gentiles (Eph 3:13; Ti2 2:10). He digresses at "For this cause," and does not complete the sentence which he had intended, until Eph 3:14, where he resumes the words, "For this cause," namely, because I know this your call of God as Gentiles (Eph 2:11-22), to be "fellow-heirs" with the Jews (Eph 3:6), "I bow my knees to" the Father of our common Saviour (Eph 3:14-15) to confirm you in the faith by His Spirit. "I Paul," expresses the agent employed by the Spirit to enlighten them, after he had been first enlightened himself by the same Spirit (Eph 3:3-5, Eph 3:9).
3:23:2: թերեւս լուեա՛լ իցէ ձեր զտնտեսութիւն շնորհա՛ցն Աստուծոյ, որ տուեա՛լ են ինձ ՚ի ձեզ[4324]։ [4324] Ոմանք. Լուեալ է ձեր։
2 Թերեւս դուք լսած լինէք Աստծու շնորհի տնտեսութեան մասին, որ տրուեց ինձ ձեզ համար.
2 Անշուշտ լսած էք թէ Աստուծոյ շնորհքին տնտեսութիւնը, որ ինծի տրուած է ձեզի համար,
թերեւս լուեալ իցէ ձեր զտնտեսութիւն շնորհացն Աստուծոյ, որ տուեալ են ինձ ի ձեզ:

3:2: թերեւս լուեա՛լ իցէ ձեր զտնտեսութիւն շնորհա՛ցն Աստուծոյ, որ տուեա՛լ են ինձ ՚ի ձեզ[4324]։
[4324] Ոմանք. Լուեալ է ձեր։
2 Թերեւս դուք լսած լինէք Աստծու շնորհի տնտեսութեան մասին, որ տրուեց ինձ ձեզ համար.
2 Անշուշտ լսած էք թէ Աստուծոյ շնորհքին տնտեսութիւնը, որ ինծի տրուած է ձեզի համար,
zohrab-1805▾ eastern-1994▾ western am▾
3:22: Как вы слышали о домостроительстве благодати Божией, данной мне для вас,
3:2  εἴ γε ἠκούσατε τὴν οἰκονομίαν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς,
3:2. εἴ (if) γε (too) ἠκούσατε (ye-heard) τὴν (to-the-one) οἰκονομίαν (to-a-house-parceleeing-unto) τῆς (of-the-one) χάριτος (of-a-granting) τοῦ (of-the-one) θεοῦ (of-a-Deity) τῆς (of-the-one) δοθείσης (of-having-been-given) μοι (unto-me) εἰς (into) ὑμᾶς, (to-ye,"
3:2. si tamen audistis dispensationem gratiae Dei quae data est mihi in vobisIf yet you have heard of the dispensation of the grace of God which is given me towards you:
2. if so be that ye have heard of the dispensation of that grace of God which was given me to you-ward;
If ye have heard of the dispensation of the grace of God which is given me to you- ward:

2: Как вы слышали о домостроительстве благодати Божией, данной мне для вас,
3:2  εἴ γε ἠκούσατε τὴν οἰκονομίαν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς,
3:2. si tamen audistis dispensationem gratiae Dei quae data est mihi in vobis
If yet you have heard of the dispensation of the grace of God which is given me towards you:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Ап. припоминает читателям, что они уже слышали о том, что в целях домостроительства нашего спасения Бог дал Апостолу Павлу. Ап. здесь очевидно намекает на свое чудесное обращение ко Христу, когда ему было повелено идти проповедывать Евангелие Христово язычникам (Деян IX:15, 16) [Некоторые толкователи в этом выражении "услышав о вере вашей" видят доказательство того, что послание написано не к Ефесской церкви, так как-де Ап. сам основавший Ефесскую церковь, не мог говорить о ней как о лично ему неизвестной. Но здесь под верою нет никакого основании понимать уверование читателей в Евангелие или первоначальное принятие ими христианской веры. Во-первых, против такого предположения говорит соединение понятий "вера" и "любовь": отсюда необходимо заключить, что Ап. имеет здесь в виду веру как такую же постоянную добродетель, как и любовь, а не как отдельный момент в жизни человека. Затем из самого послания видно, что Ап. пишет к таким христианам, которые уже довольно зрелы в отношении к христианскому развитию].
Adam Clarke: Commentary on the Bible - 1831
3:2: If ye have heard of the dispensation - The compound particle ειγε, which is commonly translated if indeed, in several places means since indeed, seeing that, and should be translated so in this verse, and in several other places of the New Testament. Seeing ye have heard of the dispensation of God, which is given me to you-ward: this they had amply learned from the apostle during his stay at Ephesus, for he had not shunned to declare unto them the whole counsel of God, Act 20:27, and kept nothing back that was profitable to them, Act 20:20. And this was certainly among those things that were most profitable, and most necessary to be known.
By the dispensation of the grace of God we may understand, either the apostolic office and gifts granted to St. Paul, for the purpose of preaching the Gospel among the Gentiles, see Rom 1:5; or the knowledge which God gave him of that gracious and Divine plan which he had formed for the conversion of the Gentiles. For the meaning of the word economy see the note on Eph 1:10.
Albert Barnes: Notes on the Bible - 1834
3:2: If ye have heard - Εἴ-γε Ei-ge "If at least, if indeed, if so be, spoken of what is taken for granted." "Robinson;" compare Co2 5:3; Gal 3:4; Eph 4:21; Col 1:23, for the use of the particle. The particle here is not designed to express a doubt whether they had heard of it or not, for he takes it for granted that they had. Doddridge renders it, "since I well know you have heard," etc. He had informed them of his being called to be the minister to the Gentiles Eph 3:3, but still there was a possibility that they had not received the letter containing the information, and he goes, therefore, into another statement on the subject, that they might fully comprehend it. Hence, this long parenthetical sentence - one of the longest that occurs in the writings of Paul, and expressed under the impulse of a mind full of the subject; so full, as we would say, that he did not know what to say first.
Hence, it is exceedingly difficult to understand the exact state of mind in which he was. It seems to me that the whole of this long statement grew out of the incidental mention Eph 3:1 of the fact that he was a prisoner for the Gentiles. Instantly he seems to have reflected that they would be grieved at the intelligence that he was suffering on their account. He goes, therefore, into this long account, to show them how it happened; that it was by the appointment of God; that it was in the evolving of a great and glorious mystery; that it was in a cause adapted to promote, in an eminent degree, the glory of God; that it was according to an eternal purpose; and he, therefore Eph 3:13, says, that he desires that they would not "faint" or be unduly distressed on account of his sufferings for them, since his sufferings were designed to promote their "glory." He was comforted in the belief that he was making known the glorious and eternal plan of God, and in the belief that it was for the welfare of mankind; and he, therefore, entreated them also not to be troubled inordinately at his sufferings.
The dispensation - Greek "economy;" rendered "stewardship," Luk 16:2-4; and "dispensation," Eph 1:10; Eph 3:2; Col 1:25; see the notes at Eph 1:10. It means here that this arrangement was made that he should be the apostle to the Gentiles. In the assignment of the different parts of the work of preaching the gospel, the office had been committed to him of making it known to the pagan.
Of the grace of God - In the arrangements of his grace.
Which is given me to you-ward - Toward you who are Gentiles. Not to the Ephesians particularly, but to the nations at large; see the notes at Gal 2:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: ye: Eph 4:21; Gal 1:13; Col 1:4, Col 1:6; Ti2 1:11
the dispensation: Eph 3:8, Eph 4:7; Act 9:15, Act 13:2, Act 13:46, Act 22:21, Act 26:17, Act 26:18; Rom 1:5, Rom 11:13, Rom 12:3; Rom 15:15, Rom 15:16; Co1 4:1, Co1 9:17-22; Gal 1:15, Gal 1:16, Gal 2:8, Gal 2:9; Col 1:25-27; Ti1 1:11, Ti1 2:7; Ti2 1:11
John Gill
3:2 If ye have heard of the dispensation of the grace of God,.... Not the free love and favour of God in his heart towards his people; nor internal grace wrought in the heart of the apostle; but either the gift of grace, as in Eph 3:7 qualifying him for the work of the ministry; and so the Ethiopic version renders it, "if ye have heard the gift of the grace of God"; or rather the doctrine of grace, the Gospel, the subject matter of which is the grace of God; it is a declaration of the free grace of God in the salvation of men; and it is the means of conveying the grace of God into their hearts. Now the apostle had a dispensation to preach this Gospel committed to him; he acted by authority, and as a steward of the mysteries of God; and which he faithfully dispensed to the family of Christ, who appointed him to this service: this the Ephesians had heard of, from the relations of the apostle, and others, and knew it themselves, having often heard him preach, for he was with them for the space of three years; wherefore this is not said as if he questioned, whether they had heard or not, but as taking it for granted that they had: "if", or "seeing ye have heard", &c.
which is given me to you-ward; it was not for his own private use, that the Gospel was committed to him, or gifts were given him to qualify him for the dispensation of it, but for the sake of others, especially the Gentiles, and particularly the Ephesians.
John Wesley
3:2 The dispensation of the grace of God given me in your behalf - That is, the commission to dispense the gracious gospel; to you gentiles in particular. This they had heard from his own mouth.
Robert Jamieson, A. R. Fausset and David Brown
3:2 If--The Greek does not imply doubt: "Assuming (what I know to be the fact, namely) that ye have heard," &c. "If, as I presume," The indicative in the Greek shows that no doubt is implied: "Seeing that doubtless," &c. He by this phrase delicately reminds them of their having heard from himself, and probably from others subsequently, the fact. See Introduction, showing that these words do not disprove the address of this Epistle to the Ephesians. Compare Acts 20:17-24.
the dispensation--"The office of dispensing, as a steward, the grace of God which was (not 'is') given me to you-ward," namely, to dispense to you.
3:33:3: Զի ըստ յայտնութեա՛ն ցուցաւ ինձ խորհուրդն. որպէս յառաջագոյն գրեցի առ ձեզ սակաւուք[4325]. [4325] Ոմանք. Ըստ յայտնութեանցն ցու՛՛... որպէս եւ յառաջագոյն։
3 որովհետեւ յայտնութեա՛մբ ցոյց տրուեց ինձ խորհուրդը, ինչպէս աւելի վերեւ գրեցի ձեզ համառօտակի,
3 Թէ այն խորհուրդը յայտնութիւնով ցուցուեցաւ ինծի. (ինչպէս նախապէս ալ ձեզի համառօտաբար գրեցի,
զի ըստ յայտնութեան ցուցաւ ինձ խորհուրդն, որպէս յառաջագոյն գրեցի առ ձեզ սակաւուք:

3:3: Զի ըստ յայտնութեա՛ն ցուցաւ ինձ խորհուրդն. որպէս յառաջագոյն գրեցի առ ձեզ սակաւուք[4325].
[4325] Ոմանք. Ըստ յայտնութեանցն ցու՛՛... որպէս եւ յառաջագոյն։
3 որովհետեւ յայտնութեա՛մբ ցոյց տրուեց ինձ խորհուրդը, ինչպէս աւելի վերեւ գրեցի ձեզ համառօտակի,
3 Թէ այն խորհուրդը յայտնութիւնով ցուցուեցաւ ինծի. (ինչպէս նախապէս ալ ձեզի համառօտաբար գրեցի,
zohrab-1805▾ eastern-1994▾ western am▾
3:33: потому что мне через откровение возвещена тайна (о чем я и выше писал кратко),
3:3  [ὅτι] κατὰ ἀποκάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον, καθὼς προέγραψα ἐν ὀλίγῳ,
3:3. [ὅτι] "[to-which-a-one]"κατὰ (down) ἀποκάλυψιν (to-a-shrouding-off) ἐγνωρίσθη (it-was-acquainted-to) μοι (unto-me) τὸ (the-one) μυστήριον, (a-flexerlet) καθὼς (down-as) προέγραψα (I-scribed-before) ἐν (in) ὀλίγῳ, (unto-little,"
3:3. quoniam secundum revelationem notum mihi factum est sacramentum sicut supra scripsi in breviHow that, according to revelation, the mystery has been made known to me, as I have written above in a few words:
3. how that by revelation was made known unto me the mystery, as I wrote afore in few words,
How that by revelation he made known unto me the mystery; ( as I wrote afore in few words:

3: потому что мне через откровение возвещена тайна (о чем я и выше писал кратко),
3:3  [ὅτι] κατὰ ἀποκάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον, καθὼς προέγραψα ἐν ὀλίγῳ,
3:3. quoniam secundum revelationem notum mihi factum est sacramentum sicut supra scripsi in brevi
How that, according to revelation, the mystery has been made known to me, as I have written above in a few words:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: Потому что - согласнее с контекстом здесь греч. частицу oti перевести союзом "что" и поставить весь 3-й стих в зависимость от глагола 2-го стиха "вы слышали". - Тайна. Под тайною Ап., очевидно, разумеет здесь то, что говорит ниже в 6-м стихе, именно откровение о том, что и язычники должны войти в Церковь Христову. Эта тайна действительно, была возвещена Апостолу в особом откровении при самом его призвании (ср. Деян XXII:21; XXVI:18; Гал I:15, 16). - О чем - правильнее: как - (kaqwV). - Кратко - намек на 11-22: стихи второй главы, где идет речь преимущественно о призвании язычников. - То вы читая... т. е. теперь вы на моем послании, когда оно будет читаться у вас в церкви, сможете проверить, действительно ли я получил от Христа полномочие возвещать Евангелие язычникам или, лучше, вполне сможете узнать, что я понимаю под "тайною Христовой", которой придаю такое большое значение.
Adam Clarke: Commentary on the Bible - 1831
3:3: By revelation he made known unto me - Instead of εγνωρισε, he made known, εγνωρισθη, was made known, is the reading of ABCD*FG, several others, both the Syriac, Coptic, Slavonic, Vulgate, and Itala, with Clemens, Cyril, Chrysostom, Theodoret, Damascenus, and others: it is doubtless the true reading.
The apostle wishes the Ephesians to understand that it was not an opinion of his own, or a doctrine which he was taught by others, or which he had gathered from the ancient prophets; but one that came to him by immediate revelation from God, as he had informed them before in a few words, referring to what he had said Eph 1:9-12.
Albert Barnes: Notes on the Bible - 1834
3:3: How that by Revelation - see the notes at Gal 1:12. He refers to the Revelation which was made to him when he was called to the apostolic office, that the gospel was to be preached to the Gentiles, and that he was converted for the special purpose of carrying it to them; see Act 9:15; Act 22:21.
Unto me the mystery - The hitherto concealed truth that the gospel was to be preached to the Gentiles; see the notes, Eph 1:9, on the meaning of the word "mystery."
As I wrote afore in few words - Margin, "a little before." To what this refers commentators are not agreed. Bloomfield, Doddridge, Rosenmuller, Erasmus, Grotius, Locke, and others, suppose that he refers to what he had written in the two pRev_ious chapters respecting the plan of God to call the Gentiles to his kingdom. Calvin supposes that he refers to some former epistle which he had written to them, but which is now lost. Hc remarks in regard to this, "If the solicitude of Paul be rightly considered; if his vigilance and assiduity; if his zeal and studious habits; if his kindness and promptitude in assisting his brethren, it is easy to suppose that he wrote many epistles publicly and privately to this place and to that place. But those only which the Lord saw necessary to the welfare of his church has he taken care to have preserved." In this opinion there is nothing in itself improbable (compare introduction to Isaiah, section 5 (1)), but it may be doubted whether Paul here refers to any such epistle. The addition which he makes, "whereby, when ye read," etc., seems rather to imply that he refers to what he had just written.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: by: Eph 1:17; Act 22:17, Act 22:21, Act 23:9, Act 26:15-19; Co1 2:9, Co1 2:10; Gal 1:12, Gal 1:16-19
the mystery: Eph 3:9; Rom 11:25, Rom 16:25; Col 1:26, Col 1:27
as I: Eph 1:9-11, Eph 2:11-22
afore: or, a little before
John Gill
3:3 How that by revelation he made known unto me the mystery,.... Or "is made known unto me": so the Alexandrian copy, and some others, and the Vulgate Latin version. The Gospel, which is sometimes called a mystery, the mystery of the Gospel, the mystery of godliness, and the mystery of faith: the several doctrines of the Gospel are the mysteries of the kingdom of heaven; such as a trinity of persons in the Godhead, the union of the two natures in Christ, the saints' union to Christ, and communion with him, the resurrection of the dead, and the change of living saints, and the whole doctrine of salvation by Christ, of justification by his righteousness, pardon by his blood, and atonement by his sacrifice; and this was made known to the apostle, not in a mere notional and speculative way, but in a spiritual and saving manner; not by men, for he was not taught by men, nor did he receive it from them, but had it by the revelation of Jesus Christ, and by the spirit of wisdom and revelation in the knowledge of him:
as I wrote afore in few words: in the two first chapters of this epistle, which are a compendium of the mystery of the Gospel, in its several parts; as predestination, election, redemption, regeneration, and salvation by free grace.
John Wesley
3:3 The mystery - Of salvation by Christ alone, and that both to Jews and gentiles. As I wrote before - Namely, Eph 1:9-10; the very words of which passage he here repeats.
Robert Jamieson, A. R. Fausset and David Brown
3:3 he made known--The oldest manuscripts read, "That by revelation was the mystery (namely, of the admission of the Gentiles, Eph 3:6; Eph 1:9) made known unto me (Gal 1:12)."
as I wrote afore--namely, in this Epistle (Eph 1:9-10), the words of which he partly repeats.
3:43:4: առ ՚ի կարօղ լինելո՛յ ընթեռնուլ եւ ՚ի միտ առնուլ՝ զիմաստութիւնն իմ ՚ի խորհրդեա՛նն Քրիստոսի[4326]։ [4326] Ոմանք. Զիմաստութիւն զիմ ՚ի խոր՛՛։ Ուր օրինակ մի. Զիմաստութիւնն զմի խորհրդեանն։
4 որպէսզի կարող լինէք ընթերցել եւ տեսնել իմ իմացութիւնը Քրիստոսի խորհրդի մէջ,
4 Որը կրնաք կարդալ ու հասկնալ թէ ես տեղեակ եմ Քրիստոսին խորհուրդին.)
առ ի կարող լինելոյ ընթեռնուլ եւ ի միտ առնուլ զիմաստութիւնն զիմ ի խորհրդեանն Քրիստոսի:

3:4: առ ՚ի կարօղ լինելո՛յ ընթեռնուլ եւ ՚ի միտ առնուլ՝ զիմաստութիւնն իմ ՚ի խորհրդեա՛նն Քրիստոսի[4326]։
[4326] Ոմանք. Զիմաստութիւն զիմ ՚ի խոր՛՛։ Ուր օրինակ մի. Զիմաստութիւնն զմի խորհրդեանն։
4 որպէսզի կարող լինէք ընթերցել եւ տեսնել իմ իմացութիւնը Քրիստոսի խորհրդի մէջ,
4 Որը կրնաք կարդալ ու հասկնալ թէ ես տեղեակ եմ Քրիստոսին խորհուրդին.)
zohrab-1805▾ eastern-1994▾ western am▾
3:44: то вы, читая, можете усмотреть мое разумение тайны Христовой,
3:4  πρὸς ὃ δύνασθε ἀναγινώσκοντες νοῆσαι τὴν σύνεσίν μου ἐν τῶ μυστηρίῳ τοῦ χριστοῦ,
3:4. πρὸς (toward) ὃ (to-which) δύνασθε ( ye-able ) ἀναγινώσκοντες ( acquainting-up ) νοῆσαι (to-have-considered-unto) τὴν (to-the-one) σύνεσίν (to-a-sending-together) μου (of-me) ἐν (in) τῷ (unto-the-one) μυστηρίῳ (unto-a-flexerlet) τοῦ (of-the-one) χριστοῦ, (of-Anointed,"
3:4. prout potestis legentes intellegere prudentiam meam in mysterio ChristiAs you reading, may understand my knowledge in the mystery of Christ,
4. whereby, when ye read, ye can perceive my understanding in the mystery of Christ;
Whereby, when ye read, ye may understand my knowledge in the mystery of Christ:

4: то вы, читая, можете усмотреть мое разумение тайны Христовой,
3:4  πρὸς ὃ δύνασθε ἀναγινώσκοντες νοῆσαι τὴν σύνεσίν μου ἐν τῶ μυστηρίῳ τοῦ χριστοῦ,
3:4. prout potestis legentes intellegere prudentiam meam in mysterio Christi
As you reading, may understand my knowledge in the mystery of Christ,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:4: Whereby, when ye read - When ye refer back to them.
Ye may understand my knowledge - Ye may see what God has given me to know concerning what has been hitherto a mystery - the calling of the Gentiles, and the breaking down the middle wall between them and the Jews, so as to make both one spiritual body, and on the same conditions.
Albert Barnes: Notes on the Bible - 1834
3:4: Whereby, when ye read - By the bare reading of which you may understand the view which I entertain of the plan of salvation, and the knowledge which I have of God's method of saving people, particularly of his intention in regard to the salvation of the Gentiles.
In the mystery of Christ - This does not refer to anything "mysterious" in the person of Christ; or the union of the divine and human nature in him; or to anything difficult of apprehension in the work of the atonement. It means the hitherto concealed doctrine that through the Messiah, the Gentiles were to be received to the same privileges as the Jews, and that the plan of salvation was to be made equally free for all. This great truth had been hitherto concealed, or but partially understood, and Paul says that he was appointed to make it known to the world. His "knowledge" on the subject, he says, could be understood by what he had said, and from that they could judge whether he was qualified to state and defend the doctrines of the gospel. Paul evidently supposed that the knowledge which he had on that subject was of eminent value; that it was possessed by few; that it was important to understand it. Hence he dwells upon it. He speaks of the glory of that truth. He traces it back to the counsels of God. He shows that it entered into his eternal plans; and he evidently felt that the truth which he had communicated in the former part of this Epistle, was among the most important that could come before the mind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: ye may: Mat 13:11; Co1 2:6, Co1 2:7, Co1 13:2; Co2 11:6
the mystery: Eph 1:9, Eph 5:32, Eph 6:19; Luk 2:10, Luk 2:11, Luk 8:10; Co1 4:1; Col 2:2, Col 4:3; Ti1 3:9, Ti1 3:16
John Gill
3:4 Whereby when ye read,.... The above chapters, and seriously consider what is contained in them:
ye may understand my knowledge in the mystery of Christ of his person, office, and grace; and which knowledge was very large indeed.
Robert Jamieson, A. R. Fausset and David Brown
3:4 understand my knowledge--"perceive my understanding" [ALFORD], or "intelligence." "When ye read," implies that, deep as are the mysteries of this Epistle, the way for all to understand them is to read it (Ti2 3:15-16). By perceiving his understanding of the mysteries, they, too, will be enabled to understand.
the mystery of Christ--The "mystery" is Christ Himself, once hidden, but now revealed (Col 1:27).
3:53:5: Զի այլոց ազգաց ո՛չ ցուցաւ որդւոց մարդկան. որպէս եւ այժմ յայտնեցաւ սրբոց իւրոց՝ առաքելոց եւ մարգարէից՝ Հոգւո՛վն[4327]. [4327] Ոմանք. Որպէս այժմ յայտ՛՛։
5 խորհուրդ, որ այլ սերունդների մարդկանց որդիներին ցոյց չտրուեց, ինչպէս այժմ այն յայտնուեց իր սուրբ առաքեալներին եւ մարգարէներին Սուրբ Հոգու միջոցով,
5 Եւ որ ուրիշ դարերու մէջ մարդոց որդիներուն չերեւցաւ, ինչպէս հիմա Սուրբ Հոգիով յայտնուեցաւ իր սուրբ առաքեալներուն ու մարգարէներուն.
զի այլոց ազգաց ոչ ցուցաւ որդւոց մարդկան, որպէս այժմ յայտնեցաւ սրբոց իւրոց առաքելոց եւ մարգարէից Հոգւովն:

3:5: Զի այլոց ազգաց ո՛չ ցուցաւ որդւոց մարդկան. որպէս եւ այժմ յայտնեցաւ սրբոց իւրոց՝ առաքելոց եւ մարգարէից՝ Հոգւո՛վն[4327].
[4327] Ոմանք. Որպէս այժմ յայտ՛՛։
5 խորհուրդ, որ այլ սերունդների մարդկանց որդիներին ցոյց չտրուեց, ինչպէս այժմ այն յայտնուեց իր սուրբ առաքեալներին եւ մարգարէներին Սուրբ Հոգու միջոցով,
5 Եւ որ ուրիշ դարերու մէջ մարդոց որդիներուն չերեւցաւ, ինչպէս հիմա Սուրբ Հոգիով յայտնուեցաւ իր սուրբ առաքեալներուն ու մարգարէներուն.
zohrab-1805▾ eastern-1994▾ western am▾
3:55: которая не была возвещена прежним поколениям сынов человеческих, как ныне открыта святым Апостолам Его и пророкам Духом Святым,
3:5  ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι,
3:5. ὃ (which) ἑτέραις ( unto-different ) γενεαῖς (unto-generations) οὐκ (not) ἐγνωρίσθη (it-was-acquainted-to) τοῖς (unto-the-ones) υἱοῖς (unto-sons) τῶν (of-the-ones) ἀνθρώπων (of-mankinds) ὡς (as) νῦν (now) ἀπεκαλύφθη (it-was-shrouded-off) τοῖς (unto-the-ones) ἁγίοις ( unto-hallow-belonged ) ἀποστόλοις (unto-setees-off) αὐτοῦ (of-it) καὶ (and) προφήταις (unto-declarers-before) ἐν (in) πνεύματι, (unto-a-currenting-to,"
3:5. quod aliis generationibus non est agnitum filiis hominum sicuti nunc revelatum est sanctis apostolis eius et prophetis in SpirituWhich in other generations was not known to the sons of men, as it is now revealed to his holy apostles and prophets in the Spirit:
5. which in other generations was not made known unto the sons of men, as it hath now been revealed unto his holy apostles and prophets in the Spirit;
Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit:

5: которая не была возвещена прежним поколениям сынов человеческих, как ныне открыта святым Апостолам Его и пророкам Духом Святым,
3:5  ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι,
3:5. quod aliis generationibus non est agnitum filiis hominum sicuti nunc revelatum est sanctis apostolis eius et prophetis in Spiritu
Which in other generations was not known to the sons of men, as it is now revealed to his holy apostles and prophets in the Spirit:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Чтобы еще более внушить читателям благоговение пред этою тайною Ап. говорит, что она не была возвещена прежним поколениям сынов человеческих, или, точнее: другим (древним) родам или поколениям, сынам человеческим (два дательных падежа, из которых второй составляет приложение или объяснение к первому). Ап. разумеет здесь под сынами человеческими всех, живших до Христа людей, даже и состоявших в общении с Богом Иудеев. Хотя пророки и предсказывали последним о будущем призвании язычников в царство Мессии, но все эти предсказания не были так определенны и ясны, как те откровения об этом деле, каких в Новом Завете удостоились Апостолы и пророки (новозаветные) чрез Духа Божия [Ап. и в других посланиях иногда ставит новозаветных пророков на ряду, с Апостолами. Ср. 1Кор XII:28]. "Не смотря на то, что пророки говорили о призвании языков, это еще оставалось тайною. Почему изумились те, которые были с Петром (у Корнилия)? Да и сам Петр чрез откровение от Духа познал тогда, что и язычников принял Бог" (Иоанн Дамаскин).
Adam Clarke: Commentary on the Bible - 1831
3:5: Which in other ages was not made known - That the calling of the Gentiles was made known by the prophets in different ages of the Jewish Church is exceedingly clear; but it certainly was not made known in that clear and precise manner in which it was now revealed by the Spirit unto the ministers of the New Testament: nor was it made known unto them at all, that the Gentiles should find salvation without coming under the yoke of the Mosaic law, and that the Jews themselves should be freed from that yoke of bondage; these were discoveries totally new, and now revealed for the first time by the Spirit of God.
Albert Barnes: Notes on the Bible - 1834
3:5: Which in other ages - The great purposes of God in regard to the salvation of mankind were not Rev_ealed; see the notes at Rom 16:25.
And prophets - Those who exercised the office of a prophet or inspired teacher in the Christian church; see the notes at Co1 12:1.
By the Spirit - This proves that those who exercised the office of prophet in the Christian church were inspired. They were persons endowed in this manner for the purpose of imparting to the newly formed churches the doctrines of the Christian system. There is no evidence that this was designed to be a permanent order of people in the church. They were necessary for settling the church on a permanent basis, in the absence of a full written Revelation, and when the apostles were away. When the volume of Revelation was finished, and the doctrines of the gospel were fully understood, the functions of the office ceased.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: in other: Eph 3:9; Mat 13:17; Luk 10:24; Act 10:28; Rom 16:25; Ti2 1:10, Ti2 1:11; Tit 1:1-3; Heb 11:39, Heb 11:40; Pe1 1:10-12
as it: Eph 2:20, Eph 4:11, Eph 4:12; Mat 23:34; Luk 11:49; Co1 12:28, Co1 12:29; Pe2 3:2; Jde 1:17
by: Luk 2:26, Luk 2:27; Joh 14:26, Joh 16:13; Act 10:19, Act 10:20, Act 10:28; Co1 12:8-10
Geneva 1599
3:5 Which in (b) other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;
(b) He does not mean that no one knew of the calling of the Gentiles before, but because very few knew of it. And those that did know it, such as the prophets, had it revealed to them very obscurely, and by means of symbols.
John Gill
3:5 Which in other ages was not made known unto, the sons of men,.... That is, which mystery of Christ, and of the Gospel, was not made known to men in general, nor so clearly as under the Gospel dispensation. Some hints were given of it to Adam, immediately after his fall; and the Gospel was before preached to Abraham, Moses, and David, and others knew something of it; and it was still more fully dispensed in the times of the prophet Isaiah, and other following prophets: but then the knowledge of it was not so extensive, nor so clear as now; it lay hid in types and shadows, in obscure prophecies and short hints. Moreover, this may have respect particularly to the calling of the Gentiles, as appears from the following words; this was, in some measure, made known, as that in Christ all the nations of the earth should be blessed; that when Shiloh came, to him should the gathering of the people be; that the Messiah should be an ensign of the people, and to him should the Gentiles seek; that he should be the covenant of the people, and a leader and a commander of them; and that there should be great flockings to him; but then this was not known to many, and the time, mode, and circumstances of it were but little understood, and comparatively speaking, it was not known: however, it was not so known,
as it is now revealed unto his holy apostles and prophets by the spirit. The apostles and prophets were the superior officers in the Gospel dispensation; the former design the twelve apostles of Christ, and the latter such who had the gift of interpreting the prophecies of the Old Testament, and of foretelling things to come, having received gifts from Christ to fit them for such offices, some apostles, some prophets; and to these a revelation was made of the mystery of the Gospel in general, and of the calling of the Gentiles in particular, by the Spirit, who searches the deep things of God, and reveals them, and leads into all truth; and who, by falling upon the Gentiles, as upon Cornelius and his family, and by the success which he gave to the Gospel in the Gentile world, made their calling clear and manifest. The Complutensian edition reads, "by the Holy Spirit"; and so the Arabic and Ethiopic versions.
John Wesley
3:5 Which in other - In former, ages was not so clearly or fully made known to the sons of men - To any man, no, not to Ezekiel, so often styled, "son of man;" nor to any of the ancient prophets. Those here spoken of are New Testament prophets.
Robert Jamieson, A. R. Fausset and David Brown
3:5 in other ages--Greek, "generations."
not made known--He does not say, "has not been revealed." Making known by revelation is the source of making known by preaching [BENGEL]. The former was vouchsafed only to the prophets, in order that they might make known the truth so revealed to men in general.
unto the sons of men--men in their state by birth, as contrasted with those illuminated "by the Spirit" (Greek, "IN the Spirit," compare Rev_ 1:10), Mt 16:17.
as--The mystery of the call of the Gentiles (of which Paul speaks here) was not unknown to the Old Testament prophets (Is 56:6-7; Is 49:6). But they did not know it with the same explicit distinctness "As" it has been now known (Acts 10:19-20; Acts 11:18-21). They probably did not know that the Gentiles were to be admitted without circumcision or that they were to be on a level with the Jews in partaking of the grace of God. The gift of "the Spirit" in its fulness was reserved for the New Testament that Christ might thereby be glorified. The epithet, "holy," marks the special consecration of the New Testament "prophets" (who are here meant) by the Spirit, compared with which even the Old Testament prophets were but "sons of men" (Ezek 2:3, and elsewhere).
3:63:6: լինել հեթանոսաց ժառանգակիցս՝ եւ մարմնակիցս, եւ հաղորդս աւետեացն ՚ի Քրիստոս Յիսուս՝ աւետարանաւն,
6 որպէսզի հեթանոսները Քրիստոս Յիսուսի միջոցով ժառանգակից, նոյն մարմնի անդամ եւ նրա խոստմանը հաղորդակից լինեն Աւետարանով:
6 Որպէս զի հեթանոսները Քրիստոսով ժառանգակից ու մարմնակից եւ անոր խոստումին հաղորդ ըլլան աւետարանով.
լինել հեթանոսաց ժառանգակիցս եւ մարմնակիցս, եւ հաղորդս աւետեացն ի Քրիստոս [12]Յիսուս աւետարանաւն:

3:6: լինել հեթանոսաց ժառանգակիցս՝ եւ մարմնակիցս, եւ հաղորդս աւետեացն ՚ի Քրիստոս Յիսուս՝ աւետարանաւն,
6 որպէսզի հեթանոսները Քրիստոս Յիսուսի միջոցով ժառանգակից, նոյն մարմնի անդամ եւ նրա խոստմանը հաղորդակից լինեն Աւետարանով:
6 Որպէս զի հեթանոսները Քրիստոսով ժառանգակից ու մարմնակից եւ անոր խոստումին հաղորդ ըլլան աւետարանով.
zohrab-1805▾ eastern-1994▾ western am▾
3:66: чтобы и язычникам быть сонаследниками, составляющими одно тело, и сопричастниками обетования Его во Христе Иисусе посредством благовествования,
3:6  εἶναι τὰ ἔθνη συγκληρονόμα καὶ σύσσωμα καὶ συμμέτοχα τῆς ἐπαγγελίας ἐν χριστῶ ἰησοῦ διὰ τοῦ εὐαγγελίου,
3:6. εἶναι (to-be) τὰ (to-the-ones) ἔθνη (to-nations) συνκληρονόμα ( to-lot-parceleed-together ) καὶ (and) σύνσωμα ( to-bodied-together ) καὶ (and) συνμέτοχα ( to-held-with-together ) τῆς (of-the-one) ἐπαγγελίας (of-a-messaging-upon-unto) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ (unto-an-Iesous) διὰ (through) τοῦ (of-the-one) εὐαγγελίου, (of-a-goodly-messagelet,"
3:6. esse gentes coheredes et concorporales et conparticipes promissionis in Christo Iesu per evangeliumThat the Gentiles should be fellow heirs and of the same body: and copartners of his promise in Christ Jesus, by the gospel
6. , that the Gentiles are fellow-heirs, and fellow-members of the body, and fellow-partakers of the promise in Christ Jesus through the gospel,
That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:

6: чтобы и язычникам быть сонаследниками, составляющими одно тело, и сопричастниками обетования Его во Христе Иисусе посредством благовествования,
3:6  εἶναι τὰ ἔθνη συγκληρονόμα καὶ σύσσωμα καὶ συμμέτοχα τῆς ἐπαγγελίας ἐν χριστῶ ἰησοῦ διὰ τοῦ εὐαγγελίου,
3:6. esse gentes coheredes et concorporales et conparticipes promissionis in Christo Iesu per evangelium
That the Gentiles should be fellow heirs and of the same body: and copartners of his promise in Christ Jesus, by the gospel
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Содержание этой тайны (стих 6-й зависит от глагола 5-го ст. открыта) состоит в том, чтобы язычникам быть сонаследниками, т. е. наследовать обетование о спасении наравне с Иудеями, затем, составляющими одно тело, т. е. принадлежащими опять наравне с Иудеями к составу Церкви, которая есть тело Христово, и сопричастниками обетования Божия. Всего этого язычники достигают чрез Христа, принимая с верою благовествование Его или проповедь о Христе, какую возвещают им Апостолы Христовы.
Adam Clarke: Commentary on the Bible - 1831
3:6: That the Gentiles should be fellow heirs - This is the substance of that mystery which had been hidden from all ages, and which was now made known to the New Testament apostles and prophets, and more particularly to St. Paul.
His promise in Christ - That the promise made to Abraham extended to the Gentiles, the apostle has largely proved in his Epistle to the Romans; and that it was to be fulfilled to them by and through Christ, he proves there also; and particularly in his Epistle to the Galatians, see Gal 3:14. And that these blessings were to be announced in the preaching of the Gospel, and received on believing it, he every where declares, but more especially in this epistle.
Albert Barnes: Notes on the Bible - 1834
3:6: That the Gentiles should be fellow-heirs - Fellow-heirs with the ancient people of God - the Jews - and entitled to the same privileges; see the Rom 8:17, note and Eph 2:13-18, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: the Gentiles: Eph 2:13-22; Rom 8:15-17; Gal 3:26-29, Gal 4:5-7
the same: Eph 4:15, Eph 4:16, Eph 5:30; Rom 12:4, Rom 12:5; Co1 12:12, Co1 12:27; Col 2:19
partakers: Gal 3:14; Jo1 1:3, Jo1 2:25
John Gill
3:6 That the Gentiles should be fellowheirs,.... With the Jews, of all the blessings of grace, of lasting salvation, and of the eternal, incorruptible, and never fading inheritance in heaven; that they should be heirs of God, and joint heirs with Christ Jesus, and inherit all things: and heirs they are by being Christ's, and on account of their special adoption through him, and their justification by his righteousness; and which appears by their regeneration to a lively hope of the inheritance reserved for them in heaven:
and of the same body: coalesce in one and the same church state, with the believing Jews, under one and the same head, Christ Jesus, and participate of the same grace from him, being all baptized into one body, and made to drink of the same Spirit, and enjoy the same privileges and immunities.
And partakers of his promise in Christ by the Gospel; as of God, being their covenant God, which is the great promise of the covenant; or of the Spirit, his gifts and graces, called the promise of the Spirit; or of eternal life and happiness, as the gift of grace through Christ. Now all these promises, and all others, are in Christ, yea and amen, safe and secure; and it is through being in Christ that any come to partake of them; and that by the means of the Gospel, as these Gentiles were to do, and did: the Gospel is a declaration of what God has promised in covenant to his people; this was carried among the Gentiles, and was made effectual to their participation of the things contained in it.
John Wesley
3:6 That the gentiles are joint - heirs - Of God. And of the same body - Under Christ the head. And joint - partakers of his promise - The communion of the Holy Ghost.
Robert Jamieson, A. R. Fausset and David Brown
3:6 Translate, "That the Gentiles are," &c. "and fellow members of the same body, and fellow partakers of the (so the oldest manuscripts read, not 'HIS') promise, in Christ Jesus (added in the oldest manuscripts), through the Gospel." It is "in Christ Jesus" that they are made "fellow heirs" in the inheritance of GOD: "of the same body" under the Head, CHRIST JESUS; and "fellow partakers of the promise" in the communion of THE HOLY SPIRIT (Eph 1:13; Heb 6:4). The Trinity is thus alluded to, as often elsewhere in this Epistle (Eph 2:19-20, Eph 2:22).
3:73:7: որոյ եղէ ես Պաւղոս սպասաւոր, ըստ պարգեւաց շնորհա՛ցն Աստուծոյ որ տուան ինձ, ըստ յաջողութեան զօրութեան նորա[4328]։ [4328] ՚Ի բազումս պակասի. Ես Պաւղոս սպա՛՛։
7 Եւ այդ Աւետարանին ես սպասաւոր եղայ ըստ Աստծու շնորհի այն պարգեւների, որ տրուեցին ինձ նրա զօրութեան ներգործութեամբ
7 Որուն ես սպասաւոր եղայ՝ Աստուծոյ շնորհքին պարգեւին համեմատ՝ որ ինծի տրուեցաւ իր զօրութեան ներգործութիւնովը,
որոյ եղէ ես Պաւղոս սպասաւոր ըստ պարգեւաց շնորհացն Աստուծոյ որ տուան ինձ ըստ յաջողութեան զօրութեան նորա:

3:7: որոյ եղէ ես Պաւղոս սպասաւոր, ըստ պարգեւաց շնորհա՛ցն Աստուծոյ որ տուան ինձ, ըստ յաջողութեան զօրութեան նորա[4328]։
[4328] ՚Ի բազումս պակասի. Ես Պաւղոս սպա՛՛։
7 Եւ այդ Աւետարանին ես սպասաւոր եղայ ըստ Աստծու շնորհի այն պարգեւների, որ տրուեցին ինձ նրա զօրութեան ներգործութեամբ
7 Որուն ես սպասաւոր եղայ՝ Աստուծոյ շնորհքին պարգեւին համեմատ՝ որ ինծի տրուեցաւ իր զօրութեան ներգործութիւնովը,
zohrab-1805▾ eastern-1994▾ western am▾
3:77: которого служителем сделался я по дару благодати Божией, данной мне действием силы Его.
3:7  οὖ ἐγενήθην διάκονος κατὰ τὴν δωρεὰν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι κατὰ τὴν ἐνέργειαν τῆς δυνάμεως αὐτοῦ.
3:7. οὗ (of-which) ἐγενήθην (I-was-became) διάκονος (a-raiser-through) κατὰ (down) τὴν (to-the-one) δωρεὰν (to-a-gift) τῆς (of-the-one) χάριτος (of-a-granting) τοῦ (of-the-one) θεοῦ (of-a-Deity) τῆς (of-the-one) δοθείσης (of-having-been-given) μοι (unto-me) κατὰ (down) τὴν (to-the-one) ἐνέργειαν (to-a-working-in-of) τῆς (of-the-one) δυνάμεως (of-an-ability) αὐτοῦ-- (of-it)
3:7. cuius factus sum minister secundum donum gratiae Dei quae data est mihi secundum operationem virtutis eiusOf which I am made a minister, according to the gift of the grace of God, which is given to me according to the operation of his power.
7. whereof I was made a minister, according to the gift of that grace of God which was given me according to the working of his power.
Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power:

7: которого служителем сделался я по дару благодати Божией, данной мне действием силы Его.
3:7  οὖ ἐγενήθην διάκονος κατὰ τὴν δωρεὰν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι κατὰ τὴν ἐνέργειαν τῆς δυνάμεως αὐτοῦ.
3:7. cuius factus sum minister secundum donum gratiae Dei quae data est mihi secundum operationem virtutis eius
Of which I am made a minister, according to the gift of the grace of God, which is given to me according to the operation of his power.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Ап. считает делом особой к нему милости Божией, что ему дано послужить возвещению этой великой тайны.
Adam Clarke: Commentary on the Bible - 1831
3:7: Whereof I was made a minister - Διακονος· A deacon, a servant acting under and by the direction of the great Master, Jesus Christ; from whom, by an especial call and revelation, I received the apostolic gifts and office, and by την ενεργειαν της δυναμεως αυτου, the energy, the in-working of his power, this Gospel which I preached was made effectual to the salvation of vast multitudes of Jews and Gentiles.
Albert Barnes: Notes on the Bible - 1834
3:7: Whereof I was made a minister - see the notes at Eph 3:2.
According to the gift of the grace of God - It was not by my own seeking or merit; it was a free gift.
Of the grace of God - The sentiment is, that throughout it was a mere matter of grace that he was called into the ministry, and that so important an office was entrusted to him as that of bearing the gospel to the Gentiles.
By the effectual working of his power - Not by any native inclination which I had to the gospel, and not by any power which I have put forth. It is by "the energy of his power;" compare notes, Gal 2:8. Locke understands this of the energy or power which God put forth in converting the Gentiles under his ministry. But it seems to me that it refers rather to the power which God put forth in the conversion of Paul himself, and putting him into the ministry. This is clear from the following verse. The meaning is, that such was his opposition to the gospel by nature, that nothing but the "energy of God" could overcome it, and that his conversion was to be traced to that alone.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: I: Eph 3:2; Rom 15:16; Co2 3:6, Co2 4:1; Col 1:23-25
according: Eph 3:8; Rom 1:5; Co1 15:10; Ti1 1:14, Ti1 1:15
by: Eph 3:20, Eph 1:19, Eph 4:16; Isa 43:13; Rom 15:18, Rom 15:19; Co2 10:4, Co2 10:5; Gal 2:8; Col 1:29; Th1 2:13; Heb 13:21
John Gill
3:7 Whereof I was made a minister,.... That is, of the Gospel, not by men, but by God: and he is a true minister of the Gospel who is called of God to the work of the ministry, and is qualified by him with grace and gifts for it; and who faithfully discharges it according to the ability God has given; and such an one was the apostle:
according to the gift of the grace of God given unto me; not according to his natural capacity, his liberal education, or acquired learning; but according to a gift, a ministerial gift bestowed upon him, for such service: for this gift of grace does not design the grace of God wrought in his soul; nor the doctrines of grace, the subject of the Gospel ministry; nor the efficacious grace of God, which makes that successful and useful to the souls of men; but a gift of interpreting the Scriptures, and of explaining the truths of the Gospel to the edification of men; and which is a distinct thing from natural abilities, human learning, or internal grace; for there may be all these, and yet a man not fit to be a minister of the Gospel; what qualifies men for that is the above gift, which God, of his sovereign good will and pleasure, gives to some of the sons of men:
by the effectual working of his power; the power of God is seen in working grace in the hearts of men, thereby making them believers in Christ; and it is also displayed in the gifts of the Spirit bestowed on men, which is called a being endued with a power from on high; thereby making men, and not angels, and these oftentimes the meanest and weakest, ministers of Christ; and likewise in assisting them in their work, and in carrying them through it, and in making them successful in it, to the conversion of sinners, and the edification of saints.
John Wesley
3:7 According to the gift of the grace of God - That is, the apostle - ship which he hath graciously given me, and which he hath qualified me for. By the effectual working of his power - In me and by me.
Robert Jamieson, A. R. Fausset and David Brown
3:7 Whereof--"of which" Gospel.
according to--in consequence of, and in accordance with, "the gift of the grace of God."
given--"which (gift of grace) was given to me by (Greek, 'according to,' as in Eph 3:20; Eph 1:19 : as the result of, and in proportion to) the effectual working (Greek, 'energy,' or 'in-working') of His power."
3:83:8: Ինձ որ տրո՛ւպս եմ ամենայն սրբոց՝ տուան շնորհքս այս ՚ի հեթանոսս, աւետարանել զանքննի՛ն մեծութիւնն Քրիստոսի.
8 (ես, որ յետինն եմ բոլոր սրբերի, ինձ տրուեց այս շնորհը)՝ աւետարանելու հեթանոսներին Քրիստոսի անքնին մեծութիւնը
8 Ինծի՝ որ բոլոր սուրբերուն փոքրագոյնն եմ, այս շնորհքը տրուեցաւ, հեթանոսներուն մէջ Քրիստոսին անքննելի ճոխութիւնը քարոզելու
ինձ` որ տրուպս եմ ամենայն սրբոց, տուան շնորհքս այս,) ի հեթանոսս աւետարանել զանքնին մեծութիւնն Քրիստոսի:

3:8: Ինձ որ տրո՛ւպս եմ ամենայն սրբոց՝ տուան շնորհքս այս ՚ի հեթանոսս, աւետարանել զանքննի՛ն մեծութիւնն Քրիստոսի.
8 (ես, որ յետինն եմ բոլոր սրբերի, ինձ տրուեց այս շնորհը)՝ աւետարանելու հեթանոսներին Քրիստոսի անքնին մեծութիւնը
8 Ինծի՝ որ բոլոր սուրբերուն փոքրագոյնն եմ, այս շնորհքը տրուեցաւ, հեթանոսներուն մէջ Քրիստոսին անքննելի ճոխութիւնը քարոզելու
zohrab-1805▾ eastern-1994▾ western am▾
3:88: Мне, наименьшему из всех святых, дана благодать сия--благовествовать язычникам неисследимое богатство Христово
3:8  ἐμοὶ τῶ ἐλαχιστοτέρῳ πάντων ἁγίων ἐδόθη ἡ χάρις αὕτη, τοῖς ἔθνεσιν εὐαγγελίσασθαι τὸ ἀνεξιχνίαστον πλοῦτος τοῦ χριστοῦ,
3:8. ἐμοὶ (unto-ME,"τῷ (unto-the-one) ἐλαχιστοτέρῳ (unto-more-most-lacked) πάντων ( of-all ) ἁγίων ( of-hallow-belonged ,"ἐδόθη (it-was-given) ἡ (the-one) χάρις (a-granting) αὕτη-- (the-one-this) τοῖς (unto-the-ones) ἔθνεσιν (unto-nations) εὐαγγελίσασθαι ( to-have-goodly-messaged-to ) τὸ (to-the-one) ἀνεξιχνίαστον (to-un-tracked-out) πλοῦτος (to-a-wealth) τοῦ (of-the-one) χριστοῦ, (of-Anointed,"
3:8. mihi omnium sanctorum minimo data est gratia haec in gentibus evangelizare ininvestigabiles divitias ChristiTo me, the least of all the saints, is given this grace, to preach among the Gentiles the unsearchable riches of Christ:
8. Unto me, who am less than the least of all saints, was this grace given, to preach unto the Gentiles the unsearchable riches of Christ;
Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ:

8: Мне, наименьшему из всех святых, дана благодать сия--благовествовать язычникам неисследимое богатство Христово
3:8  ἐμοὶ τῶ ἐλαχιστοτέρῳ πάντων ἁγίων ἐδόθη ἡ χάρις αὕτη, τοῖς ἔθνεσιν εὐαγγελίσασθαι τὸ ἀνεξιχνίαστον πλοῦτος τοῦ χριστοῦ,
3:8. mihi omnium sanctorum minimo data est gratia haec in gentibus evangelizare ininvestigabiles divitias Christi
To me, the least of all the saints, is given this grace, to preach among the Gentiles the unsearchable riches of Christ:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-12: Служение Апостола состоит в возвещении язычникам величайшей тайны Божией об их призвании в Церковь Христову, а целью этого, между прочим, является то, чтобы даже высшие небесные силы постигли великое предопределение Божие о спасении всех людей.

8-9: Здесь Ап. выясняет, в чем состоит его служение. Он, наименьший из всех святых, т. е. из христиан (ср. Гал I:13, 14), удостоился благовествовать язычникам богатство Христово, т. е. тайну спасения, которая даже и теперь еще неисследима, т. е. не может быть понята во всем ее величии. Ап. должен всем - не только язычникам, но и Иудеям - открыт или выяснить, как пришло в осуществление домостроительство или намерение Божие спасти людей - не только Иудеев, но и язычников, намерение, существовавшее уже от века, но неизвестное людям. - Создавшем все Иисусом Христом. Этими словами Ап. объясняет, почему все люди должны были найти спасение во Христе. Причина этого в том, что Бог сотворил все, весь мир чрез Христа. Сотворенные, созданные чрез Христа люди чрез Христа же должны быть и воссозданы.
Adam Clarke: Commentary on the Bible - 1831
3:8: Less than the least of all saints - Ελαχιστοτερῳ παντων ἁγιων. As the design of the apostle was to magnify the grace of Christ in the salvation of the world, he uses every precaution to prevent the eyes of the people from being turned to any thing but Christ crucified; and although he was obliged to speak of himself as the particular instrument which God had chosen to bring the Gentile world to the knowledge of the truth, yet he does it in such a manner as to show that the excellency of the power was of God, and not of him; and that, highly as he and his follow apostles were honored; they had the heavenly treasure in earthen vessels. To lay himself as low as possible, consistently with his being in the number of Divinely commissioned men, he calls himself less than the least; and is obliged to make a new word, by strangely forming a comparative degree, not from the positive, which would have been a regular grammatical procedure, but from the superlative. The adjective ελαχυς signifies little, ελασσων or ελαττων, less, and ελαχιστος, least. On this latter, which is the superlative of ελαχυς, little, St. Paul forms his comparative, ελαχιστοτερος, less than the least, a word of which it would be vain to attempt a better translation than that given in our own version. It most strongly marks the unparalleled humility of the apostle; and the amazing condescension of God, in favoring him, who had been before a persecutor and blasphemer, with the knowledge of this glorious scheme of human redemption, and the power to preach it so successfully among the Gentiles.
The unsearchable riches of Christ - The word ανεξιχνιαστος, from α, privative, and εξιχνιαζω, to trace out, from ιχνος, a step, is exceedingly well chosen here: it refers to the footsteps of God, the plans he had formed, the dispensations which he had published, and the innumerable providences which he had combined, to prepare, mature, and bring to full effect and view his gracious designs in the salvation of a ruined world, by the incarnation, passion, death, and resurrection of his Son. There were in these schemes and providences such riches - such an abundance, such a variety, as could not be comprehended even by the naturally vast, and, through the Divine inspiration, unparalleledly capacious mind of the apostle.
Yet he was to proclaim among the Gentiles these astonishing wonders and mysteries of grace; and as he proceeds in this great and glorious work, the Holy Spirit that dwelt in him opens to his mind more and more of those riches - leads him into those footsteps of the Almighty which could not be investigated by man nor angel, so that his preaching and epistles, taken all in their chronological order, will prove that his views brighten, and his discoveries become more numerous and more distinct in proportion as he advances. And had he lived, preached, and written to the present day, he had not exhausted the subject, nor fully declared to the Gentiles the unsearchable riches of Christ - the endless depths of wisdom and knowledge treasured up in him, and the infinity of saving acts and saving power displayed by him.
Albert Barnes: Notes on the Bible - 1834
3:8: Unto me, who am less than the least of all saints - This is one of the class of expressions unique to Paul. The ordinary terms of language do not express the idea which he wishes to convey, and a word is therefore coined to convey an idea more emphatically; compare the notes at Co2 4:17. The word used here - ἐλαχιστότερος elachistoteros - does not occur elsewhere in the New Testament. It is a comparative made from the superlative. Similar expressions are found, however, in later Greek writers; see Bloomfield and Rosenmuller for examples. The word means here, "who am incomparably the least of all the saints; or who am not worthy to be reckoned among the saints." It is expressive of the deep sense which he had of the sinfulness of his past life; of his guilt in persecuting the church and the Saviour; and perhaps of his sense of his low attainments in piety; see the notes at Co1 15:9. Paul never could forget the guilt of his former life; never forget the time when he was engaged in persecuting the church of God.
The unsearchable riches of Christ - On the word "riches," as used by Paul, see the notes at Eph 1:7. The word rendered "unsearchable," ἀνεξιχνίαστον anexichniaston, occurs but once elsewhere in the New Testament Rom 11:33, where it is rendered "past finding out;" see the notes at that verse. It means that which cannot be "traced out," or explored; which is inscrutable, or incomprehensible. The meaning here is, that there was a "sufficiency" in Christ which could not be traced out or explored. It was wholly incomprehensible. The fullness of the riches in him could not be appreciated. There is no more emphatic expression in the New Testament than this. It shows that the heart of the apostle was full of admiration of the sufficiency and glory that was in the Saviour; that he wanted words to express it; and that he considered it the highest honor to be permitted to tell the world that there were such riches in the Redeemer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: who am: Pro 30:2, Pro 30:3; Rom 12:10; Co1 15:9; Phi 2:3; Ti1 1:13, Ti1 1:15; Pe1 5:5, Pe1 5:6
is this: Ch1 17:16, Ch1 29:14, Ch1 29:15; Act 5:41; Rom 15:15-17
I: Eph 3:2; Gal 1:16, Gal 2:8; Ti1 2:7; Ti2 1:11
unsearchable: Eph 3:16, Eph 3:19, Eph 1:7, Eph 1:8, Eph 2:7; Psa 31:19; Joh 1:16; Rom 11:33; Co1 1:30, Co1 2:9; Phi 4:19; Col 1:27, Col 2:1-3; Rev 3:18
John Gill
3:8 Unto me who am less than the least of all saints,.... This is an instance of the great humility of the apostle, and indeed the greatest saints are generally speaking, the most humble souls, as Abraham, Jacob, Moses, David, and others; these have the meanest thoughts of themselves, and the best of others; they rejoice in the grace of God manifested to others; they are willing to receive instruction, nay admonition, from the meanest believer; they have the least opinion of their own works, and are the greatest admirers of the grace of God; and do most contentedly submit to the sovereign will of God: the reasons of their great humility are, because they have the largest discoveries of the love and grace of God and Christ, which are of a soul humbling nature; they are the most sensible of their own sinfulness, vileness, and unworthiness, which keeps them low in their own sight; they are commonly the most afflicted with Satan's temptations, which are suffered to attend them, lest they should be exalted above measure; they are the most fruitful souls, and boughs laden with fruit hang lowest; and they are the most conformable to Christ, who is meek and lowly. The phrase seems to be Jewish: there was one R. Jose "the little", who was so called, it is said, because he was , "the least of saints" (l): but the apostle uses a still more diminutive word, and calls himself less than the least of them; and adds,
is this grace given; that is, the gift of grace, as before, the ministerial gift:
that I should preach among the Gentiles the unsearchable riches of Christ; the riches of Christ, as God, lie in the perfections of his nature, in the works of his hands, in his empire and dominion over all, and in the revenues of glory, which result from thence; and these riches are underived and incommunicable, and are ineffable, yea inconceivable: his riches, as Mediator, lie in the persons of the elect, in the grace that is laid up in him for them, called the riches of grace, and in the inheritance he is possessed of for them, called the riches of glory; and these rich things are communicable, as well as solid, satisfying, and lasting; and they are unsearchable to the natural man, and cannot be fully investigated by believers themselves; they will be telling over to all eternity: and they will appear unsearchable, when it is considered what they have procured, and what blessings have been dispensed according to them; what a large family Christ has maintained by them, and how richly and fully he has provided for them, and to what honour and grandeur he raises them all. Now it was great grace to intrust the apostle with such a ministry, to put such treasure into an earthen vessel; it was great grace that qualified him for it; and it was great grace in particular to the Gentiles, that he should be appointed to publish these among them; and so the apostle esteemed it, and himself unworthy of such honour.
(l) T. Hieros. Bava Kama, fol. 3, 4. Misna Sota, c. 9. sect. 15. Juchasin, fol. 79. 2.
John Wesley
3:8 Unto me, who am less than the least of all saints, is this grace given - Here are the noblest strains of eloquence to paint the exceeding low opinion the apostle had of himself, and the fulness of unfathomable blessings which are treasured up in Christ.
Robert Jamieson, A. R. Fausset and David Brown
3:8 am--Not merely was I in times past, but I still am the least worthy of so high an office (compare Ti1 1:15, end).
least of all saints--not merely "of all apostles" (1Cor 15:9-10).
is--Greek, "has been given."
among--omitted in the oldest manuscripts Translate, "to announce to the Gentiles the glad tidings of the unsearchable (Job 5:9) riches," namely, of Christ's grace (Eph 1:7; Eph 2:7). Rom 11:33, "unsearchable" as a mine inexhaustible, whose treasures can never be fully explored (Eph 3:18-19).
3:93:9: եւ լուսաւո՛ր առնել զամենեսին, թէ զի՞նչ է տնտեսութիւն խորհրդոյն, որ ծածկեա՛լ էր յամենայն յաւիտեանց՝ առ Աստուծոյ որ զամենայն ինչ արար[4329]։ [4329] Ոմանք. Եթէ զինչ է... խորհրդոցն Քրիստոսի... յաւիտեանցն առ Աստուծոյ։
9 եւ բոլորին լուսաւորելու, որպէսզի գիտենան, թէ ի՛նչ է այն խորհրդի տնտեսութիւնը, որ ծածկուած էր ի յաւիտենից Աստծու մօտ, որ ստեղծեց ամէն ինչ,
9 Եւ ամէնքը լուսաւորելու, որպէս զի գիտնան թէ ի՛նչ է այն խորհուրդին տնօրէնութիւնը՝ որ յաւիտեանս ծածկուած էր Աստուծոյ քով, որ ամէն բան ստեղծեց*.
եւ լուսաւոր առնել զամենեսին, թէ զինչ է տնտեսութիւն խորհրդոյն որ ծածկեալ էր յամենայն յաւիտեանց առ Աստուծոյ որ զամենայն ինչ արար[13]:

3:9: եւ լուսաւո՛ր առնել զամենեսին, թէ զի՞նչ է տնտեսութիւն խորհրդոյն, որ ծածկեա՛լ էր յամենայն յաւիտեանց՝ առ Աստուծոյ որ զամենայն ինչ արար[4329]։
[4329] Ոմանք. Եթէ զինչ է... խորհրդոցն Քրիստոսի... յաւիտեանցն առ Աստուծոյ։
9 եւ բոլորին լուսաւորելու, որպէսզի գիտենան, թէ ի՛նչ է այն խորհրդի տնտեսութիւնը, որ ծածկուած էր ի յաւիտենից Աստծու մօտ, որ ստեղծեց ամէն ինչ,
9 Եւ ամէնքը լուսաւորելու, որպէս զի գիտնան թէ ի՛նչ է այն խորհուրդին տնօրէնութիւնը՝ որ յաւիտեանս ծածկուած էր Աստուծոյ քով, որ ամէն բան ստեղծեց*.
zohrab-1805▾ eastern-1994▾ western am▾
3:99: и открыть всем, в чем состоит домостроительство тайны, сокрывавшейся от вечности в Боге, создавшем все Иисусом Христом,
3:9  καὶ φωτίσαι [πάντας] τίς ἡ οἰκονομία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων ἐν τῶ θεῶ τῶ τὰ πάντα κτίσαντι,
3:9. καὶ (and) φωτίσαι (to-have-lighted-to) τίς (what-one) ἡ (the-one) οἰκονομία (a-house-parceleeing-unto) τοῦ (of-the-one) μυστηρίου (of-a-flexerlet) τοῦ (of-the-one) ἀποκεκρυμμένου (of-having-had-come-to-be-concealed-off) ἀπὸ (off) τῶν (of-the-ones) αἰώνων (of-ages) ἐν (in) τῷ (unto-the-one) θεῷ (unto-a-Deity) τῷ (unto-the-one) τὰ (to-the-ones) πάντα ( to-all ) κτίσαντι, (unto-having-created-to,"
3:9. et inluminare omnes quae sit dispensatio sacramenti absconditi a saeculis in Deo qui omnia creavitAnd to enlighten all men, that they may see what is the dispensation of the mystery which hath been hidden from eternity in God who created all things:
9. and to make all men see what is the dispensation of the mystery which from all ages hath been hid in God who created all things;
And to make all [men] see what [is] the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:

9: и открыть всем, в чем состоит домостроительство тайны, сокрывавшейся от вечности в Боге, создавшем все Иисусом Христом,
3:9  καὶ φωτίσαι [πάντας] τίς ἡ οἰκονομία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων ἐν τῶ θεῶ τῶ τὰ πάντα κτίσαντι,
3:9. et inluminare omnes quae sit dispensatio sacramenti absconditi a saeculis in Deo qui omnia creavit
And to enlighten all men, that they may see what is the dispensation of the mystery which hath been hidden from eternity in God who created all things:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:9: And to make all men see - Και φωτισαι παντας· And to illuminate all; to give information both to Jews and Gentiles; to afford them a sufficiency of light, so that they might be able distinctly to discern the great objects exhibited in this Gospel.
What is the fellowship of the mystery - The word κοινωνια, which we properly translate fellowship, was used among the Greeks to signify their religious communities; here it may intimate the association of Jews and Gentiles in one Church or body, and their agreement in that glorious mystery which was now so fully opened relative to the salvation of both. But instead of κοινωνια, fellowship, οικονομια, dispensation or economy, is the reading of ABCDEFG, and more than fifty others; both the Syriac, Coptic, Ethiopic, Armenian, Slavonian, Vulgate and Itala, with the chief of the Greek fathers. Some of the best printed editions of the Greek text have the same reading, and that in our common text has very little authority to support it. Dispensation or economy is far more congenial to the scope of the apostle's declaration in this place; he wished to show them the economy of that mystery of bringing Jews and Gentiles to salvation by faith in Christ Jesus, which God from the beginning of the world had kept hidden in his own infinite mind, and did not think proper to reveal even when he projected the creation of the world, which had respect to the economy of human redemption. And although the world was made by Jesus Christ, the great Redeemer, yet at that period this revelation of the power of God, the design of saving men, whose fall infinite wisdom had foreseen, was not then revealed. This reading Griesbach has received into the text.
Who created all things by Jesus Christ - Some very judicious critics are of opinion that this does not refer to the material creation; and that we should understand the whole as referring to the formation of all God's dispensations of grace, mercy, and truth, which have been planned, managed, and executed by Christ, from the foundation of the world to the present time. But the words δια Ιησου Χριστου, by Jesus Christ, are wanting in ABCD*FG, and several others; also in the Syriac, Arabic of Erpen, Coptic, Ethiopic, Vulgate, and Itala; as also in several of the fathers. Griesbach has thrown the words out of the text; and Professor White says, "certissime delenda," they are indisputably spurious. The text, therefore, should be read: which from the beginning of the world had been hidden in God who created all things. No inferiority of Christ can be argued from a clause of whose spuriousness there is the strongest evidence.
Albert Barnes: Notes on the Bible - 1834
3:9: And to make all men see - In order that the whole human family might see the glory of God in the plan of salvation. Hitherto the Revelation of his character and plans had been confined to the Jews. Now it was his design that all the race should be made acquainted with it.
What is the fellowship of the mystery - Instead of "fellowship" here - κοινωνία koinō nia - most mss. and versions read οἰκονομία oikonomia - "dispensation;" see Mill. This reading is adopted by Griesbach, Tittman, Rosenmuller, Koppe, and is regarded by most critics as being the genuine reading. The mistake might easily have been made by a transcriber. The meaning then would be, "to enlighten all in respect to rite dispensation of this mystery;" that is, to cause all to understand the manner in which this great truth of the plan of salvation is communicated to people. If the word "fellowship" is to be retained, it means that this doctrine, or secret counsel of God, was now "common" to all believers. It was not to be confined to any class or rank of people. Locke renders it," and to make all people perceive how this mystery comes now to be communicated to the world." Dr. Whately (Errors of Romanism, chapter ii. section 1) renders it, the common participation of the mystery;" that is, of truths formerly unknown, and which could not be known by man's unaided powers, but which were now laid open by the gracious dispensation of Divine Providence; no longer concealed, or confined to a few, but to be partaken of by all.
The allusion, according to him, is to the mysteries of the ancient pagan religions; and he supposes that the apostle designs to contrast those "mysteries" with Christianity. In those "mysteries" there was a distinction between the initiated and uninitiated. There was a Revelation to some of the worshippers, of certain holy secrets from which others were excluded. There were in some of the mysteries, as the Elensinian, "great and lesser" doctrines in which different persons were initiated. In strong contrast with these, the "great mystery" in Christianity was made known to all. It was concealed from none and there was no distinction made among those who were initiated. No truths which God had Rev_ealed were held back from any part, but there was a common participation by all. Christianity has no hidden truths for a part only of its friends; it has no "reserved" doctrines; it has no truths to be entrusted only to a sacred priesthood. Its doctrines are to be published to the wide world, and every follower of Christ is to be a partaker of all the benefits of the truths which Christ has Rev_ealed. It is difficult to determine which is the true reading, and it is not very important. The general sense is, that Paul felt himself called into the ministry in order that all people might understand now that salvation was free for all - a truth that had been concealed for ages. Bearing this great truth, he felt that he had a message of incalculable value to mankind, and he was desirous to go and proclaim it to the wide world. On the word "mystery," see the notes on Eph 1:9.
Hath been hid in God - With God. It has been concealed in his bosom. The plan was formed, but it had not before been made known.
Who created all things - This is plain enough; but it is not quite so plain why the declaration is introduced in this place. Locke and Rosenmuller suppose that it refers to the new creation, and that the sense is, that God frames and manages this new creation wholly by Jesus Christ. But the expression contains a truth of larger import, and naturally conveys the idea that all things were made by God, and that this was only a part of his great and universal agency. The meaning is, that God formed all things, and that this purpose of extending salvation to the world was a part of his great plan, and was under his control.
By Jesus Christ - As this stands in our common Greek text, as well as in our English version, there is a striking resemblance between the passage and that in Col 1:15-16. But the phrase is missing in the Vulgate, the Syriac, the Coptic, and in several of the ancient mss. Mill remarks that it was probably inserted here by some transcriber from the parallel passage in Col 1:16; and it is rejected as an interpolation by Griesbach. It is not "very" material whether it be retained in this place or not, as the same sentiment is elsewhere abundantly taught; see Joh 1:3; Col 1:16; Heb 1:2. If it is to be retained, the sentiment is that the Son of God - the second person of the Trinity - was the great and immediate agent in the creation of the universe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: to: Mat 10:27, Mat 28:19; Mar 16:15, Mar 16:16; Luk 24:47; Rom 16:26; Col 1:23; Ti2 4:17; Rev 14:6
fellowship: Eph 3:3-5, Eph 1:9, Eph 1:10; Ti1 3:16
beginning: Eph 1:4; Mat 13:35, Mat 25:34; Act 15:18; Rom 16:25; Co1 2:7; Th2 2:13; Ti2 1:9; Tit 1:2; Pe1 1:20; Rev 13:8, Rev 17:8
hid: Col 1:26, Col 3:3
created: Psa 33:6; Isa 44:24; Joh 1:1-3, Joh 5:17, Joh 5:19, Joh 10:30; Col 1:16, Col 1:17; Heb 1:2, Heb 1:3, Heb 3:3, Heb 3:4
John Gill
3:9 And to make all men see what is the fellowship of the mystery,.... Or "the dispensation of the mystery" as the Complutensian, and several copies, and the Vulgate Latin and Syriac versions, read. The mystery is the Gospel; the fellowship of it is the communication of grace by it, a participation of the truths and doctrines of it, communion with Father, Son, and Spirit, which the Gospel calls and leads unto, and that equal concern and interest which both Jews and Gentiles have in the privileges of it. Now men are naturally in the dark about these things, and the ministry of the word is the means of enlightening them, and is indeed the grand design of it; and the ministers of the Gospel do instrumentally enlighten persons, though it is God only that does it efficiently; and for this, gifts of grace were bestowed upon the apostle, even for the enlightening of all men, not every individual person in the world, but some of all sorts, particularly Gentiles, as well as Jews. The word rendered "all men", is left out in the Alexandrian copy.
Which from the beginning of the world hath been hid in God; in the heart of God, in his counsel and covenant; which shows the original and source of the Gospel, and expresses the richness and valuableness of it, as well as its safety and secrecy: here it was hid in some measure from the elect angels, and from Old Testament saints, and altogether from natural men, and especially from the Gentiles, whose times of ignorance God winked at, or overlooked: and this was kept so from ages past, from the beginning of time, till now, and was laid up in the breast of God from all eternity; for it was ordained before the world for the glory, of his people. What the apostle says of the Gospel, the Jews say of the law, that it was hid and treasured up two thousand years before the world was created (m); yea, they say (n), that many ages before the creation of the world it was written and left, , "in the bosom of God": and he is here described, as he
who created all things by Jesus Christ; not as an instrument, but as a co-efficient cause: and this is to be understood, not of the new creation, but of the old, and of all things in it; for without Christ, was not anything made that is made. The phrase, "by Jesus Christ", is left out in the Alexandrian and Claromontane copies, and in the Vulgate Latin, Syriac, and Ethiopic versions.
(m) Zohar in Exod. fol. 20. 4. & in Numb. fol. 66. 3. Targ. Jon. & Jeras. in Gen. iii. 24. (n) Abot R. Nathan, c. 31. T. Bab. Sabbat, fol. 88. 2.
John Wesley
3:9 What is the fellowship of the mystery - What those mysterious blessings are whereof all believers jointly partake. Which was, in a great measure, hidden from eternity by God, who, to make way for the free exercise of his love, created all things - This is the foundation of all his dispensations.
Robert Jamieson, A. R. Fausset and David Brown
3:9 to make all men see--Greek, "to enlighten all" (Eph 1:18; Ps 18:28; Heb 6:4). "All" (compare Col 1:28).
fellowship--The oldest manuscripts read, "economy," or "dispensation" (compare Col 1:25-26; and see on Eph 1:10, above). "To make all see how it hath seemed good to God at this time to dispense (through me and others, His stewards) what heretofore was a mystery." ELLICOTT explains it, "the arrangement," or "regulation" of the mystery (the union of Jews and Gentiles in Christ) which was now to be humbly traced and acknowledged in the fact of its having secretly existed in the counsel of God, and now having been revealed to the heavenly powers by means of the Church.
from the beginning of the world--Greek, "from (the beginning of) the ages." Compare Eph 1:4; Rom 16:25; 1Cor 2:7. The "ages" are the vast successive periods of time, marked by successive stages of creation and orders of beings.
in God--"hidden in" His counsels (Eph 1:9).
created all things by Jesus Christ--God's creation of the world and all things therein is the foundation of the rest of the "economy," which is freely dispensed according to the universal power of God [BENGEL]. AS God created "the whole range of things" (so the Greek), physical and spiritual alike, He must have an absolute right to adjust all things as He will. Hence, we may see His right to keep the mystery of world-wide salvation in Christ "hidden in Himself," till his own good time for revealing it. The oldest manuscripts omit "by Jesus Christ."
3:103:10: Զի յայտնեսցի՛ արդ իշխանութեա՛նց եւ պետութեանց՝ որ յերկինս են, ՚ի ձեռն եկեղեցւոյ՝ բազմապատի՛կ իմաստութիւնն Աստուծոյ[4330]. [4330] Ոմանք. Իշխանութեանցն եւ պե՛՛... իմաստութիւնն Քրիստոսի։
10 որպէսզի եկեղեցու միջոցով յայտնի լինի այժմ երկնային իշխանութիւններին եւ պետութիւններին Աստծու բազմապատիկ իմաստութիւնը,
10 Որպէս զի հիմա Աստուծոյ բազմատեսակ իմաստութիւնը եկեղեցիին ձեռքով յայտնի ըլլայ երկինքը եղող իշխանութիւններուն ու պետութիւններուն,
զի յայտնեսցի արդ իշխանութեանց եւ պետութեանց որ յերկինս են` ի ձեռն եկեղեցւոյ բազմապատիկ իմաստութիւնն Աստուծոյ:

3:10: Զի յայտնեսցի՛ արդ իշխանութեա՛նց եւ պետութեանց՝ որ յերկինս են, ՚ի ձեռն եկեղեցւոյ՝ բազմապատի՛կ իմաստութիւնն Աստուծոյ[4330].
[4330] Ոմանք. Իշխանութեանցն եւ պե՛՛... իմաստութիւնն Քրիստոսի։
10 որպէսզի եկեղեցու միջոցով յայտնի լինի այժմ երկնային իշխանութիւններին եւ պետութիւններին Աստծու բազմապատիկ իմաստութիւնը,
10 Որպէս զի հիմա Աստուծոյ բազմատեսակ իմաստութիւնը եկեղեցիին ձեռքով յայտնի ըլլայ երկինքը եղող իշխանութիւններուն ու պետութիւններուն,
zohrab-1805▾ eastern-1994▾ western am▾
3:1010: дабы ныне соделалась известною через Церковь начальствам и властям на небесах многоразличная премудрость Божия,
3:10  ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ θεοῦ,
3:10. ἵνα (so) γνωρισθῇ (it-might-have-been-acquainted-to) νῦν (now) ταῖς (unto-the-ones) ἀρχαῖς (firstings) καὶ (and) ταῖς (unto-the-ones) ἐξουσίαις (unto-beings-out-unto) ἐν (in) τοῖς (unto-the-ones) ἐπουρανίοις ( unto-upon-sky-belonged ) διὰ (through) τῆς (of-the-one) ἐκκλησίας (of-a-calling-out-unto) ἡ (the-one) πολυποίκιλος (much-varied) σοφία (a-wisdoming-unto) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"
3:10. ut innotescat principibus et potestatibus in caelestibus per ecclesiam multiformis sapientia DeiThat the manifold wisdom of God may be made known to the principalities and powers in heavenly places through the church,
10. to the intent that now unto the principalities and the powers in the heavenly might be made known through the church the manifold wisdom of God,
To the intent that now unto the principalities and powers in heavenly [places] might be known by the church the manifold wisdom of God:

10: дабы ныне соделалась известною через Церковь начальствам и властям на небесах многоразличная премудрость Божия,
3:10  ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ θεοῦ,
3:10. ut innotescat principibus et potestatibus in caelestibus per ecclesiam multiformis sapientia Dei
That the manifold wisdom of God may be made known to the principalities and powers in heavenly places through the church,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-12: Дабы ныне соделалась известною... Это выражение зависит от глагола 9-го стиха: открыть. Целью просветительного служения Апостола является то, чтобы многоразличная, т. е. открывшаяся в различных видах и формах премудрость Божия явилась во всем своем величии для самых высших Ангельских чинов, которые доселе, как и ветхозаветные люди, не знали еще, что и язычники будут призваны в общение с Богом (ср. 1Пет. I:12). Премудрость Божия раскрывается Ангелам самым существованием Церкви Христовой (чрез Церковь), составившейся из Иудеев и язычников. Совершается это раскрытие для Ангелов тайны Божией по Божию предвечному определению, которое Бог привел в осуществление чрез Иисуса Христа. Ап. прибавляет, что вследствие великих заслуг Христовых и мы все имеем теперь доступ к Богу, приступаем к Нему без всякого страха как к своему Отцу. При этом, конечно, необходима вера во Христа.
Adam Clarke: Commentary on the Bible - 1831
3:10: That now unto the principalities and powers in heavenly places - Who are these principalities and powers? Some think evil angels are intended, because they are thus denominated, Eph 6:12. Others think good angels are meant; for as these heavenly beings are curious to investigate the wondrous economy of the Gospel, though they are not its immediate objects, see Pe1 1:12, it is quite consistent with the goodness of God to give them that satisfaction which they require. And in this discovery of the Gospel plan of salvation, which reconciles things in heaven and things on earth - both men and angels, these pure spirits are greatly interested, and their praises to the Divine Being rendered much more abundant. Others imagine the Jewish rulers and rabbins are intended, particularly those of them who were converted to Christianity, and who had now learned from the preaching of the Gospel what, as Jews, they could never have known. I have had several opportunities of showing that this sort of phraseology is frequent among the Jews, and indeed not seldom used in the New Testament. Dr. Macknight, whose mode of arguing against this opinion is not well chosen, supposes that "the different orders of angels in heaven are intended, whose knowledge of God's dispensations must be as gradual as the dispensations themselves; consequently their knowledge of the manifold wisdom of God must have been greatly increased by the constitution of the Christian Church." Of this there can be no doubt, whether the terms in the text refer to them or not.
By the Church - That is, by the Christians and by the wonderful things done in the Church; and by the apostles, who were its pastors.
The manifold wisdom of God - Ἡ πολυποικιλος σοφια· That multifarious and greatly diversified wisdom of God; laying great and infinite plans, and accomplishing them by endless means, through the whole lapse of ages; making every occurrence subservient to the purposes of his infinite mercy and goodness. God's gracious design to save a lost world by Jesus Christ, could not be defeated by any cunning skill or malice of man or devils: whatever hinderances are thrown in the way, his wisdom and power can remove; and his infinite wisdom can never want ways or means to effect its gracious designs.
Albert Barnes: Notes on the Bible - 1834
3:10: To the intent - Greek, "that" Ἵνα Hina. The sense is, that it was with this design, or that this was the purpose for which all things were made. One grand purpose in the creation of the universe was, that the wisdom of God might be clearly shown by the church. It was not enough to evince it by the formation of the sun, the stars, the earth, the seas, the mountains, the floods. It was not enough to show it by the creation of intelligent beings, the formation of immortal minds on earth, and the various ranks of the angelic world. There were views of the divine character which could be obtained only in connection with the redemption of the world. Hence the universe was created, and man was made upon the earth, not merely to illustrate the divine perfections in the work of creation, but in a still more illustrious manner in the work of redemption. And hence the deep interest which the angelic hosts have ever evinced in the salvation of man.
That now - the word "now" - νυν nun - is missing in the Vulgate, Syriac, and Arabic; and is omitted by many of the fathers; see Koppe. If it is to be retained, it means that this display is to be made under the gospel. "Now, since the Messiah is come; now, under the Christian dispensation, this Revelation is to be made to distant worlds."
Unto the principalities and powers - To the angelic hosts - the intelligent beings that surround the throne of God; see the notes at Eph 1:21.
By the church - By the incarnation of the Redeemer to save it; by I the mercy shown to it; by the wise arrangement made to recover his people from the fall; and by all the graces and beauties which that redeemed church will evince on earth and in heaven.
The manifold wisdom of God - Literally, "much-variegated." It means the "greatly-diversified wisdom." It does not mean merely that there was "great" wisdom, but that the wisdom shown was diversified and varied; like changing, Variegated colors. There was a "beautiful and well-ordered variety of dispensations" toward that church, all of which tended to evince the wisdom of God. It is like a landscape, or a panoramic view passing before the mind, with a great variety of phases and aspects, all tending to excite admiration. In the redemption of the church, there is not merely one form or one phase of wisdom. It is wisdom, ever-varying, ever-beautiful. There was wisdom manifested when the plan was formed; wisdom in the selection of the Redeemer; wisdom in the incarnation; wisdom in the atonement; wisdom in the means of renewing the heart, and sanctifying the soul; wisdom in the various dispensations by which the church is sanctified, guided, and brought to glory. The wisdom thus shown is like the ever-varying beauty of changing clouds, when the sun is reflected on them at evening. Each aspect is full of beauty. One bright; cloud differs in appearance from others; yet all tend to fill the mind with elevated views of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: intent: Exo 25:17-22; Psa 103:20, Psa 148:1, Psa 148:2; Isa 6:2-4; Eze 3:12; Pe1 1:12; Rev 5:9-14
principalities: Eph 1:21; Rom 8:38; Col 1:16; Pe1 3:22
in: Eph 1:3
manifold: Eph 1:8; Psa 104:24; Mat 11:25-27; Rom 11:33; Co1 1:24, Co1 2:7; Ti1 3:16; Rev 5:12
Geneva 1599
3:10 (2) To the intent that now unto the principalities and powers in heavenly [places] might be known by the church the (c) manifold wisdom of God,
(2) The unsuspected calling of the Gentiles was as it were a mirror to the heavenly angels, in which they might behold the marvellous wisdom of God.
(c) God always had only one way to save men by: but it had various shapes and forms.
John Gill
3:10 To the intent that now unto the principalities and powers in heavenly places,.... By whom are meant, not civil magistrates, much less evil angels, but the good angels, the angels in heaven; See Gill on Eph 1:21.
might be known by the church the manifold wisdom of God; not the perfection of wisdom, nor Jesus Christ the wisdom of God, nor the holy Scriptures; but the Gospel, which is the pure produce of the wisdom of God; which is gloriously displayed in the several doctrines of it; as in election, in choosing men in Christ for the security of their persons, in founding it not upon their works, but his own grace, for the security of his purpose, and in pitching on such persons as he has, for the magnifying of his grace: and in redemption, which is seen in the person of the Redeemer, who is both God and man; and in the manner in which it is effected, being both for the glory of God's grace and mercy, and for the honour of his justice and holiness; and wherein Satan is mortified, sin is condemned, and the sinner saved: and in justification, whereby sinful men become just with God: God is just, and yet the justifier of him that believes; the ungodly is justified, and yet not justified in his ungodliness, but from it: and in the pardon of sin, in which iniquity is forgiven, and yet vengeance is taken on men's inventions; it is an act of mercy, and yet of justice; it is by price, and yet of free grace; and the like may be observed of all other doctrines of the Gospel. And it may be called "manifold", because of its various doctrines and promises and because of the various instances of wisdom in them, and the various persons to whom it is made known, and the various times in which it is displayed: and now under the Gospel this is more clearly known, or made known to the angels by the church of God, through the ministry of the word in it, on which angels attend, being desirous to look more diligently into the mysteries of it; and by the displays of the wisdom and grace of God unto his church and people.
John Wesley
3:10 That the manifold wisdom of God might be made known by the church - By what is done in the church, which is the theatre of the divine wisdom.
Robert Jamieson, A. R. Fausset and David Brown
3:10 The design of God in giving Paul grace to proclaim to the Gentiles the mystery of salvation heretofore hidden.
now--first: opposed to "hidden from the beginning of the world" (Eph 3:5).
unto the principalities and--Greek adds "the"
powers--unto the various orders of good angels primarily, as these dwell "in the heavenly places" in the highest sense; "known" to their adoring joy (Ti1 3:16; 1Pet 1:12). Secondarily, God's wisdom in redemption is made known to evil angels, who dwell "in heavenly places" in a lower sense, namely, the air (compare Eph 2:2 with Eph 6:12); "known" to their dismay (1Cor 15:24; Col 2:15).
might be known--Translate, "may be known."
by the church--"by means of," or "through the Church," which is the "theater" for the display of God's manifold wisdom (Lk 15:10; 1Cor 4:9): "a spectacle (Greek, 'theater') to angels." Hence, angels are but our "fellow servants" (Rev_ 19:10).
manifold wisdom--though essentially one, as Christ is one, yet varying the economy in respect to places, times, and persons (Is 55:8-9; Heb 1:1). Compare 1Pet 4:10, "stewards of the manifold grace of God." Man cannot understand aright its single acts till he can survey them as a connected whole (1Cor 13:12). The call of the Church is no haphazard remedy, or afterthought, but part of the eternal scheme, which, amidst manifold varieties of dispensation, is one in its end.
3:113:11: ըստ յառաջադրութեան յաւիտեանցն՝ զոր արար ՚ի ձեռն Տեառն մերոյ Յիսուսի Քրիստոսի.
11 նրա յաւիտենական նախասահմանութեան համաձայն, որ նա իրագործեց Տէր Յիսուս Քրիստոսի միջոցով:
11 Իր յաւիտենական նախասահմանութեանը համեմատ, որ ըրաւ մեր Տէրոջը Քրիստոս Յիսուսին ձեռքով.
Ըստ յառաջադրութեան յաւիտեանցն զոր արար ի ձեռն Տեառն մերոյ Յիսուսի Քրիստոսի:

3:11: ըստ յառաջադրութեան յաւիտեանցն՝ զոր արար ՚ի ձեռն Տեառն մերոյ Յիսուսի Քրիստոսի.
11 նրա յաւիտենական նախասահմանութեան համաձայն, որ նա իրագործեց Տէր Յիսուս Քրիստոսի միջոցով:
11 Իր յաւիտենական նախասահմանութեանը համեմատ, որ ըրաւ մեր Տէրոջը Քրիստոս Յիսուսին ձեռքով.
zohrab-1805▾ eastern-1994▾ western am▾
3:1111: по предвечному определению, которое Он исполнил во Христе Иисусе, Господе нашем,
3:11  κατὰ πρόθεσιν τῶν αἰώνων ἣν ἐποίησεν ἐν τῶ χριστῶ ἰησοῦ τῶ κυρίῳ ἡμῶν,
3:11. κατὰ (down) πρόθεσιν (to-a-placing-before) τῶν (of-the-ones) αἰώνων (of-ages) ἣν (to-which) ἐποίησεν (it-did-unto) ἐν (in) τῷ (unto-the-one) χριστῷ (unto-Anointed) Ἰησοῦ (unto-an-Iesous) τῷ (unto-the-one) κυρίῳ (unto-Authority-belonged) ἡμῶν, (of-us,"
3:11. secundum praefinitionem saeculorum quam fecit in Christo Iesu Domino nostroAccording to the eternal purpose which he made in Christ Jesus our Lord:
11. according to the eternal purpose which he purposed in Christ Jesus our Lord:
According to the eternal purpose which he purposed in Christ Jesus our Lord:

11: по предвечному определению, которое Он исполнил во Христе Иисусе, Господе нашем,
3:11  κατὰ πρόθεσιν τῶν αἰώνων ἣν ἐποίησεν ἐν τῶ χριστῶ ἰησοῦ τῶ κυρίῳ ἡμῶν,
3:11. secundum praefinitionem saeculorum quam fecit in Christo Iesu Domino nostro
According to the eternal purpose which he made in Christ Jesus our Lord:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:11: According to the eternal purpose - Κατα προθεσιν των αιωνων· According to the purpose concerning the periods. This seems to refer to the complete round of the Jewish system, and to that of the Gospel. I have often observed, that though the proper grammatical meaning of the word is ever-during or endless duration, yet it is often applied to those systems, periods, governments, etc., which have a complete duration, taking in the whole of them, from their commencement to their termination, leaving nothing of their duration unembraced. So, here, God purposed that the Jewish dispensation should commence at such a time, and terminate at such a time; that the Gospel dispensation should commence when the Jewish ended, and terminate only with life itself; and that the results of both should be endless. This is probably what is meant by the above phrase.
Which he purposed in Christ Jesus - Ἡν εποιησεν· Which he made or constituted in or for Christ Jesus. The manifestation of Christ, and the glory which should follow, were the grand objects which God kept in view in all his dispensations.
Albert Barnes: Notes on the Bible - 1834
3:11: According to the eternal purpose - see the note, Eph 1:4. Literally, "the purpose of ages," or of eternity. Locke, Chandler, and Whitby render this, "according to that disposition or arrangement of the ages which he made in Jesus Christ, or through him." The object of such an interpretation seems to be to avoid the doctrine that God had a purpose or plan in the salvation of people, and hence such expositors suppose it refers to the arrangement of the "ages" of the world by which the plan of redemption was introduced. On the word rendered here as "purpose" - προθέσις prothesis - see the notes at Rom 8:28; compare Eph 1:11. It is rendered "showbread" - the bread of setting before," Mat 12:4; Mar 2:26; Luk 6:4; Heb 9:2; "purpose," Act 11:23; Act 27:13; Rom 8:28; Rom 9:11; Eph 1:11; Eph 3:11; Ti2 1:9; Ti2 3:10. It does not occur elsewhere in the New Testament. In most of these cases it refers to the "purpose or intention" of God; in not a single case does it mean "arrangement or disposition" in any sense like that of making an arrangement of "ages" or periods of the world; and the interpretation proposed by Whitby, Locke, Clarke, and others, is wholly at variance with the settled use of the word.
The word rendered "eternal" - αἰώνων aiō nō n - may mean "ages;" but it also most usually means eternity; see Eph 3:9. Here it may mean "the purpose of ages;" i. e., the purpose formed in past ages; but the word is most commonly used in the New Testament in the sense of "ever, and foRev_er;" compare the following places, where it is so rendered in our common version, and beyond a doubt correctly; Mat 6:13; Mat 21:19; Mar 3:29; Mar 11:14; Luk 1:33, Luk 1:55; Joh 4:14; Joh 6:51, Joh 6:58; Joh 8:35; Joh 14:16; Rom 1:25; Rom 9:5; Rom 11:36; Rom 16:27; Co2 9:9; Co2 11:31; Gal 1:5. The fair meaning of the passage here is, that God had formed a plan which was "eternal" in reference to the salvation of people; that that plan had reference to the Lord Jesus; and that it was now executed by the gospel. It is impossible to get away from the idea that God has a "plan." It is too often affirmed in the Scriptures, and is too consonant with out' reason to be disputed. It is as "undesirable" as it is impossible to escape from that idea. Who could respect or honor an intelligent being that had no plan, no purpose, no intention, and that did all things by caprice and hap-hazard? If God has any plan, it must he eternal. He has no new schemes; he has no intentions which he did not always have.
Which he purposed - Literally, "which he made."
In Christ Jesus - With reference to him; or which were to be executed through him. The eternal plan had respect to him, and was to be executed by his coming and work.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:11: Eph 1:4, Eph 1:9, Eph 1:11; Isa 14:24-27, Isa 46:10, Isa 46:11; Jer 51:29; Rom 8:28-30, Rom 9:11; Ti2 1:9
Geneva 1599
3:11 According to the (d) eternal purpose which he purposed in Christ Jesus our Lord:
(d) Which was before all things.
John Gill
3:11 According to the eternal purpose,.... The whole of salvation, in which is displayed the great wisdom of God, is according to a purpose of his; the scheme of it is fixed in the council of peace; the thing itself is effected in pursuance of it; Christ, the Redeemer, was set forth in it; his incarnation, the time of his coming into the world, his sufferings and death, with all their circumstances, were decreed by God; and the persons for whom Christ became incarnate, suffered, and died, were appointed unto salvation by him; and the application of it to them is according to his purpose; the time when, the place where, and the means whereby souls are converted, are all settled in the decrees of God; the Gospel itself, the preaching of it by such and such persons, its use to make men see the mysteries of grace, and the fellowship of them, and to make known these things to the angels of heaven, are all according to a divine purpose: and this purpose is eternal, or was in the mind of God from all eternity; for no new will can arise in him; no purpose, resolution, or decree can be made by him in time, which was not in his breast from everlasting; and his purpose concerning the salvation of men must be eternal, since a council of peace was held, a covenant of peace was made, a promise of life was given, persons were fixed upon to be saved, a Saviour was appointed for them, and grace, and the blessings of it were put into his hands before the world began.
Which he purposed in Christ Jesus our Lord; the constitution of it was in him; God was in Christ contriving the scheme of salvation; eye was upon him, his thoughts centred in him, in him are all his promises, and blessings of grace designed and provided for his people; and the execution of this purpose is by him; though some refer this clause to the church in Eph 3:10 which he has made in Christ, or by Christ, has built upon him, and united to him; and others, to the manifold wisdom of God displayed in Christ, who is the wisdom of God, and in whom all the treasures of wisdom and knowledge are hid.
Robert Jamieson, A. R. Fausset and David Brown
3:11 which he purposed--Greek, "made." ELLICOTT translates, "wrought."
3:123:12: որով ունիմք զհամարձակութիւն եւ զնուաճութիւն յուսով ՚ի ձե՛ռն հաւատոց նորա.
12 Մենք էլ համարձակութիւն եւ արտօնութիւն ունենք մերձենալու Աստծուն այն վստահութեամբ, որ ունենք Յիսուս Քրիստոսին հաւատալով:
12 Որով մենք ալ համարձակութիւն ու մօտենալու արտօնութիւն ունինք վստահութեամբ՝ իրեն հաւատալով։
որով ունիմք զհամարձակութիւն եւ զնուաճութիւն յուսով ի ձեռն հաւատոց նորա:

3:12: որով ունիմք զհամարձակութիւն եւ զնուաճութիւն յուսով ՚ի ձե՛ռն հաւատոց նորա.
12 Մենք էլ համարձակութիւն եւ արտօնութիւն ունենք մերձենալու Աստծուն այն վստահութեամբ, որ ունենք Յիսուս Քրիստոսին հաւատալով:
12 Որով մենք ալ համարձակութիւն ու մօտենալու արտօնութիւն ունինք վստահութեամբ՝ իրեն հաւատալով։
zohrab-1805▾ eastern-1994▾ western am▾
3:1212: в Котором мы имеем дерзновение и надежный доступ через веру в Него.
3:12  ἐν ᾧ ἔχομεν τὴν παρρησίαν καὶ προσαγωγὴν ἐν πεποιθήσει διὰ τῆς πίστεως αὐτοῦ.
3:12. ἐν (in) ᾧ (unto-which) ἔχομεν (we-hold) τὴν (to-the-one) παρρησίαν (to-an-all-uttering-unto) καὶ (and) προσαγωγὴν (to-a-leading-toward) ἐν (in) πεποιθήσει (unto-a-conducing) διὰ (through) τῆς (of-the-one) πίστεως (of-a-trust) αὐτοῦ. (of-it)
3:12. in quo habemus fiduciam et accessum in confidentia per fidem eiusIn whom we have boldness and access with confidence by the faith of him.
12. in whom we have boldness and access in confidence through our faith in him.
In whom we have boldness and access with confidence by the faith of him:

12: в Котором мы имеем дерзновение и надежный доступ через веру в Него.
3:12  ἐν ᾧ ἔχομεν τὴν παρρησίαν καὶ προσαγωγὴν ἐν πεποιθήσει διὰ τῆς πίστεως αὐτοῦ.
3:12. in quo habemus fiduciam et accessum in confidentia per fidem eius
In whom we have boldness and access with confidence by the faith of him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:12: In whom we have boldness - By whom we, Gentiles, have την παρῥησιαν, this liberty of speech; so that we may say any thing by prayer and supplication, and την προσαγωγην, this introduction, into the Divine presence by faith in Christ. It is only in his name we can pray to God, and it is only by him that we can come to God; none can give us an introduction but Christ Jesus, and it is only for his sake that God will either hear or save us. It is on the ground of such scriptures as these that we conclude all our prayers in the name, and for the sake, of Jesus Christ our Lord.
Albert Barnes: Notes on the Bible - 1834
3:12: We have boldness - The word used here - παῤῥησίαν parrē sian - means, properly, boldness of speaking; Co2 7:4; Joh 7:26; Act 4:13, Act 4:29, Act 4:31. Here it seems to mean "freedom of utterance;" and the idea is, that we may come to God now in prayer with confidence through the Lord Jesus; see Heb 4:16.
And access - see notes Eph 2:18.
By the faith of him - By faith in him. The sense is, that we may now come confidently and boldly to the throne of grace for mercy in the name of the Redeemer. Boldness is not rashness; and faith is not presumption; but we may come without hesitating, and with an assurance that our prayers will be heard.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:12: Eph 2:18; Joh 14:6; Rom 5:2; Heb 4:14-16, Heb 10:19-22
John Gill
3:12 In whom we have boldness and access,.... Into the holy of holies, to the throne of grace there, and to God the Father, as seated on it: Christ is the way of access; union to him gives right of access; through his mediation his people have audience of God, and acceptance with him, both of person and service: and this access is with boldness; which denotes liberty of coming, granted by God, and a liberty in their own souls to speak out their minds plainly and freely; and an holy courage and intrepidity of soul, being free from servile fear, or a spirit of bondage; which is owing to the heart being sprinkled from an evil conscience, to an act of faith, on the person, blood, and righteousness of Christ, and to a view of God, as a God of peace, grace and mercy: and this access may be had
with confidence by the faith of him; with confidence of interest in the everlasting love of God; of relation to him, as a covenant God and Father; of his power, faithfulness, and willingness to fulfil his promises; of his hearing and answering prayer; of the fulness of Christ, the prevalence of his mediation, and of the acceptance of persons and performances through him; and of the work of grace being carried on till the day of Christ; and of entrance at last into the heavenly glory: and this access is not local but spiritual; it is by faith, and so is peculiar to believers; and the confidence with which it may be had, arises from its being by the faith of Christ; not that faith which Christ himself had, and exercised as man, but that of which he is both the object and author; or that by which souls believe in him for acceptance, for righteousness, for pardon, for every supply of grace, and for eternal life and happiness.
John Wesley
3:12 By whom we have free access - Such as those petitioners have, who are introduced to the royal presence by some distinguished favourite. And boldness - Unrestrained liberty of speech, such as children use in addressing an indulgent father, when, without fear of offending, they disclose all their wants, and make known all their requests.
Robert Jamieson, A. R. Fausset and David Brown
3:12 Translate, "our boldness and our access (Eph 2:18) in confidence through our faith in Him." ALFORD quotes as an instance, Rom 8:38, &c. "THE access" (Greek) implies the formal introduction into the presence of a monarch.
3:133:13: վասն որոյ աղաչեմ մի՛ ձանձրանալ ՚ի նեղութեա՛նս մերում, որ վասն ձե՛ր է. որ է փա՛ռք մեր[4331]։[4331] Ոմանք. Որ է փառք ձեր։
13 Ուստի աղաչում եմ, որ չընկճուէք ձեզ համար մեր[87], կրած նեղութիւնների պատճառով, նեղութիւններ, որ մեր[88], փառքն են:[88] Յունարէնը մեր բառի փոխարէն ունի իմ: ">[87], կրած նեղութիւնների պատճառով, նեղութիւններ, որ մեր
13 Ուստի կ’աղաչեմ որ չձանձրանաք իմ նեղութիւններուս պատճառաւ, որոնք ձեզի համար են եւ որոնք ձեր փառքն են։
Վասն որոյ աղաչեմ, մի՛ ձանձրանալ ի նեղութեանս [14]մերում որ վասն ձեր է, որ է փառք [15]մեր:

3:13: վասն որոյ աղաչեմ մի՛ ձանձրանալ ՚ի նեղութեա՛նս մերում, որ վասն ձե՛ր է. որ է փա՛ռք մեր[4331]։
[4331] Ոմանք. Որ է փառք ձեր։
13 Ուստի աղաչում եմ, որ չընկճուէք ձեզ համար մեր[87], կրած նեղութիւնների պատճառով, նեղութիւններ, որ մեր[88], փառքն են:
[88] Յունարէնը մեր բառի փոխարէն ունի իմ: ">[87], կրած նեղութիւնների պատճառով, նեղութիւններ, որ մեր
13 Ուստի կ’աղաչեմ որ չձանձրանաք իմ նեղութիւններուս պատճառաւ, որոնք ձեզի համար են եւ որոնք ձեր փառքն են։
zohrab-1805▾ eastern-1994▾ western am▾
3:1313: Посему прошу вас не унывать при моих ради вас скорбях, которые суть ваша слава.
3:13  διὸ αἰτοῦμαι μὴ ἐγκακεῖν ἐν ταῖς θλίψεσίν μου ὑπὲρ ὑμῶν, ἥτις ἐστὶν δόξα ὑμῶν.
3:13. Διὸ (Through-which) αἰτοῦμαι ( I-appeal-unto ) μὴ (lest) ἐνκακεῖν (to-disrupt-in-unto) ἐν (in) ταῖς (unto-the-ones) θλίψεσίν (unto-pressings) μου (of-me) ὑπὲρ (over) ὑμῶν, (of-ye,"ἥτις (which-a-one) ἐστὶν (it-be) δόξα (a-recognition) ὑμῶν. (of-ye)
3:13. propter quod peto ne deficiatis in tribulationibus meis pro vobis quae est gloria vestraWherefore I pray you not to faint at my tribulations for you, which is your glory.
13. Wherefore I ask that ye faint not at my tribulations for you, which are your glory.
Wherefore I desire that ye faint not at my tribulations for you, which is your glory:

13: Посему прошу вас не унывать при моих ради вас скорбях, которые суть ваша слава.
3:13  διὸ αἰτοῦμαι μὴ ἐγκακεῖν ἐν ταῖς θλίψεσίν μου ὑπὲρ ὑμῶν, ἥτις ἐστὶν δόξα ὑμῶν.
3:13. propter quod peto ne deficiatis in tribulationibus meis pro vobis quae est gloria vestra
Wherefore I pray you not to faint at my tribulations for you, which is your glory.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Посему, т. е. в виду всего вышесказанного о величии христианства и в частности о великой тайне призвания язычников. - Прошу не унывать... Не скорбеть должны Ефесяне, слыша о страданиях Ап. Павла в Риме, а гордиться тем, что из-за них Ап. пошел на эти страдания. Последние говорят о том, что Ап. вполне убежден в истине своей проповеди, с какою он обращался к язычникам. Если бы он не имел уверенности в том, что язычники действительно имеют право и возможность войти в царство Христово, то он не стал бы им это возвещать, навлекая этим на себя преследования своих врагов.
Adam Clarke: Commentary on the Bible - 1831
3:13: I desire that ye faint not - In those primitive times, when there was much persecution, people were in continual danger of falling away from the faith who were not well grounded in it. This the apostle deprecates, and advances a strong reason why they should be firm: "I suffer my present imprisonment on account of demonstrating your privileges, of which the Jews are envious: I bear my afflictions patiently, knowing that what I have advanced is of God, and thus I give ample proof of the sincerity of my own conviction. The sufferings, therefore, of your apostles are honorable to you and to your cause; and far from being any cause why you should faint, or draw back like cowards, in the day of distress, they should be an additional argument to induce you to persevere."
Albert Barnes: Notes on the Bible - 1834
3:13: Wherefore I desire that ye faint not - The connection here is this. Paul was then a prisoner at Rome. He had been made such in consequence of his efforts to diffuse the Christian religion among the Gentiles; see the notes at Eph 3:1. His zeal in this cause, and the opinions which he held on this subject, had roused the wrath of the Jews, and led to all the calamities which he was now suffering. Of that the Ephesians. he supposes, were aware. It was natural that they should be distressed at his sufferings, for all his privations were endured on their account. But here he tells them not to be troubled and disheartened. He was indeed suffering; but he was reconciled to it, and they should be also, since it was promoting their welfare. The word rendered "faint" - ἐκκακέω egkakeō - means literally, to turn out "a coward," or to lose one's courage; then to be fainthearted, etc.; notes, Co2 4:1. It is rendered "faint" in Luk 18:1; Co2 4:1, Co2 4:16; Eph 3:13, and "weary" in Gal 6:9; Th2 3:13. It does not elsewhere occur. It is rendered here by Locke "dismayed." Koppe supposes it means that they should not suppose that the Christian religion was vain and false because he was suffering so much from his countrymen on account of it. But it rather means that they might be in danger of being discouraged by the fact that "he" was enduring so much. They might become disheartened in their attachment to a system of religion which exposed its friends to such calamities. Paul tells them that this ought not to follow. They were to be profited by all his sufferings, and they should, therefore, hold fast to a religion which was attended with so many benefits to them - though he should suffer.
Which is your glory - Which tends to your honor and welfare. You have occasion to rejoice that you have a friend who is willing thus to suffer for you; you have occasion to rejoice in all the benefits which will result to you from, his trials in your behalf.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:13: ye: Deu 20:3; Isa 40:30, Isa 40:31; Zep 3:16; Act 14:22; Gal 6:9; Th2 3:13; Heb 12:3-5
at: Eph 3:1; Co2 1:6; Phi 1:12-14; Col 1:24; Th1 3:2-4
John Gill
3:13 Wherefore I desire that ye faint not at my tribulations for you,.... The apostle was a man attended with many tribulations, and great afflictions, which he did not suffer as an evildoer, either from God or men; wherefore he was not ashamed of them, but gloried in them; yea, he took pleasure in them, having much of the presence of God in them; they did not come to him unawares, he always expected them, and was helped to look to the glory which should follow them, the view of which greatly supported him under them; and these tribulations were endured for the sake of the elect, for Christ's body's sake; the church, and among others, for the Ephesians, for the sake of preaching the Gospel among them, and for the confirmation of their faith in it; and yet they were a stumbling to them, they were ready to faint at them; but he desires they would not, since they were on account of the Gospel, which he had such a distinct knowledge of, and so clear a call to; and since they were for their sakes, and since he and they had such nearness of access to God by the faith of Christ, with so much boldness and confidence; and seeing also they turned to their account: which is your glory; meaning either that it was matter of glorying to them, and what they might boast of, that the apostle's afflictions were not for any crime that was found in him, but for preaching the Gospel to them, and that it was an honour to suffer in such a cause; or that their perseverance and constancy in the doctrines of the Gospel, notwithstanding the scandal of the cross, would be an honour to them.
John Wesley
3:13 The not fainting is your glory.
Robert Jamieson, A. R. Fausset and David Brown
3:13 "I entreat you not to be dispirited."
for you--in your behalf.
which is--rather, "which are your glory," namely, inasmuch as showing that God loved you so much, as both to give His Son for you, and to permit His apostles to suffer "tribulations" for you [CHRYSOSTOM] in preaching the Gospel to the Gentiles. See on Eph 3:1, "prisoner for you Gentiles." My tribulations are your spiritual "glory," as your faith is furthered thereby (1Cor 4:10).
3:143:14: Վասն այսորիկ դնեմ ծունր առ Հայր Տեառն մերոյ Յիսուսի Քրիստոսի[4332]. [4332] Ոմանք. Վասն այնորիկ դնեմ։
14 Ահա թէ ինչու ծնկի եմ գալիս մեր Տէր Յիսուս Քրիստոսի[89], Հօր առաջ,[89] ∆ Լաւագոյն յուն. բն. չունեն մեր Տէր Յիսուս Քրիստոսի բառերը:
14 Ասոր համար ծունկի վրայ գալով մեր Տէր Յիսուս Քրիստոսին Հօրը առջեւ,
Վասն այսորիկ դնեմ ծունր առ Հայր Տեառն մերոյ Յիսուսի Քրիստոսի:

3:14: Վասն այսորիկ դնեմ ծունր առ Հայր Տեառն մերոյ Յիսուսի Քրիստոսի[4332].
[4332] Ոմանք. Վասն այնորիկ դնեմ։
14 Ահա թէ ինչու ծնկի եմ գալիս մեր Տէր Յիսուս Քրիստոսի[89], Հօր առաջ,
[89] ∆ Լաւագոյն յուն. բն. չունեն մեր Տէր Յիսուս Քրիստոսի բառերը:
14 Ասոր համար ծունկի վրայ գալով մեր Տէր Յիսուս Քրիստոսին Հօրը առջեւ,
zohrab-1805▾ eastern-1994▾ western am▾
3:1414: Для сего преклоняю колени мои пред Отцем Господа нашего Иисуса Христа,
3:14  τούτου χάριν κάμπτω τὰ γόνατά μου πρὸς τὸν πατέρα,
3:14. Τούτου (Of-the-one-this) χάριν (to-a-granting) κάμπτω (I-bend) τὰ (to-the-ones) γόνατά (to-knees) μου (of-me) πρὸς (toward) τὸν (to-the-one) πατέρα, (to-a-Father,"
3:14. huius rei gratia flecto genua mea ad Patrem Domini nostri Iesu ChristiFor this cause I bow my knees to the Father of our Lord Jesus Christ,
14. For this cause I bow my knees unto the Father,
For this cause I bow my knees unto the Father of our Lord Jesus Christ:

14: Для сего преклоняю колени мои пред Отцем Господа нашего Иисуса Христа,
3:14  τούτου χάριν κάμπτω τὰ γόνατά μου πρὸς τὸν πατέρα,
3:14. huius rei gratia flecto genua mea ad Patrem Domini nostri Iesu Christi
For this cause I bow my knees to the Father of our Lord Jesus Christ,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-21: Здесь содержится молитва Апостола о верующих Ефесянах, в которой Ап. сначала говорит о том, кому он молится (14-15: ст. ), потом излагает самое прошение свое об Ефесянах, чтобы они укрепились в вере и усовершились в познании христианском (16-20) и, наконец, воссылает славословие Богу (21).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostle's Prayer.A. D. 61.
14 For this cause I bow my knees unto the Father of our Lord Jesus Christ, 15 Of whom the whole family in heaven and earth is named, 16 That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; 17 That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, 18 May be able to comprehend with all saints what is the breadth, and length, and depth, and height; 19 And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God. 20 Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, 21 Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen.

We now come to the second part of this chapter, which contains Paul's devout and affectionate prayer to God for his beloved Ephesians.--For this cause. This may be referred either to the immediately foregoing verse, That you faint not, &c., or, rather, the apostle is here resuming what he began at the first verse, from which he digressed in those which are interposed. Observe,

I. To whom he prays--to God, as the Father of our Lord Jesus Christ, of which see ch. i. 3.

II. His outward posture in prayer, which was humble and reverent: I bow my knees. Note, When we draw nigh to God, we should reverence him in our hearts, and express our reverence in the most suitable and becoming behaviour and gesture. Here, having mentioned Christ, he cannot pass without an honourable encomium of his love, v. 15. The universal church has a dependence upon the Lord Jesus Christ: Of whom the whole family in heaven and earth is named. The Jews were wont to boast of Abraham as their father, but now Jews and Gentiles are both denominated from Christ (so some); while others understand it of the saints in heaven, who wear the crown of glory, and of saints on earth who are going on in the work of grace here. Both the one and the other make but one family, one household; and from him they are named CHRISTIANS, as they really are such, acknowledging their dependence upon, and their relation to, Christ.

III. What the apostle asks of God for these his friends--spiritual blessings, which are the best blessings, and the most earnestly to be sought and prayed for by every one of us, both for ourselves and for our friends. 1. Spiritual strength for the work and duty to which they were called, and in which they were employed: That he would grant you, according to the riches of his grace, to be strengthened, &c. The inner man is the heart or soul. To be strengthened with might is to be mightily strengthened, much more than they were at present; to be endued with a high degree of grace, and spiritual abilities for discharging duty, resisting temptations, enduring persecutions, &c. And the apostle prays that this may be according to the riches of his glory, or according to his glorious riches--answerable to that great abundance of grace, mercy, and power, which resides in God, and is his glory: and this by his Spirit, who is the immediate worker of grace in the souls of God's people. Observe from these things, That strength from the Spirit of God in the inner man is the best and most desirable strength, strength in the soul, the strength of faith and other graces, strength to serve God and to do our duty, and to persevere in our Christian course with vigour and with cheerfulness. And let us further observe that as the work of grace is first begun so it is continued and carried on, by the blessed Spirit of God. 2. The indwelling of Christ in their hearts, v. 17. Christ is said to dwell in his people, as he is always present with them by his gracious influences and operations. Observe, It is a desirable thing to have Christ dwell in our hearts; and if the law of Christ be written there, and the love of Christ be shed abroad there, then Christ dwells there. Christ is an inhabitant in the soul of every good Christian. Where his spirit dwells, there he swells; and he dwells in the heart by faith, by means of the continual exercise of faith upon him. Faith opens the door of the soul, to receive Christ; faith admits him, and submits to him. By faith we are united to Christ, and have an interest in him. 3. The fixing of pious and devout affections in the soul: That you being rooted and grounded in love, stedfastly fixed in your love to God, the Father of our Lord Jesus Christ, and to all the saints, the beloved of our Lord Jesus Christ. Many have some love to God and to his servants, but it is a flash, like the crackling of thorns under a pot, it makes a great noise, but is gone presently. We should earnestly desire that good affections may be fixed in us, that we may be rooted and grounded in love. Some understand it of their being settled and established in the sense of God's love to them, which would inspire them with greater ardours of holy love to him, and to one another. And how very desirable is it to have a settled fixed sense of the love of God and Christ to our souls, so as to be able to say with the apostle at all times, He has loved me! Now the best way to attain this is to be careful that we maintain a constant love to God in our souls; this will be the evidence of the love of God to us. We love him, because he first loved us. In order to this he prays, 4. For their experimental acquaintance with the love of Jesus Christ. The more intimate acquaintance we have with Christ's love to us, the more our love will be drawn out to him, and to those who are his, for his sake: That you may be able to comprehend with all saints, &c. (v. 18, 19); that is, more clearly to understand, and firmly to believe, the wonderful love of Christ to his, which the saints do understand and believe in some measure, and shall understand more hereafter. Christians should not aim to comprehend above all saints; but be content that God deals with them as he uses to do with those who love and fear his name: we should desire to comprehend with all saints, to have so much knowledge as the saints are allowed to have in this world. We should be ambitious of coming up with the first three; but not of going beyond what is the measure of the stature of other saints. It is observable how magnificently the apostle speaks of the love of Christ. The dimensions of redeeming love are admirable: The breadth, and length, and depth, and height. By enumerating these dimensions, the apostle designs to signify the exceeding greatness of the love of Christ, the unsearchable riches of his love, which is higher than heaven, deeper than hell, longer than the earth, and broader than the sea, Job xi. 8, 9. Some describe the particulars thus: By the breadth of it we may understand the extent of it to all ages, nations, and ranks of men; by the length of it, its continuance from everlasting to everlasting; by the depth of it, its stooping to the lowest condition, with a design to relieve and save those who have sunk into the depths of sin and misery; by its height, its entitling and raising us up to the heavenly happiness and glory. We should desire to comprehend this love: it is the character of all the saints that they do so; for they all have a complacency and a confidence in the love of Christ: And to know the love of Christ which passeth knowledge, v. 19. If it passeth knowledge, how can we know it? We must pray and endeavour to know something, and should still covet and strive to know more and more of it, though, after the best endeavours, none can fully comprehend it: in its full extent it surpasses knowledge. Though the love of Christ may be better perceived and known by Christians than it generally is, yet it cannot be fully understood on this side heaven. 5. He prays that they may be filled with all the fulness of God. It is a high expression: we should not dare to use it if we did not find it in the scriptures. It is like those other expressions, of being partakers of a divine nature, and of being perfect as our Father in heaven is perfect. We are not to understand it of his fulness as God in himself, but of his fulness as a God in covenant with us, as a God to his people: such a fulness as God is ready to bestow, who is willing to fill them all to the utmost of their capacity, and that with all those gifts and graces which he sees they need. Those who receive grace for grace from Christ's fulness may be said to be filled with the fulness of God, according to their capacity, all which is in order to their arriving at the highest degree of the knowledge and enjoyment of God, and an entire conformity to him.

The apostle closes the chapter with a doxology, v. 20, 21. It is proper to conclude our prayers with praises. Our blessed Saviour has taught us to do so. Take notice how he describes God, and how he ascribes glory to him. He describes him as a God that is able to do exceedingly abundantly above all that we ask or think. There is an inexhaustible fulness of grace and mercy in God, which the prayers of all the saints can never draw dry. Whatever we may ask, or think to ask, still God is still able to do more, abundantly more, exceedingly abundantly more. Open thy mouth ever so wide, still he hath wherewithal to fill it. Note, In our applications to God we should encourage our faith by a consideration of his all-sufficiency and almighty power. According to the power which worketh in us. As if he had said, We have already had a proof of this power of God, in what he hath wrought in us and done for us, having quickened us by his grace, and converted us to himself. The power that still worketh for the saints is according to that power that hath wrought in them. Wherever God gives of his fulness he gives to experience his power. Having thus described God, he ascribes glory to him. When we come to ask for grace from God, we ought to give glory to God. Unto him be glory in the church by Christ Jesus. In ascribing glory to God, we ascribe all excellences and perfections to him, glory being the effulgency and result of them all. Observe, The seat of God's praises is in the church. That little rent of praise which God receives from this world is from the church, a sacred society constituted for the glory of God, every particular member of which, both Jew and Gentile, concurs in this work of praising God. The Mediator of these praises is Jesus Christ. All God's gifts come from his to us through the hand of Christ; and all our praises pass from us to him through the same hand. And God should and will be praised thus throughout all ages, world without end; for he will ever have a church to praise him, and he will ever have his tribute of praise from his church. Amen. So be it; and so it will certainly be.
Adam Clarke: Commentary on the Bible - 1831
3:14: For this cause I bow my knees - That you may not faint, but persevere, I frequently pray to God, who is our God and the Father of our Lord Jesus. Some very ancient and excellent MSS. and versions omit the words του Κυριου ἡμων Ιησου Χριστου, of our Lord Jesus Christ. And in them the passage reads: I bow my knees unto the Father. The apostle prays to God the Father, that they may not faint; and he bows his knees in this praying. What can any man think of himself, who, in his addresses to God, can either sit on his seat or stand in the presence of the Maker and Judge of all men? Would they sit while addressing any person of ordinary respectability? If they did so they would be reckoned very rude indeed. Would they sit in the presence of the king of their own land? They would not be permitted so to do. Is God then to be treated with less respect than a fellow mortal? Paul kneeled in praying, Act 20:36; Act 21:5. Stephen kneeled when he was stoned, Act 7:60. And Peter kneeled when he raised Tabitha, Act 9:40.
Many parts of this prayer bear a strict resemblance to that offered up by Solomon, Ch2 6:1, etc., when dedicating the temple: He kneeled down upon his knees before all the congregation of Israel, and spread forth his hands towards heaven; Ch2 6:13. The apostle was now dedicating the Christian Church, that then was and that ever should be, to God; and praying for those blessings which should ever rest on and distinguish it; and he kneels down after the example of Solomon, and invokes him to whom the first temple was dedicated, and who had made it a type of the Gospel Church.
Albert Barnes: Notes on the Bible - 1834
3:14: For this cause - Some suppose that this is a resumption of what he had commenced saying in Eph 3:1, but which had been interrupted by a long parenthesis. So Bloomfield explains it. But it seems to me more probable that he refers to what immediately precedes. "Wherefore, that the great work may be carried on, and that the purposes of these my sufferings may be answered in your benefit and glory, I bow my knees to God, and pray to him."
I bow my knees - I pray. The usual, and the proper posture of prayer is to kneel; Compare Ch2 6:13; Dan 6:10; Luk 22:21; Act 7:60; Act 9:40; Act 20:26; Act 21:5. It is a posture which indicates Rev_erence, and should, therefore, be assumed when we come before God. It has been an unhappy thing that the custom of kneeling in public worship has ever been departed from in the Christian churches.
Unto the Father of our Lord Jesus Christ - To whom, undoubtedly, prayer should ordinarily be addressed. But this does not make it improper to address the Lord Jesus in prayer; see the notes; 7:59-60 on Act 1:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:14: I: Eph 1:16-19; Kg1 8:54, Kg1 19:18; Ch2 6:13; Ezr 9:5; Psa 95:6; Isa 45:23; Dan 6:10; Luk 22:41; Act 7:60, Act 9:40, Act 20:36, Act 21:5
the Father: Eph 1:3
Geneva 1599
3:14 (3) For this cause I bow my knees unto the Father of our Lord Jesus Christ,
(3) He teaches by his own example that the efficacy of the doctrine depends upon the grace of God, and therefore we ought to join prayers with the preaching and hearing of the word. And these are needful not only to those who are youngsters in religion, but even to the oldest also, that as they grow up more and more by faith in Christ, and are confirmed with all spiritual gifts, they may be grounded and rooted in the knowledge of that immeasurable love, with which God the Father has loved us in Christ. And this is because the whole family, of which a part is already received into heaven, and part is yet here on earth, depends upon that adoption of the heavenly Father, in his only Son.
John Gill
3:14 For this cause I bow my knees unto the Father,.... That is, pray unto him for the perseverance of the saints; for nothing is more desirable to the ministers of Christ than that; which is the pure gift of God, and is what he has promised, and therefore should be prayed to for it; for what God has designed and promised to his people, he will be sought to; and the apostle's view might be also to stir up these saints to pray for themselves: the gesture he used in prayer was bowing the knees; a man is not tied to any particular gesture or posture in prayer, the main thing is the heart; mere postures and gestures are insignificant things with God; though where the mind is affected, the body will be moved; and this gesture may be expressive of reverence, humility, and submission in prayer: the object he prayed unto is the Father; that is, as follows,
of our Lord Jesus; though these words are wanting in the Alexandrian copy, and Ethiopic version, yet are rightly retained in others; for God is the Father of Christ, not by creation, nor adoption, but by generation, being the only begotten of the Father; and as such he is rightly prayed to, since not only Christ prayed to him as such; but he is the Father of his people in and through Christ; and there is no other way of coming to him but by Christ; and all spiritual blessings come though Christ, and from God, as the Father of Christ.
Robert Jamieson, A. R. Fausset and David Brown
3:14 For this cause--Resuming the thread of Eph 3:1, "For this cause." Because ye have such a standing in God's Church [ALFORD].
bow my knees--the proper attitude in humble prayer. Posture affects the mind, and is not therefore unimportant. See Paul's practice (Acts 20:36); and that of the Lord Himself on earth (Lk 22:41).
unto the Father--The oldest manuscripts omit "of our Lord Jesus Christ." But Vulgate and some very old authorities retain them: Eph 3:15, "From whom," in either case, refers to "the Father" (Patera), as "family" (patria, akin in sound and etymology) plainly refers to Him. Still the foundation of all sonship is in Jesus Christ.
3:153:15: ուստի ամենայն նահապետութիւն յերկինս եւ յերկրի անուանի.
15 որից իր անունն է ստանում ամէն ազգատոհմ երկնքում եւ երկրի վրայ,
15 Ուրկէ ամէն ազգատոհմ երկնքի մէջ ու երկրի վրայ անուն կ’առնէ,
ուստի ամենայն նահապետութիւն յերկինս եւ յերկրի անուանի:

3:15: ուստի ամենայն նահապետութիւն յերկինս եւ յերկրի անուանի.
15 որից իր անունն է ստանում ամէն ազգատոհմ երկնքում եւ երկրի վրայ,
15 Ուրկէ ամէն ազգատոհմ երկնքի մէջ ու երկրի վրայ անուն կ’առնէ,
zohrab-1805▾ eastern-1994▾ western am▾
3:1515: от Которого именуется всякое отечество на небесах и на земле,
3:15  ἐξ οὖ πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται,
3:15. ἐξ (out) οὗ (of-which) πᾶσα (all) πατριὰ (a-fathering-unto) ἐν (in) οὐρανοῖς (unto-skies) καὶ (and) ἐπὶ (upon) γῆς (of-a-soil) ὀνομάζεται, (it-be-named-to,"
3:15. ex quo omnis paternitas in caelis et in terra nominaturOf whom all paternity in heaven and earth is named:
15. from whom every family in heaven and on earth is named,
Of whom the whole family in heaven and earth is named:

15: от Которого именуется всякое отечество на небесах и на земле,
3:15  ἐξ οὖ πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται,
3:15. ex quo omnis paternitas in caelis et in terra nominatur
Of whom all paternity in heaven and earth is named:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: От Которого именуется всякое отечество. . От Бога сотворены все отечества или иначе роды (pariai) существ как небесных, так и земных. - Именовать - в отношении к Богу иногда означает "творить" (ср. Пс CXLVI:4; Ис XL:26).
Adam Clarke: Commentary on the Bible - 1831
3:15: Of whom the whole family - Believers in the Lord Jesus Christ on earth, the spirits of just men made perfect in a separate state, and all the holy angels in heaven, make but one family, of which God is the Father and Head. St. Paul does not say, of whom the families, as if each order formed a distinct household; but he says family, because they are all one, and of one. And all this family is named - derives its origin and being, from God, as children derive their name from him who is the father of the family: holy persons in heaven and earth derive their being and their holiness from God, and therefore his name is called upon them. Christ gives the name of Christians to all the real members of his Church upon earth; and to all the spirits of just men (saved since his advent, and through his blood) in heaven. They are all the sons and daughters of God Almighty.
Albert Barnes: Notes on the Bible - 1834
3:15: Of whom the whole family - This expression "of whom," may refer either to "the Father," or to the Lord Jesus. Commentators have been divided in opinion in regard to it. Bloomfield, Chandler, Erasmus, Koppe, and some others, refer it to the Father. Locke, Doddridge, Calvin, and some others, refer it to the Lord Jesus. This is the more natural interpretation. The whole "family of God," means all his children; and the idea is, that they all bear the same name, derived from the Redeemer; all are Christians. No matter where they are, in heaven or in earth; no matter from what nation they are converted, whether Jews or Gentiles, they all have one name, and one Redeemer, and all belong to one family; see Eph 4:4-6.
In heaven - Spirits of just people made perfect. It does not properly refer to angels, for he is not speaking of them but of the family of the redeemed. If the phrase "in heaven," could "ever" be taken to denote the Jews as contradistinguished from the Gentiles, I should think that this was one of the places. Many expositors have supposed that it is frequently so used in this Epistle, but I see no clear evidence of it, and no instance where it seems very probable, unless this should be one. And it is not necessary here, for it may mean "all" the redeemed, whether in heaven or earth, though the connection would seem rather to have suggested a reference to the Jews and the Gentiles. An expression similar to this occurs in Col 1:20. "To reconcile all things to himself, whether they be things in earth, or things in heaven." The passage before us is one that is commonly explained by a reference to Jewish opinions. The Jews were accustomed to call the angels in heaven God's "upper family," and his people on earth his "lower family." See the passages cited from the rabbinical writers in Wetstein.
Is named - This means substantially the same as is. They are all of one family. They all have one father, and are all of one community. The expression is taken from the custom in a family, where all bear the name of the "head" of the family; and the meaning is, that all in heaven and on earth are united under one head, and constitute one community. It does not mean that all are "called" by the same name, or that the name "Christian" is given to the angels, but that they all pertain to the same community, and constitute the same great and glorious brotherhood. Part are in heaven, near his throne; part in distant worlds; part are angels of light; part redeemed and happy spirits; part are in the church on earth; but they are all united as one family, and have one head and Father. This glorious family will yet be gathered together in heaven, and will encompass the throne of their common Father rejoicing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:15: the whole: Eph 1:10, Eph 1:21; Phi 2:9-11; Col 1:20; Rev 5:8-14, Rev 7:4-12
is: Isa 65:15; Jer 33:16; Act 11:26; Rev 2:17, Rev 3:12
Geneva 1599
3:15 Of whom the whole (e) family in heaven and earth is named,
(e) That entire people, who had but one household Father, and that is the Church which is adopted in Christ.
John Gill
3:15 Of whom the whole family in heaven and earth is named. This may refer either to God, the Father of Christ; who is the Father of the whole family in heaven and in earth; not only the Father of Christ, but the Father of spirits, of angelic spirits, as well as of the souls of men; and the Father of all the saints by adopting grace, whether above or below; they are all the household of God: or else to Jesus Christ, who is the everlasting Father, the Son over his own house, and the firstborn among many brethren: and this family consists either of elect angels and elect men, who are both under one head, Christ, and are in one family, only with this difference, the one are servants, the other sons; or else only of elect men, of saints in heaven and in earth, who all make up but one family; and that part of it, which is on earth, consists of persons of various sizes and growth, as fathers, young men, and children, though they are all the children of God, and partake of the same privileges: and this family is named of Christ; they are called Christians from him, and he is the master and governor of them; they have their laws, directions, and instructions from him; and he is the great provider for them, and the support of them; they have their food and clothing from him, as well as are called by his name. Frequent mention is made in the Jewish writings (o) of the family of the holy angels, and of the family above, and the family below, to which here may be some reference.
(o) Targ. in Cant. i. 15. T. Bab. Beracot, fol. 17. 1. Zohar in Exod. fol. 105. 4. Raziel, fol. 42. 1. & 45. 2. Caphtor, fol. 58. 2. Shaare Orn, fol. 14. 3.
John Wesley
3:15 Of whom - The Father. The whole family of angels in heaven, saints in paradise, and believers on earth is named. Being the "children of God," (a more honourable title than "children of Abraham,") and depending on him as the Father of the family.
Robert Jamieson, A. R. Fausset and David Brown
3:15 the whole family--ALFORD, MIDDLETON, and others translate, "every family": alluding to the several families in heaven and in earth supposed to exist [THEOPHYLACT, Æcumenius, in SUICER, 2.633], the apostle thus being supposed to imply that God, in His relation of Father to us His adopted children, is the great prototype of the paternal relation wherever found. But the idea that "the holy angels are bound up in spiritual families or compaternities," is nowhere else in Scripture referred to. And Acts 2:36, where the article is similarly omitted, and yet the translation is, "All the house of Israel," shows that in New Testament Greek the translation is justifiable, "all the family," or "the whole family": which accords with Scripture views, that angels and men, the saints militant and those with God, are one holy family joined under the one Father in Christ, the mediator between heaven and earth (Eph 1:10; Phil 2:10). Hence angels are termed our "brethren" (Rev_ 19:10), and "sons of God" by creation, as we are by adoption (Job 38:7). The Church is part of the grand family, or kingdom, which comprehends, besides men, the higher spiritual world, where the archetype, to the realization of which redeemed man is now tending, is already realized. This universal idea of the "kingdom" of God as one divine community, is presented to us in the Lord's Prayer. By sin men were estranged, not only from God, but from that higher spiritual world in which the kingdom of God is already realized. As Christ when He reconciled men to God, united them to one another in a divine community (joined to Himself, the one Head), breaking down the partition wall between Jew and Gentile (Eph 2:14), so also He joins them in communion with all those who have already attained that perfection in the kingdom of God, to which the Church on earth is aspiring (Col 1:20) [NEANDER].
is named--derives its origin and its name as sons of God. To be named, and to be, are one with God. To bear God's name is to belong to God as His own peculiar people (Num 6:27; Is 43:7; Is 44:5; Rom 9:25-26).
3:163:16: զի տացէ՛ ձեզ ըստ մեծութեան փառաց իւրոց, հաստատել զօրութեամբ ՚ի ձեռն Հոգւո՛յն իւրոյ, ՚ի ներքին մարդն[4333] [4333] Ոմանք. Հաստատեալ զօրութեամբ։
16 որպէսզի դուք, ըստ իր փառքի մեծութեան, իր Հոգու միջոցով զօրութեամբ ամրանաք ներքնապէս.
16 Կ’աղաչեմ որ տայ ձեզի իր փառքին ճոխութեանը չափովը որ Հոգիին զօրութիւնով հաստատուի ներսի մարդուն մէջ.
զի տացէ ձեզ ըստ մեծութեան փառաց իւրոց, հաստատել զօրութեամբ ի ձեռն Հոգւոյն իւրոյ ի ներքին մարդն:

3:16: զի տացէ՛ ձեզ ըստ մեծութեան փառաց իւրոց, հաստատել զօրութեամբ ՚ի ձեռն Հոգւո՛յն իւրոյ, ՚ի ներքին մարդն[4333]
[4333] Ոմանք. Հաստատեալ զօրութեամբ։
16 որպէսզի դուք, ըստ իր փառքի մեծութեան, իր Հոգու միջոցով զօրութեամբ ամրանաք ներքնապէս.
16 Կ’աղաչեմ որ տայ ձեզի իր փառքին ճոխութեանը չափովը որ Հոգիին զօրութիւնով հաստատուի ներսի մարդուն մէջ.
zohrab-1805▾ eastern-1994▾ western am▾
3:1616: да даст вам, по богатству славы Своей, крепко утвердиться Духом Его во внутреннем человеке,
3:16  ἵνα δῶ ὑμῖν κατὰ τὸ πλοῦτος τῆς δόξης αὐτοῦ δυνάμει κραταιωθῆναι διὰ τοῦ πνεύματος αὐτοῦ εἰς τὸν ἔσω ἄνθρωπον,
3:16. ἵνα (so) δῷ (it-might-have-had-given) ὑμῖν (unto-ye) κατὰ (down) τὸ (to-the-one) πλοῦτος (to-a-wealth) τῆς (of-the-one) δόξης (of-a-recognition) αὐτοῦ (of-it) δυνάμει (unto-an-ability) κραταιωθῆναι (to-have-been-en-secure-belonged) διὰ (through) τοῦ (of-the-one) πνεύματος (of-a-currenting-to) αὐτοῦ (of-it) εἰς (into) τὸν (to-the-one) ἔσω (into-unto-which) ἄνθρωπον, (to-a-mankind,"
3:16. ut det vobis secundum divitias gloriae suae virtute corroborari per Spiritum eius in interiore homineThat he would grant you, according to the riches of his glory, to be strengthened by his Spirit with might unto the inward man:
16. that he would grant you, according to the riches of his glory, that ye may be strengthened with power through his Spirit in the inward man;
That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man:

16: да даст вам, по богатству славы Своей, крепко утвердиться Духом Его во внутреннем человеке,
3:16  ἵνα δῶ ὑμῖν κατὰ τὸ πλοῦτος τῆς δόξης αὐτοῦ δυνάμει κραταιωθῆναι διὰ τοῦ πνεύματος αὐτοῦ εἰς τὸν ἔσω ἄνθρωπον,
3:16. ut det vobis secundum divitias gloriae suae virtute corroborari per Spiritum eius in interiore homine
That he would grant you, according to the riches of his glory, to be strengthened by his Spirit with might unto the inward man:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Крепко - лучше перевести: силою - конечно, Божией, (dunamei). - Во внутреннем человеке - см. Рим VII:22. Это тоже что ум, но не только как теоретическая способность, но и как совесть, нравственное чувство человека.
Adam Clarke: Commentary on the Bible - 1831
3:16: That he would grant you - This prayer of the apostle is one of the most grand and sublime in the whole oracles of God. The riches of the grace of the Gospel, and the extent to which the soul of man may be saved here below, are most emphatically pointed out here. Every word seems to have come immediately from heaven; laboring to convey ideas of infinite importance to mankind. No paraphrase can do it justice, and few commentators seem to have entered into its spirit; perhaps deterred by its unparalleled sublimity. I shall only attempt a few observations upon the terms, to show their force and meaning; and leave all the rest to that Spirit by which these most important words were dictated. In the mean time referring the reader to the discourse lately published on this prayer of the apostle, entitled, The Family of God and its Privileges.
That he would grant you - You can expect nothing from him but as a free gift through Christ Jesus; let this be a ruling sentiment of your hearts when you pray to God.
According to the riches of his glory - According to the measure of his own eternal fullness; God's infinite mercy and goodness being the measure according to which we are to be saved. In giving alms it is a maxim that every one should act according to his ability. It would be a disgrace to a king or a noble-man to give no more than a tradesman or a peasant. God acts up to the dignity of his infinite perfections; he gives according to the riches of his glory.
To be strengthened with might - Ye have many enemies, cunning and strong; many trials, too great for your natural strength; many temptations, which no human power is able successfully to resist; many duties to perform, which cannot be accomplished by the strength of man; therefore you need Divine strength; ye must have might; and ye must be strengthened every where, and every way fortified by that might; mightily and most effectually strengthened.
By his Spirit - By the sovereign energy of the Holy Ghost. This fountain of spiritual energy can alone supply the spiritual strength which is necessary for this spiritual work and conflict.
In the inner man - In the soul. Every man is a compound being; he has a body and a soul. The outward man is that alone which is seen and considered by men; the inward man is that which stands particularly in reference to God and eternity. The outward man is strengthened by earthly food, etc.; the inward man, by spiritual and heavenly influences. Knowledge, love, peace, and holiness, are the food of the inward man; or rather Jesus Christ, that bread of life which came down from heaven: he that eateth this bread shall live and be strengthened by it. The soul must be as truly fed and nourished by Divine food as the body by natural food.
Albert Barnes: Notes on the Bible - 1834
3:16: According to the riches of his glory - According to the glorious abundance of his mercy; see Phi 4:19. Out of those stores of rich grace which can never be exhausted. The word "riches," so often used by Paul, denotes "abundance," and the idea here is, that his grace was inexhaustible and ample for all their needs.
To be strengthened with might - To be powerfully strengthened. That is, to give you abundant strength to bear trials; to perform your duties; to glorify his name.
In the inner man - In the heart, the mind, the soul; see the notes on Rom 7:22. The "body" needs to be strengthened every day. In like manner the soul needs constant supplies of grace. Piety needs to be constantly invigorated, or it withers and decays. Every Christian needs grace given each day to enable him to bear trials, to resist temptation, to discharge his duty, to live a life of faith.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:16: according: Eph 3:8, Eph 1:7, Eph 1:18, Eph 2:7; Rom 9:23; Phi 4:19; Col 1:27
to be: Eph 6:10; Job 23:6; Psa 28:8, Psa 138:3; Isa 40:29-31, Isa 41:10; Zac 10:12; Mat 6:13; Co2 12:9; Phi 4:13; Col 1:11; Ti2 4:17; Heb 11:34
the inner: Jer 31:33; Rom 2:29, Rom 7:22; Co2 4:16; Pe1 3:4
Geneva 1599
3:16 That he would grant you, according to the (f) riches of his glory, to be strengthened with might by his Spirit in the (g) inner man;
(f) According to the greatness of his mercy.
(g) See (Rom 7:22).
John Gill
3:16 That he would grant you according to the riches of his glory,.... Or according to, and out of that rich, plenteous, and glorious fulness of grace and strength in Christ Jesus.
To be strengthened with might by his Spirit in the inner man; this is the petition which the apostle puts up on his bended knees to the Father of Christ, that he would strengthen these saints, that so they might not faint at the tribulations which either he or they endured. Believers in Christ need fresh supplies of strength to enable them to exercise grace, to perform duties, to resist Satan and his temptations, to oppose their corruptions, and to bear the cross, and undergo afflictions cheerfully, and to hold on and out to the end: this is a blessing that comes from God, and is a gift of his free grace; a "grant" from him who is the strength of the lives of his people, of their salvation, of their hearts, and of the work of grace in their hearts: the means whereby the saints are strengthened by God, is "his Spirit"; who strengthens them by leading them to the fulness of grace and strength in Christ, by shedding abroad the love of God in their hearts, by applying the promises of the Gospel to them, and by making the Gospel itself, and the ordinances of it, useful to them, causing them to go from strength to strength in them: the subject of this blessing is the "inner man", or the Spirit, or soul of man, which is the seat of grace; and this shows that this was spiritual strength which is here desired, which may be where there is much bodily weakness, and for which there should be the greatest concern; and that this strength is not naturally there, it must be given, or put into it. This last phrase,
in the inner man, is joined to the beginning of the next verse in the Arabic, Syriac, and Ethiopic versions, "in the inner man Christ may dwell", &c.
John Wesley
3:16 The riches of his glory - The immense fulness of his glorious wisdom, power, and mercy. The inner man - The soul.
Robert Jamieson, A. R. Fausset and David Brown
3:16 according to--that is in abundance consonant to the riches of His glory; not "according to" the narrowness of our hearts. Col 1:11, "Strengthened with all might according to His glorious power."
by--Greek, "through"; "by means of His Spirit."
in--The Greek implies, "infused into."
the inner man-- (Eph 4:22, Eph 4:24; 1Pet 3:4); "the hidden man of the heart." Not predicated of unbelievers, whose inward and outward man alike are carnal. But in believers, the "inner (new) man," their true self, stands in contrast to their old man, which is attached to them as a body of death daily being mortified, but not their true self.
3:173:17: բնակել Քրիստոսի հաւատո՛վք ՚ի սիրտս ձեր. սիրո՛վ արմատացեալք, եւ հաստատեալք[4334]։ [4334] Ոմանք. Սիրովք արմա՛՛։
17 այնպէս որ, ձեր հաւատի միջոցով, Քրիստոս բնակուի ձեր սրտերում, եւ դուք սիրոյ մէջ արմատաւորուած ու հաստատուած լինէք.
17 Որպէս զի Քրիստոս՝ հաւատքով ձեր սրտերուն մէջ բնակի եւ դուք սիրով արմատանաք ու հաստատուիք,
բնակել Քրիստոսի հաւատովք ի սիրտս ձեր, սիրով արմատացեալք եւ հաստատեալք:

3:17: բնակել Քրիստոսի հաւատո՛վք ՚ի սիրտս ձեր. սիրո՛վ արմատացեալք, եւ հաստատեալք[4334]։
[4334] Ոմանք. Սիրովք արմա՛՛։
17 այնպէս որ, ձեր հաւատի միջոցով, Քրիստոս բնակուի ձեր սրտերում, եւ դուք սիրոյ մէջ արմատաւորուած ու հաստատուած լինէք.
17 Որպէս զի Քրիստոս՝ հաւատքով ձեր սրտերուն մէջ բնակի եւ դուք սիրով արմատանաք ու հաստատուիք,
zohrab-1805▾ eastern-1994▾ western am▾
3:1717: верою вселиться Христу в сердца ваши,
3:17  κατοικῆσαι τὸν χριστὸν διὰ τῆς πίστεως ἐν ταῖς καρδίαις ὑμῶν, ἐν ἀγάπῃ ἐρριζωμένοι καὶ τεθεμελιωμένοι,
3:17. κατοικῆσαι (to-have-housed-down-unto) τὸν (to-the-one) χριστὸν (to-Anointed) διὰ (through) τῆς (of-the-one) πίστεως (of-a-trust) ἐν (in) ταῖς (unto-the-ones) καρδίαις (unto-hearts) ὑμῶν (of-ye) ἐν (in) ἀγάπῃ: (unto-an-excessing-off) ἐρριζωμένοι ( having-had-come-to-be-en-rooted ) καὶ (and) τεθεμελιωμένοι , ( having-had-come-to-be-en-foundation-belonged ,"
3:17. habitare Christum per fidem in cordibus vestris in caritate radicati et fundatiThat Christ may dwell by faith in your hearts: that, being rooted and founded in charity,
17. that Christ may dwell in your hearts through faith; to the end that ye, being rooted and grounded in love,
That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love:

17: верою вселиться Христу в сердца ваши,
3:17  κατοικῆσαι τὸν χριστὸν διὰ τῆς πίστεως ἐν ταῖς καρδίαις ὑμῶν, ἐν ἀγάπῃ ἐρριζωμένοι καὶ τεθεμελιωμένοι,
3:17. habitare Christum per fidem in cordibus vestris in caritate radicati et fundati
That Christ may dwell by faith in your hearts: that, being rooted and founded in charity,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Верою вселиться, т. е. чтобы, когда вы внутренне окрепнете, Христос вселился в вас на постоянное пребывание (katoikhsai). Для этого однако требуется крепкая вера во Христа.
Adam Clarke: Commentary on the Bible - 1831
3:17: That Christ may dwell in your hearts by faith - In this as well as in many other passages, and particularly that in Eph 2:21 (note), the apostle compares the body or Church of true believers to a temple, which, like that of Solomon, is built up to be a habitation of God through the Spirit. Here, as Solomon did at the dedication of the temple at Jerusalem, Ch2 6:1, etc., Paul, having considered the Church at Ephesus completely formed, as to every external thing, prays that God may come down and dwell in it. And as there could be no indwelling of God but by Christ, and no indwelling of Christ but by faith, he prays that they may have such faith in Christ, as shall keep them in constant possession of his love and presence. God, at the beginning, formed man to be his temple, and while in a state of purity he inhabited this temple; when the temple became defiled, God left it. In the order of his eternal mercy, Christ, the repairer of the breach, comes to purify the temple, that it may again become a fit habitation for the blessed God. This is what the apostle points out to the believing Ephesians, in praying that Christ κατοικησαι, might intensely and constantly dwell in their hearts by faith: for the man's heart, which is not God's house, must be a hold of every foul and unclean spirit; as Satan and his angels will endeavor to fill what God does not.
That ye, being rooted and grounded in love - Here is a double metaphor; one taken from agriculture, the other, from architecture. As trees, they are to be rooted in love - this is the soil in which their souls are to grow; into the infinite love of God their souls by faith are to strike their roots, and from this love derive all that nourishment which is essential for their full growth, till they have the mind in them that was in Jesus, or, as it is afterwards said, till they are filled with all the fullness of God. As a building, their foundation is to be laid in this love. God so loved the world, that he gave his only begotten Son, etc. Here is the ground on which alone the soul, and all its hopes and expectations, can be safely founded. This is a foundation that cannot be shaken; and it is from this alone that the doctrine of redemption flows to man, and from this alone has the soul its form and comeliness. In this, as its proper soil, it grows. On this, as its only foundation, it rests.
Albert Barnes: Notes on the Bible - 1834
3:17: That Christ may dwell in your hearts by faith - see the notes, Eph 2:22. Expressions like this often occur in the Scriptures, where God is said to dwell in us, and we are said to be the temples of the Holy Spirit; see the Joh 14:23, note; Co1 6:19, note.
That ye being rooted - Firmly established - as a tree is whose roots strike deep, and extend afar. The meaning is, that his love should be as firm in our hearts, as a tree is in the soil, whose roots strike deep into the earth.
And grounded - θεθεμελιωμένοι tethemeliō menoi - "founded" - as a building is on a foundation. The word is taken from architecture, where a firm foundation is laid, and the meaning is, that he wished them to be as firm in the love of Christ, as a building is that rests on a solid basis.
In love - In love to the Redeemer - perhaps also in love to each other - and to all. Love was the great principle of the true religion, and the apostle wished that they might be fully settled in that.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:17: Christ: Eph 2:21; Isa 57:15; Joh 6:56, Joh 14:17, Joh 14:23, Joh 17:23; Rom 8:9-11; Co2 6:16; Gal 2:20; Col 1:27; Jo1 4:4, Jo1 4:16; Rev 3:20
being: Mat 13:6; Rom 5:5; Co1 8:1; Co2 5:14, Co2 5:15; Gal 5:6; Col 1:23, Col 2:7
grounded: Mat 7:24, Mat 7:25; Luk 6:48 *Gr.
Geneva 1599
3:17 That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in (h) love,
(h) With which God loves us, which is the root of our election.
John Gill
3:17 That Christ may dwell in your hearts by faith,.... This is another petition put up by the apostle for the Ephesians, which is for the inhabitation of Christ in them: the inhabitant Christ is he who dwells in the highest heavens, who dwells in the Father, and the Father in him, in whom all fulness dwells, the fulness of the Godhead, and the fulness of grace; so that those in whose hearts he dwells cannot want any good thing, must be in the greatest safety, and enjoy the greatest comfort and pleasure; and this inhabitation of Christ prayed for is not to be understood in such sense, as he dwells everywhere, being the omnipresent God; or as he dwells in the human nature; nor of his dwelling merely by his Spirit, but of a personal indwelling of his; and which is an instance of his special grace: he dwells in his people, as a king in his palace, to rule and protect them, and as a master in his family to provide for them, and as their life to quicken them; it is in consequence of their union to him, and is expressive of their communion with him, and is perpetual; where he once takes up his residence, he never totally and finally departs: the place where he dwells is not their heads, nor their tongues, but their hearts; and this is where no good thing dwells but himself and his grace; and where sin dwells, and where he is often slighted, opposed, and rebelled against: the means by which he dwells is faith; which is not the bond of union to Christ, nor the cause of his being and dwelling in the hearts of his people; but is the instrument or means by which they receive him, and retain him, and by which they have communion with him:
that ye being rooted and grounded in love; either in love to God, and one another; for faith and love go together; and love is sometimes weak, and needs establishing; and what serves to root and ground persons in it, are the discoveries of God's love, views of Christ's loveliness, the consideration of blessings received, and the communion they have with God, and Christ, and one another, and a larger insight into the doctrines of the Gospel: or rather in the love of God to them; which is the root and foundation of salvation; this is in itself immovable and immutable; but saints have not always the manifestations of it, and sometimes call it in question, and have need to be rooted and grounded in it; which is to have a lively sense of it, and to be persuaded of interest in it, and that nothing shall be able to separate from it.
John Wesley
3:17 Dwell - That is, constantly and sensibly abide.
Robert Jamieson, A. R. Fausset and David Brown
3:17 That--So that.
dwell--abidingly make His abode (Jn 14:23). Where the Spirit is there Christ is (Jn 14:16, Jn 14:18).
by faith--Greek, "through faith," which opens the door of the heart to Jesus (Jn 3:20). It is not enough that He be on the tongue, or flit through the brain: the heart is His proper seat [CALVIN]. "You being rooted and grounded in love" (compare Eph 3:19), is in the Greek connected with this clause, not with the clause, "that ye may be able to comprehend." "Rooted" is an image from a tree; "grounded" (Greek, "founder," "having your foundations resting on"), from a building (compare Notes,, see on Eph 2:20-21; Col 1:23; Col 2:7). Contrast Mt 13:6, Mt 13:21. "Love," the first-fruit of the Spirit, flowing from Christ's love realized in the soul, was to be the basis on which should rest their further comprehension of all the vastness of Christ's love.
3:183:18: Զի կարօղ լինիջիք հասանել ընդ ամենայն սուրբս, զի՛նչ է լայնութիւն եւ երկայնութիւն, եւ բարձրութիւն եւ խորութիւն[4335]. [4335] Ոմանք. Կարօղ լինիցիք հա՛՛։
18 եւ կարողանաք հասկանալ բոլոր սրբերի հետ, թէ ի՛նչ է լայնութիւնը, երկարութիւնը, բարձրութիւնը եւ խորութիւնը,
18 Որպէս զի կարենաք հասկնալ բոլոր սուրբերուն հետ մէկտեղ, թէ ի՞նչ է լայնութիւնը ու երկայնութիւնը եւ խորութիւնը ու բարձրութիւնը.
Զի կարող լինիջիք հասանել ընդ ամենայն սուրբս, զինչ է լայնութիւն եւ երկայնութիւն եւ բարձրութիւն եւ խորութիւն:

3:18: Զի կարօղ լինիջիք հասանել ընդ ամենայն սուրբս, զի՛նչ է լայնութիւն եւ երկայնութիւն, եւ բարձրութիւն եւ խորութիւն[4335].
[4335] Ոմանք. Կարօղ լինիցիք հա՛՛։
18 եւ կարողանաք հասկանալ բոլոր սրբերի հետ, թէ ի՛նչ է լայնութիւնը, երկարութիւնը, բարձրութիւնը եւ խորութիւնը,
18 Որպէս զի կարենաք հասկնալ բոլոր սուրբերուն հետ մէկտեղ, թէ ի՞նչ է լայնութիւնը ու երկայնութիւնը եւ խորութիւնը ու բարձրութիւնը.
zohrab-1805▾ eastern-1994▾ western am▾
3:1818: чтобы вы, укорененные и утвержденные в любви, могли постигнуть со всеми святыми, что широта и долгота, и глубина и высота,
3:18  ἵνα ἐξισχύσητε καταλαβέσθαι σὺν πᾶσιν τοῖς ἁγίοις τί τὸ πλάτος καὶ μῆκος καὶ ὕψος καὶ βάθος,
3:18. ἵνα (so) ἐξισχύσητε (ye-might-have-force-held-out) καταλαβέσθαι ( to-have-had-taken-down ) σὺν (together) πᾶσιν ( unto-all ) τοῖς (unto-the-ones) ἁγίοις ( unto-hallow-belonged ) τί (what-one) τὸ (the-one) πλάτος (a-breadth) καὶ (and) μῆκος (a-length) καὶ (and) ὕψος (an-overance) καὶ (and) βάθος, (a-depth,"
3:18. ut possitis conprehendere cum omnibus sanctis quae sit latitudo et longitudo et sublimitas et profundumYou may be able to comprehend, with all the saints, what is the breadth and length and height and depth,
18. may be strong to apprehend with all the saints what is the breadth and length and height and depth,
May be able to comprehend with all saints what [is] the breadth, and length, and depth, and height:

18: чтобы вы, укорененные и утвержденные в любви, могли постигнуть со всеми святыми, что широта и долгота, и глубина и высота,
3:18  ἵνα ἐξισχύσητε καταλαβέσθαι σὺν πᾶσιν τοῖς ἁγίοις τί τὸ πλάτος καὶ μῆκος καὶ ὕψος καὶ βάθος,
3:18. ut possitis conprehendere cum omnibus sanctis quae sit latitudo et longitudo et sublimitas et profundum
You may be able to comprehend, with all the saints, what is the breadth and length and height and depth,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19: В этих двух стихах рисуются результаты "вселения Христа в ваши сердца". Русский перевод при этом берет в этот 18-й стих последние слова стиха 17-го (см. ст. 17-й по греч. и слав. тексту) и делает это совершенно основательно, потому что выражение греческое: en agaph errizwmenoi kai teqem. совершенно не согласуется с предшествующим: katoikhsai I. Сriston. В русском переводе, таким образом, дается мысль о том, что пребывание в христианской любви (укоренение - указывает на образ растения, глубоко пускающего свои корни в почву, а утверждение - на образ строения на твердом фундаменте) даст Ефесянам, наравне с другими христианами (святыми), постигнуть во всем его величии и со всех сторон (широта и долгота.... ) главный предмет христианского познания, именно бесконечно возвышенную любовь Христову, по которой Христос отдал Себя в жертву за грехи людей, и вообще сделаться исполненными всеми божественными благодатными дарованиями (полнотою Божиею).
Adam Clarke: Commentary on the Bible - 1831
3:18: May be able to comprehend with all saints - Ἱνα εξισχυσητε καταλαβεσθαι. These words are so exceedingly nervous and full of meaning, that it is almost impossible to translate them. The first word, εξισχυσητε , from εξ, intensive, and ισχυω, to be strong, signifies that they might be thoroughly able, by having been strengthened with might, by God's power. The second word καταλαβεσθαι, from κατα, intensive, and λαμβανω , to take, catch, or seize on, may be translated, that ye may fully catch, take in, and comprehend this wonderful mystery of God. The mind must be rendered apt, and the soul invigorated, to take in and comprehend these mysteries.
What is the breadth, and length, and depth, and height - Here the apostle still keeps up the metaphor, comparing the Church of God to a building; and as, in order to rear a proper building, formed on scientific principles, a ground plan and specification must be previously made, according to which the building is to be constructed, the apostle refers to this; for this must be thoroughly understood, without which the building could not be formed. They were to be builded up a heavenly house, a habitation of God through the Spirit; and this must have its latitude or breadth, its longitude or length, its altitude or height, and its profundity or depth.
It is supposed by some that the apostle is here alluding to the famous temple of Diana at Ephesus, which, as I have already had occasion to remark, was reputed one of the wonders of the world, being in length 425 feet, in breadth 220; it was supported by 127 pillars, each 60 feet high; was builded at the expense of all Asia; and was 220 years in being completed. I cannot, however, allow of this allusion while the apostle had a nobler model at hand, and one every way more worthy of being brought into the comparison. The temple at Jerusalem was that alone which he had in view; that alone could be fitly compared here; for that was built to be a habitation of God; that was his house, and that the place of his rest: so the Christian temple, and the believing heart, are to be the constant, the endless residence of God; and how august must that edifice be in which the eternal Trinity dwells!
But what can the apostle mean by the breadth, length, depth, and height, of the love of God? Imagination can scarcely frame any satisfactory answer to this question. It takes in the eternity of God. God is Love; and in that, an infinity of breadth, length, depth, and height, is included; or rather all breadth, length, depth, and height, are lost in this immensity. It comprehends all that is above, all that is below, all that is past, and all that is to come. In reference to human beings, the love of God, in its Breadth, is a girdle that encompasses the globe; its Length reaches from the eternal purpose of the mission of Christ, to the eternity of blessedness which is to be spent in his ineffable glories; its Depth reaches to the lowest fallen of the sons of Adam, and to the deepest depravity of the human heart; and its Height to the infinite dignities of the throne of Christ. He that overcometh will I give to sit dawn with me upon my throne, as I have overcome and sat down with the Father upon his throne. Thus we see that the Father, the Son, and all true believers in him, are to be seated on the same throne! This is the height of the love of God, and the height to which that love raises the souls that believe in Christ Jesus!
Albert Barnes: Notes on the Bible - 1834
3:18: May be able to comprehend with all saints - That all others with you may be able to understand this. It was his desire that others, as well as they, might appreciate the wonders of redemption.
What is the breadth, and length, ... - It has been doubted to what this refers. Locke says it refers to the mystery of calling the Gentiles as well as the Jews. Chandler supposes there is an allusion in all this to the temple at Ephesus. It was one of the wonders of the world - exciting admiration by its length, and height, and dimensions in every way, as well as by its extraordinary riches and splendor. In allusion to this, the object of so much admiration and pride to the Ephesians, he supposes that Paul desires that they should become fully acquainted with the extent and beauty of the spiritual temple. But I do not see that there is clear evidence that there is allusion here to the temple at Ephesus. It seems rather to be the language of a heart that was full of the subject, and impressed with its greatness; and the words are employed to denote the "dimensions" of that love, and are similar to what would be meant if he had said, "that you may know how "large," or how "great" is that love." The apostle evidently meant to express the strongest sense of the greatness of the love of the Redeemer, and to show in the most emphatic manner how much he wished that they should fully understand it. On the phrase "depth and height," compare notes on Rom 8:39.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:18: able: Eph 3:19, Eph 1:18-23; Job 11:7-9; Psa 103:11, Psa 103:12, Psa 103:17, Psa 139:6; Isa 55:9; Joh 15:13; Gal 2:20, Gal 3:13; Phi 2:5-8, Phi 3:8-10; Ti1 1:14-16, Ti1 3:16; Tit 2:13, Tit 2:14; Rev 3:21
with: Eph 1:10, Eph 1:15; Deu 33:2, Deu 33:3; Ch2 6:41; Psa 116:15, Psa 132:9, Psa 145:10; Zac 14:5; Co2 13:13; Col 1:4
what: Rom 10:3, Rom 10:11, Rom 10:12
Geneva 1599
3:18 May be able to comprehend with all saints (i) what [is] the breadth, and length, and depth, and height;
(i) How perfect that work of Christ is in every part.
John Gill
3:18 May be able to comprehend with all saints,.... This is the end of their being rooted and grounded in love, that they, together with the rest of the saints interested in it, might have a larger and more comprehensive view of
what is the breadth, and length, and depth, and height; not of God himself, who is incomprehensible by finite minds, and is not to be found out to perfection; see Job 11:7 but either of the great mystery of salvation, particularly the mystery of the calling of the Gentiles mentioned in the beginning of the chapter; or of the spiritual building, the church, the dimensions of which are given, Rev_ 21:15 or rather of the love of God, which in its length reaches from one eternity to another; in its breadth to all the elect, in all ages, places, and nations; and in its depth to saints in the lowest state of life; and in its height to bring them to an exalted state in glory.
John Wesley
3:18 That being rooted and grounded - That is, deeply fixed and firmly established, in love. Ye may comprehend - So far as an human mind is capable. What is the breadth of the love of Christ - Embracing all mankind. And length - From everlasting to everlasting. And depth - Not to be fathomed by any creature. And height - Not to be reached by any enemy.
Robert Jamieson, A. R. Fausset and David Brown
3:18 May be able--even still further. Greek, "May be fully able."
breadth . . . length . . . depth . . . height--namely, the full dimensions of the spiritual temple, answering to "the fulness of God" (Eph 3:19), to which the Church, according to its capacity, ought to correspond (compare Eph 4:10, Eph 4:13) as to "the fulness of Christ." The "breadth" implies Christ's world-wide love, embracing all men: the "length," its being extended through all ages (Eph 3:21); the "depth," its profound wisdom which no creature can fathom (Rom 11:33); the "height," its being beyond the reach of any foe to deprive us of (Eph 4:8) [BENGEL]. I prefer to understand "the breadth," &c., to refer to the whole of the vast mystery of free salvation in Christ for all, Gentile and Jew alike, of which Paul had been speaking (Eph 3:3-9), and of which he now prays they may have a fuller comprehension. As subsidiary to this, and the most essential part of it, he adds, "and to know the love of Christ" (Eph 3:19). GROTIUS understands depth and height of God's goodness raising us from the lowest depression to the greatest height.
3:193:19: ճանաչե՛լ զառաւելութիւն գիտութեան սիրո՛յն Քրիստոսի. զի լցջի՛ք ամենայն լրութեամբն Աստուծոյ[4336]։ [4336] Ոմանք. Գիտութիւն սիրոյն... ամենայն գիտութեամբն Աստուծոյ։
19 այսինքն՝ ճանաչէք Քրիստոսի սէրը, որ գերազանց է, քան ամէն գիտութիւն, որպէսզի լցուէք Աստծու լրիւ ամբողջութեամբ:
19 Այսինքն ճանչնալ Քրիստոսին սէրը, որ գիտութենէն գերազանց է, որպէս զի լեցուիք Աստուծոյ լիութիւնովը։
ճանաչել զառաւելութիւն գիտութեան սիրոյն Քրիստոսի, զի լցջիք ամենայն լրութեամբն Աստուծոյ:

3:19: ճանաչե՛լ զառաւելութիւն գիտութեան սիրո՛յն Քրիստոսի. զի լցջի՛ք ամենայն լրութեամբն Աստուծոյ[4336]։
[4336] Ոմանք. Գիտութիւն սիրոյն... ամենայն գիտութեամբն Աստուծոյ։
19 այսինքն՝ ճանաչէք Քրիստոսի սէրը, որ գերազանց է, քան ամէն գիտութիւն, որպէսզի լցուէք Աստծու լրիւ ամբողջութեամբ:
19 Այսինքն ճանչնալ Քրիստոսին սէրը, որ գիտութենէն գերազանց է, որպէս զի լեցուիք Աստուծոյ լիութիւնովը։
zohrab-1805▾ eastern-1994▾ western am▾
3:1919: и уразуметь превосходящую разумение любовь Христову, дабы вам исполниться всею полнотою Божиею.
3:19  γνῶναί τε τὴν ὑπερβάλλουσαν τῆς γνώσεως ἀγάπην τοῦ χριστοῦ, ἵνα πληρωθῆτε εἰς πᾶν τὸ πλήρωμα τοῦ θεοῦ.
3:19. γνῶναί (to-have-had-acquainted) τε (also) τὴν (to-the-one) ὑπερβάλλουσαν (to-casting-over) τῆς (of-the-one) γνώσεως (of-an-acquainting,"ἀγάπην (to-an-excessing-off) τοῦ (of-the-one) χριστοῦ, (of-Anointed,"ἵνα (so) πληρωθῆτε (ye-might-have-been-en-filled) εἰς (into) πᾶν (to-all) τὸ (to-the-one) πλήρωμα (to-an-en-filling-to) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
3:19. scire etiam supereminentem scientiae caritatem Christi ut impleamini in omnem plenitudinem DeiTo know also the charity of Christ, which surpasseth all knowledge: that you may be filled unto all the fulness of God.
19. and to know the love of Christ which passeth knowledge, that ye may be filled unto all the fulness of God.
And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God:

19: и уразуметь превосходящую разумение любовь Христову, дабы вам исполниться всею полнотою Божиею.
3:19  γνῶναί τε τὴν ὑπερβάλλουσαν τῆς γνώσεως ἀγάπην τοῦ χριστοῦ, ἵνα πληρωθῆτε εἰς πᾶν τὸ πλήρωμα τοῦ θεοῦ.
3:19. scire etiam supereminentem scientiae caritatem Christi ut impleamini in omnem plenitudinem Dei
To know also the charity of Christ, which surpasseth all knowledge: that you may be filled unto all the fulness of God.
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Adam Clarke: Commentary on the Bible - 1831
3:19: To know the love of Christ, which passeth knowledge - It is only by the love of Christ that we can know the love of God: the love of God to man induced him to give Christ for his redemption; Christ's love to man induced him to give his life's blood for his salvation. The gift of Christ to man is the measure of God's love; the death of Christ for man is the measure of Christ's love. God so loved the world, etc. Christ loved us, and gave himself for us.
But how can the love of Christ, which passeth knowledge, be known? Many have labored to reconcile this seeming contradiction. If we take the verb γνωναι in a sense in which it is frequently used in the New Testament, to approve, acknowledge, or acknowledge with approbation, and γνωσις to signify comprehension, then the difficulty will be partly removed: "That ye may acknowledge, approve, and publicly acknowledge, that love of God which surpasseth knowledge." We can acknowledge and approve of that which surpasses our comprehension. We cannot comprehend God; yet we can know that he is; approve of, love, adore, and serve him. In like manner, though we cannot comprehend, the immensity of the love of Christ, yet we know that he has loved us, and washed us from our sins in his own blood; and we approve of, and acknowledge, him as our only Lord and Savior. In this sense we may be said to know the love of Christ that passeth knowledge.
But it is more likely that the word γνωσις, which we translate knowledge, signifies here science in general, and particularly that science of which the rabbins boasted, and that in which the Greeks greatly exulted. The former professed to have the key of knowledge; the secret of all Divine mysteries; the latter considered their philosophers, and their systems of philosophy, superior to every thing that had ever been known among men, and reputed on this account all other nations as barbarians. When the apostle prays that they may know the love of Christ which passeth knowledge, he may refer to all the boasted knowledge of the Jewish doctors, and to all the greatly extolled science of the Greek philosophers. To know the love of Christ, infinitely surpasseth all other science. This gives a clear and satisfactory sense.
That ye might be filled with all the fullness of God - Among all the great sayings in this prayer, this is the greatest. To be Filled with God is a great thing; to be filled with the Fulness of God is still greater; but to be filled with All the fullness of God, παν το πληρωμα του Θεου, utterly bewilders the sense and confounds the understanding.
Most people, in quoting these words, endeavor to correct or explain the apostle, by adding the word communicable; but this is as idle as it is useless and impertinent. The apostle means what he says, and would be understood in his own meaning. By the fullness of God, we are to understand all those gifts and graces which he has promised to bestow on man, and which he dispenses to the Church. To be filled with all the fullness of God, is to have the whole soul filled with meekness, gentleness, goodness, love, justice, holiness, mercy, and truth. And as what God fills, neither sin nor Satan can fill; consequently, it implies that the soul shall be emptied of sin, that sin shall neither have dominion over it, nor a being in it. It is impossible for us to understand these words in a lower sense than this. But how much more they imply, (for more they do imply), I cannot tell. As there is no end to the merits of Christ, no bounds to the mercy and love of God, no limits to the improvability of the human soul, so there can be no bounds set to the saving influence which God will dispense to the heart of every believer. We may ask, and we shall receive, and our joy shall be full.
Albert Barnes: Notes on the Bible - 1834
3:19: And to know the love of Christ - The love of Christ toward us; the immensity of redeeming love. It is not merely the love which he showed for the Gentiles in calling them into his kingdom, which is here referred to; it is the love which is shown for the lost world in giving himself to die. This love is often referred to in the New Testament, and is declared to surpass all other which has ever been evinced; see the Rom 5:7-8, notes; Joh 15:13, note. To know this; to feel this; to have a lively sense of it, is one of the highest privileges of the Christian. Nothing will so much excite gratitude in our hearts; nothing will prompt us so much to a life of self-denial; nothing will make us so benevolent and so dead to the world; see the notes on Co2 5:14.
Which passeth knowledge - There "seems" to be a slight contradiction here in expressing a wish to know what cannot be known, or in a desire that they should understand that which cannot be understood. But it is the language of a man whose heart was full to overflowing. He had a deep sense of the love of Christ, and he expressed a wish that they should understand it. Suddenly he has such an apprehension of it, that he says it is indeed infinite. No one can attain to a full view of it. It had no limit. It was unlike anything which had ever been evinced before. It was love which led the Son of God to become incarnate; to leave the heavens: to be a man of sorrows; to be Rev_iled and persecured; to be put to death in the most shameful manner - on a cross. Who could understand that? Where else had there been anything like that? What was there with which to compare it? What was there by which it could be illustrated? And how could it be fully understood Yet "something" of it might be seen, known, felt; and the apostle desired that as far as possible they should understand that great love which the Lord Jesus had manifested for a dying world.
That ye might be filled with all the fulness of God - What an expression! How rich and glorious Who can comprehend all that it implies? Let us inquire into its meaning. There "may" be here in these verses an allusion to the "temple." The apostle had spoken of their being founded in love, and of surveying the length, and breadth, and depth, and height of that love, as of a vast and splendid edifice, and he now desires that those whom he addressed might be pervaded or filled with the indwelling of God. The language here is cumulative, and is full of meaning and richness.
(1) they were to be "full of God." That is, he would dwell in them.
(2) they were to be filled with "the fulness of God" - τὸ πλήρωμα τοῦ Θεοῦ to plē rō ma tou Theou. On the word rendered "fulness," see on Eph 1:10, note, 23, note. It is a favorite word with Paul. Thus, he speaks of the "fulness" of the Gentiles, Rom 11:25; the "fulness" of time, Gal 4:4; the fulness of him that filleth all in all, Eph 1:23; the "fulness" of Christ, Eph 4:13; the "fulness" of the Godhead in Christ, Col 1:19; Col 2:9. It means here, "that you may have the richest measures of divine consolation and of the divine presence; that you may partake of the entire enjoyment of God in the most ample measure in which he bestows his favors on his people."
(3) it was to be with "all" the fulness of God; not with partial and stinted measures of his gracious presence, but with "all" which he ever bestows. Religion is not a name. It is not a matter of form. It is not a trifle. It is the richest, best gift of God to man. It ennobles our nature. It more clearly teaches us our true dignity than all the profound discoveries which people can make in science; for none of them will ever fill us with the fulness of God. Religion is spiritual, elevating, pure, Godlike. We dwell with God; walk with God; live with God; commune with God; are like God. We become partakers of the divine nature Pe2 1:4; in rank we are associated with angels; in happiness and purity we are associated with God!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:19: to know: Eph 3:18, Eph 5:2, Eph 5:25; Joh 17:3; Co2 5:14; Gal 2:20; Phi 2:5-12; Col 1:10; Pe2 3:18; Jo1 4:9-14
passeth: Phi 1:7
that ye: Eph 1:23; Psa 17:15, Psa 43:4; Mat 5:6; Joh 1:16; Col 2:9, Col 2:10; Rev 7:15-17; Rev 21:22-24, Rev 22:3-5
Geneva 1599
3:19 And to know the (k) love of Christ, which (l) passeth knowledge, that ye might be filled with all the (m) fulness of God.
(k) Which God has shown us in Christ.
(l) Which surpasses all the capacity of man's intellect, to comprehend it fully in his mind: for otherwise whoever has the Spirit of God perceives as much (according to the measure that God has given him) as is necessary for salvation.
(m) So that we have abundantly in us whatever things are required to make us perfect with God.
John Gill
3:19 And to know the love of Christ, which passeth knowledge,.... The love of Christ to his own, to his church and people, is special and peculiar; free and Sovereign; as early as his Father's love, and is durable and unchangeable; the greatest love that ever was heard of; it is matchless and unparalleled; it is exceeding strong and affectionate, and is wonderful and surprising: the instances of it are, his engaging as a surety for them; his espousing both their persons and their cause; his assumption of their nature; his dying in their room and stead; his payment of their debts, atoning for their sins, and bringing in for them an everlasting righteousness; his going to prepare a place for them in heaven; his intercession for them there; his constant supply of all their wants, and the freedom and familiarity he uses them with. The saints have some knowledge of this love, some tastes of it; their knowledge is a feeling and experimental one, fiducial and appropriating, and what influences their faith, and love, and cheerful obedience, but it is but imperfect; though the knowledge they have of it is supereminent, it exceeds all other knowledge, yet this love passes knowledge; not only the knowledge of natural men, who know nothing of it, but the perfect knowledge of saints themselves, in the present life, and of angels also, who desire to look into it, and the mysteries of it; and especially it is so as to some instances of it, such as the incarnation of Christ, his becoming poor who was Lord of all, being made sin, and a curse, and suffering, the just for the unjust. Now the apostle prays, that these saints might know more of this love; that their knowledge, which was imperfect, might be progressive.
That ye might be filled with all the fulness of God; this is the last petition, and is to be understood, not of a full comprehension of the divine Being, nor of a communication of his divine perfections, nor of having in them the fulness of grace, which it has pleased God should dwell in Christ; but either of that fulness of good things, which they may receive from God in this life; as to be filled with a sense of the love and grace of God; with satisfying views of interest in the righteousness of Christ; with the Spirit, and the gifts and graces thereof; with full provisions of food for their souls; with spiritual peace, joy, and comfort; with knowledge of divine things, of God in Christ, of Christ, of the Gospel, and of the will of God; and with all the fruits or righteousness, or good works springing from grace; or else of that fulness which they shall receive hereafter, even complete holiness, perfection of knowledge, fulness of joy and peace, entire conformity to God and Christ, and everlasting communion with them.
John Wesley
3:19 And to know - But the apostle corrects himself, and immediately observes, it cannot be fully known. This only we know, that the love of Christ surpasses all knowledge. That ye may be filled - Which is the sum of all. With all the fulness of God - With all his light, love, wisdom, holiness, power, and glory. A perfection far beyond a bare freedom from sin.
Robert Jamieson, A. R. Fausset and David Brown
3:19 passeth--surpasseth, exceeds. The paradox "to know . . . which passeth knowledge," implies that when he says "know," he does not mean that we can adequately know; all we know is, that His love exceeds far our knowledge of it, and with even our fresh accessions of knowledge hereafter, will still exceed them. Even as God's power exceeds our thoughts (Eph 3:20).
filled with--rather, as Greek, "filled even unto all the fulness of God" (this is the grand goal), that is, filled, each according to your capacity, with the divine wisdom, knowledge, and love; "even as God is full," and as Christ who dwells in your hearts, hath "all the fulness of the Godhead dwelling in Him bodily" (Col 2:9).
3:203:20: Այլ ա՛յնմ որ կարօղն է առաւել քան զամենայն ինչ առնել յաճախութեամբ, քան զոր խնդրե՛մքն եւ իմանամք. ըստ զօրութեանն որ յաջողեա՛լն է ՚ի մեզ.
20 Ուրեմն, նրան, որ կարո՛ղ է աւելին անել, առաւել առատութեամբ, քան այն ամէնը, ինչ մենք խնդրում ենք եւ մտածում, ըստ այն զօրութեան, որ գործում է մեր մէջ, -
20 Ան որ կարող է աւելի առատացնել ամէն բան քան որ մենք կը խնդրենք կամ կը խորհինք, այն զօրութիւնովը որ մեր մէջ կը ներգործուի,
Այլ այնմ որ կարողն է առաւել քան զամենայն ինչ առնել յաճախութեամբ քան զոր խնդրեմքն եւ իմանամք, ըստ զօրութեանն որ յաջողեալն է ի մեզ:

3:20: Այլ ա՛յնմ որ կարօղն է առաւել քան զամենայն ինչ առնել յաճախութեամբ, քան զոր խնդրե՛մքն եւ իմանամք. ըստ զօրութեանն որ յաջողեա՛լն է ՚ի մեզ.
20 Ուրեմն, նրան, որ կարո՛ղ է աւելին անել, առաւել առատութեամբ, քան այն ամէնը, ինչ մենք խնդրում ենք եւ մտածում, ըստ այն զօրութեան, որ գործում է մեր մէջ, -
20 Ան որ կարող է աւելի առատացնել ամէն բան քան որ մենք կը խնդրենք կամ կը խորհինք, այն զօրութիւնովը որ մեր մէջ կը ներգործուի,
zohrab-1805▾ eastern-1994▾ western am▾
3:2020: А Тому, Кто действующею в нас силою может сделать несравненно больше всего, чего мы просим, или о чем помышляем,
3:20  τῶ δὲ δυναμένῳ ὑπὲρ πάντα ποιῆσαι ὑπερεκπερισσοῦ ὧν αἰτούμεθα ἢ νοοῦμεν κατὰ τὴν δύναμιν τὴν ἐνεργουμένην ἐν ἡμῖν,
3:20. Τῷ (Unto-the-one) δὲ (moreover) δυναμένῳ ( unto-abling ) ὑπὲρ (over) πάντα ( to-all ) ποιῆσαι (to-have-done-unto) ὑπερεκπερισσοῦ (of-abouted-out-over) ὧν ( of-which ) αἰτούμεθα ( we-appeal-unto ) ἢ (or) νοοῦμεν (we-consider-unto) κατὰ (down) τὴν (to-the-one) δύναμιν (to-a-ability) τὴν (to-the-one) ἐνεργουμένην ( to-working-in-unto ) ἐν (in) ἡμῖν, (unto-us,"
3:20. ei autem qui potens est omnia facere superabundanter quam petimus aut intellegimus secundum virtutem quae operatur in nobisNow to him who is able to do all things more abundantly than we desire or understand, according to the power that worketh in us:
20. Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us,
Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us:

20: А Тому, Кто действующею в нас силою может сделать несравненно больше всего, чего мы просим, или о чем помышляем,
3:20  τῶ δὲ δυναμένῳ ὑπὲρ πάντα ποιῆσαι ὑπερεκπερισσοῦ ὧν αἰτούμεθα ἢ νοοῦμεν κατὰ τὴν δύναμιν τὴν ἐνεργουμένην ἐν ἡμῖν,
3:20. ei autem qui potens est omnia facere superabundanter quam petimus aut intellegimus secundum virtutem quae operatur in nobis
Now to him who is able to do all things more abundantly than we desire or understand, according to the power that worketh in us:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-21: Славословие Богу вполне здесь уместно, так как третьею главою Ап. заканчивает догматическую часть своего послания - изображение величия христианства. Бог здесь изображается как такой, Который может дать нам гораздо больше, чем мы просим у Него. - Действующею в нас силою - правильнее: "сообразно или согласно с тем, что сила Его уже делает в нас, христианах". Что сделано этою силою - об этом у Апостола можно читать выше, напр. во II гл. с 1-го по 10-й стих. - В Церкви во Христе Иисусе. Первое выражение обозначает ту среду, в которой должно совершаться прославление Бога, а второе - побуждение к этому прославлению. Таким побуждением является дело нашего спасения, совершенное Христом. - Во все роды - в последующие поколения. - От века и до века - точнее: "века веков или самые отдаленные века, идущие в бесконечность" (проф. Богдашевский). Это - определение к выражению "во все роды".
Adam Clarke: Commentary on the Bible - 1831
3:20: Now unto him - Having finished his short, but most wonderfully comprehensive and energetic prayer, the apostle brings in his doxology, giving praise to Him from whom all blessings come, and to whom all thanks are due.
That is able to do exceeding abundantly - It is impossible to express the full meaning of these words, God is omnipotent, therefore he is able to do all things, and able to do ὑπερ εκ περισσου, superabundantly above the greatest abundance. And who can doubt this, who has any rational or Scriptural views of his power or his love?
All that we ask or think - We can ask every good of which we have heard, every good which God has promised in his word; and we can think of, or imagine, goods and blessings beyond all that we have either read of or seen: yea, we can imagine good things to which it is impossible for us to give a name; we can go beyond the limits of all human descriptions; we can imagine more than even God has specified in his word; and can feel no bounds to our imagination of good, but impossibility and eternity: and after all, God is able to do more for us than we can ask or think; and his ability here is so necessarily connected with his willingness, that the one indisputably implies the other; for, of what consequence would it be to tell the Church of God that he had power to do so and so, if there were not implied an assurance that he will do what his power can, and what the soul of man needs to have done?
According to the power that worketh in us - All that he can do, and all that he has promised to do, will be done according to what he has done, by that power of the holy Ghost την ενεργουμενην, which worketh strongly in us - acts with energy in our hearts, expelling evil, purifying and refining the affections and desires, and implanting good.
Albert Barnes: Notes on the Bible - 1834
3:20: Now unto him - It is not uncommon for Paul to utter an ascription of praise in the midst of an argument; see Rom 9:5; Rom 11:36; Gal 1:5. Here his mind is full of the subject; and in view of the fact that God communicates to his people such blessings - that they may become filled with all his fulness, he desires that praise should be given to him.
That is able to do - see the notes, Rom 16:25.
Exceeding abundantly - The compound word used here occurs only in this place, and in Th1 3:10; Th1 5:13. It means, to an extent which we cannot express.
Above all that we ask or think - More than all that we can desire in our prayers; more than all that we can conceive; see the notes on Co1 2:9.
According to the power that worketh in us - The exertion of that same power can accomplish for us more than we can now conceive.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:20: able: Gen 17:1, Gen 18:4; Ch2 25:9; Jer 32:17, Jer 32:27; Dan 3:17, Dan 6:20; Mat 3:9; Joh 10:29, Joh 10:30; Rom 4:21, Rom 16:25; Heb 7:25, Heb 11:19, Heb 13:20, Heb 13:21; Jam 4:12; Jde 1:24
exceeding: Exo 34:6; Sa2 7:19; Kg1 3:13; Psa 36:8, Psa 36:9; Sol 5:1; Isa 35:2, Isa 55:7; Joh 10:10; Co1 2:9; Ti1 1:14; Pe2 1:11
according: Eph 3:7, Eph 1:19; Col 1:29
Geneva 1599
3:20 (4) Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us,
(4) He breaks forth into a thanksgiving, by which the Ephesians also may be strengthened and encouraged to hope for anything from God.
John Gill
3:20 Now unto him that is able to do exceeding abundantly,.... This is the conclusion of the apostle's prayer, in which the power of God is celebrated, a perfection which is essential unto God, and is very large and extensive; it reaches to all things, to every thing that he wills, which is his actual or ordinative power; and to more things than he has willed, which is his absolute power; and to all things that have been, are, or shall be, and to things impossible with men; though there are some things which God cannot do, such as are contrary to his nature, inconsistent with his will, his decrees and purposes, which imply a contradiction, and are foreign to truth, which to do would be to deny himself: but then he can do
above all that we ask or think; he can do more than men ask for, as he did for Solomon: God knows what we want before we ask, and he has made provisions for his people before they ask for them; some of which things we never could, and others we never should have asked for, if he had not provided them; and without the Spirit of God we know not what to ask for, nor how to ask aright; this affords great encouragement to go to God, and ask such things of him as we want, and he has provided; and who also can do more than we can think, imagine, or conceive in our minds.
According to the power that worketh in us: either in believers in common, meaning the Spirit of God, who is the finger and power of God, who begins, and carries on, and will finish the work of grace in them, and which is an evidence of the exceeding greatness of the power of God; or in the apostles in particular, in fitting and furnishing them for their work, and succeeding them in it; which is another proof and demonstration of the abundant power of God, and shows what he can do if he pleases.
John Wesley
3:20 Now to him - This doxology is admirably adapted to strengthen our faith, that we may not stagger at the great things the apostle has been praying for, as if they were too much for God to give, or for us to expect from him. That is able - Here is a most beautiful gradation. When he has given us exceeding, yea, abundant blessings, still we may ask for more. And he is able to do it. But we may think of more than we have asked. He is able to do this also. Yea, and above all this. Above all we ask - Above all we can think. Nay, exceedingly, abundantly above all that we can either ask or think.
Robert Jamieson, A. R. Fausset and David Brown
3:20 unto him--contrasted with ourselves and our needs. Translate, "that is able above all things (what is above all things) to do exceeding abundantly above what we ask or (even) think": thought takes a wider range than prayers. The word, above, occurs thrice as often in Paul's writings, as in all the rest of the New Testament, showing the warm exuberance of Paul's spirit.
according to the power--the indwelling Spirit (Rom 8:26). He appeals to their and his experience.
3:213:21: նմա փառք յեկեղեցւոջն եւ ՚ի Քրիստոս Յիսուս, յամենա՛յն ազգս յաւիտենից յաւիտեանս. ա՛մէն[4337]։[4337] Ոմանք. Յեկեղեցւոջ եւ ՚ի Քրիստոս։
21 նրան փա՜ռք եկեղեցում Քրիստոս Յիսուսով, բոլոր ժամանակներում, յաւիտեանս յաւիտենից: Ամէն:
21 Իրեն փառք եկեղեցիին մէջ Քրիստոս Յիսուսով բոլոր դարերուն մէջ յաւիտեանս յաւիտենից։ Ամէն։
նմա փառք յեկեղեցւոջն [16]եւ ի Քրիստոս Յիսուս յամենայն ազգս յաւիտենից յաւիտեանս: Ամէն:

3:21: նմա փառք յեկեղեցւոջն եւ ՚ի Քրիստոս Յիսուս, յամենա՛յն ազգս յաւիտենից յաւիտեանս. ա՛մէն[4337]։
[4337] Ոմանք. Յեկեղեցւոջ եւ ՚ի Քրիստոս։
21 նրան փա՜ռք եկեղեցում Քրիստոս Յիսուսով, բոլոր ժամանակներում, յաւիտեանս յաւիտենից: Ամէն:
21 Իրեն փառք եկեղեցիին մէջ Քրիստոս Յիսուսով բոլոր դարերուն մէջ յաւիտեանս յաւիտենից։ Ամէն։
zohrab-1805▾ eastern-1994▾ western am▾
3:2121: Тому слава в Церкви во Христе Иисусе во все роды, от века до века. Аминь.
3:21  αὐτῶ ἡ δόξα ἐν τῇ ἐκκλησίᾳ καὶ ἐν χριστῶ ἰησοῦ εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος τῶν αἰώνων· ἀμήν.
3:21. αὐτῷ (unto-it) ἡ (the-one) δόξα (a-recognition) ἐν (in) τῇ (unto-the-one) ἐκκλησίᾳ (unto-a-calling-out-unto) καὶ (and) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ (unto-an-Iesous) εἰς (into) πάσας ( to-all ) τὰς (to-the-ones) γενεὰς (to-generations) τοῦ (of-the-one) αἰῶνος (of-an-age) τῶν (of-the-ones) αἰώνων: (of-ages) ἀμήν. (amen)
3:21. ipsi gloria in ecclesia et in Christo Iesu in omnes generationes saeculi saeculorum amenTo him be glory in the church and in Christ Jesus, unto all generations, world without end. Amen.
21. unto him the glory in the church and in Christ Jesus unto all generations for ever and ever. Amen.
Unto him [be] glory in the church by Christ Jesus throughout all ages, world without end. Amen:

21: Тому слава в Церкви во Христе Иисусе во все роды, от века до века. Аминь.
3:21  αὐτῶ ἡ δόξα ἐν τῇ ἐκκλησίᾳ καὶ ἐν χριστῶ ἰησοῦ εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος τῶν αἰώνων· ἀμήν.
3:21. ipsi gloria in ecclesia et in Christo Iesu in omnes generationes saeculi saeculorum amen
To him be glory in the church and in Christ Jesus, unto all generations, world without end. Amen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:21: Unto him - Thus possessed of power and goodness, be glory in the Church - be unceasing praises ascribed in all the assemblies of the people of God, wherever these glad tidings are preached, and wherever this glorious doctrine shall be credited.
By Christ Jesus - Through whom, and for whom, all these miracles of mercy and power are wrought.
Throughout all ages - Εις πασας τας γενεας· Through all succeeding generations - while the race of human beings continues to exist on the face of the earth.
World without end - Του αιωνος των αιωνων· Throughout eternity - in the coming world as well as in this. The song of praise, begun upon earth, and protracted through all the generations of men, shall be continued in heaven, by all that are redeemed from the earth, where eras, limits, and periods are no more for ever.
Amen - So be it. So let it be! and so it will be; for all the counsels of God are faithfulness and truth; and not one jot or tittle of his promise has failed, from the foundation of the world to the present day; nor can fail, till mortality is swallowed up of life.
Therefore, to the Father, Son, and holy Ghost, be glory, dominion, power, and thanksgiving, now, henceforth, and for ever. - Amen and Amen.
1. For the great importance of the matter contained in this chapter, and the sublimity of the language and conceptions, there is no portion of the New Testament equal to this. The apostle was now shut up in prison, but the word of the Lord was not bound; and the kingdom of God seems to have been opened to him in a most astonishing manner. There seems to have been exhibited to him a plan of the Divine counsels and conduct relative to the salvation of man, before and from the foundation of the world to the end of time; and while, with the eye of his mind, he contemplates this plan, he describes it in language at once the most elevated that can be conceived, and every where dignified and appropriate to the subject; so that he may with safety be compared with the finest of the Grecian writers. In the notes I have already observed how hard it is to give any literal translation of the many compound epithets which the apostle uses. Indeed his own nervous language seems to bend and tremble under the weight of the Divine ideas which it endeavors to express. This is most observable in the prayer and doxology which are contained in Eph 3:14-21. A passage in Thucydides, lib. vii. cap. lxxxvii, in fine, where he gives an account of the total overthrow of the Athenian general, Nicias, and his whole army, by the Sicilians, has been compared with this of the apostle; it is truly a grand piece, and no reader can be displeased with its introduction here: ξυνεβη τε εργον τουτο Ἑλληνικον των κατα τον πολεμον τονδε μεγιστον γενεσθαι - και τοις τε κρατησασι λαμπροτατον, και τοις διαφθαρεισι δυστυχεστατον· κατα παντα γαρ παντως νικηθεντες, και ουδεν ολιγον ες ουδεν κακοπαθησαντες, πανωλεθριᾳ δη, το λεγομενον, και πεζος και νηες, και ουδεν ὁ, τι ουκ απωλετο· και ολιγοι απο πολλων επ' οικου απενοστησαν· "This was the greatest discomfiture which the Greeks sustained during the whole war, and was as brilliant to the conquerors as it was calamitous to the vanquished. In every respect they were totally defeated; and they suffered no small evil in every particular: the destruction was universal, both of army and navy; there was nothing that did not perish; and scarcely any, out of vast multitudes, returned to their own homes.
The learned may compare the two passages; and while due credit is given to the splendid Greek historian, no critic will deny the palm to the inspired writer.
2. With such portions of the word of God before us, how is it that we can he said conscientiously to credit the doctrines of Christianity, and live satisfied with such slender attainments in the divine life? Can any man that pleads for the necessary and degrading continuance of indwelling sin, believe what the apostle has written? Can we, who profess to believe it, be excusable, and live under the influence of any temper or passion that does not belong to the mind of Christ? Will it be said in answer, that "this is only a prayer of the apostle, and contains his wish from the overflowings of his heart for the spiritual prosperity of the Ephesians?" Was the apostle inspired or not when he penned this prayer? If he were not inspired, the prayer makes no part of Divine revelation; if he were inspired, every petition is tantamount to a positive promise; for what God inspires the heart to pray for, that God purposes to bestow. Then it is his will that all these blessings should be enjoyed by his true followers, that Christ should inhabit their hearts, and that they should be filled with all the fullness of God; yea, and that God should do for them more abundantly than they can ask or think. This necessarily implies that they should be saved from all sin, inward and outward, in this life; that the thoughts of their hearts should be cleansed by the inspiration of God's Holy Spirit, that they might perfectly love him, and worthily magnify his holy name.
As sin is the cause of the ruin of mankind, the Gospel system, which is its cure, is called good news, or glad tidings; and it is good news because it proclaims him who saves his people from their sins. It would be dishonorable to the grace of Christ to suppose that sin had made wounds which that could not heal.
Albert Barnes: Notes on the Bible - 1834
3:21: Unto him be glory - see the notes, Rom 16:27.
In the church - Or, by the church; Eph 3:10. The church was to be the instrument by which the glory of God would be shown; and it was by the church that his praise would be celebrated.
Throughout all ages, world without end - There is a richness and amplification of language here which shows that his heart was full of the subject, and that it was difficult to find words to express his conceptions. It means, in the strongest sense, foRev_er. It is one of "the apostle's self-invented phrases" (Bloomfield); and Blackwall says that no version can fully express the meaning. It is literally, "Unto all generations of the age of ages," or "unto all the generations of the eternity of eternities, or the eternity of ages." It is the language of a heart full of the love of God, and desiring that he might be praised without ceasing foRev_er and ever.
Remarks On Ephesians 3
1. It is a great and glorious truth that the offers of the gospel are made to us, who are by nature Gentiles; and that those offers are confined to no class or condition of people - to no nation or tribe; Eph 3:1-6. This truth had been concealed for ages. The Jews regarded themselves as a unique people, and as exclusively the favorites of Heaven. The great effort has been made everywhere to show that there was a favored class of people - a class whom God regarded with special affection, on account of their birth, or rank, or nation, or wealth, or complexion. In one nation, there has been a distinction of "caste" carefully kept up from age to age, and sustained by all the power of the priesthood and the laws; and it has been held that that one class was the favorite of Heaven, and that every other was overlooked or despised. In another nation, it has been held that the services of an illustrious ancestry made a difference among people, and that this fact was to he regarded, even in religion.
In another, complexion has made a difference; and the feeling has insensibly grown up that one class were the favorites of Heaven, because they had a skin not colored like others, and that those not thus favored might be doomed to hopeless toil and servitude. In another, the attempt is made to create such a distinction by wealth; and it is felt that the rich are the favorites of Heaven. In all these eases, there is the secret feeling that in virtue of rank, or blood, or property, one class are the objects of divine interest, more than others; and that the same plan of salvation is not needed for them which is required for the poor, for the ignorant, and for the slave. The gospel regards all people as on a level; offers the same salvation to all; and offers it on the same terms. This is one of its glories; and for this we should love it. It meets man as he is - as everywhere a fallen and a ruined being - and provides a plan adapted to raise all to the glories of the same heaven.
2. Humility becomes us Eph 3:8. Paul felt that he was the least of all saints. He remembered his former life. He recalled the time when he persecuted the church. He felt that he was not worthy to be enrolled in that society which he had so greatly injured. If Paul was humble, who should not be? Who, since his time, has equalled his ardor, his zeal, his attainments in the divine life? Yet the remembrance of his former life served always to keep him humble, and operated as a check on all the tendencies to pride in his bosom. So it should be with us - with all Christians. There has been enough in our past lives to make us humble, if we would recall it, and to make us feel that we are not worthy to be enrolled among the saints. One has been an infidel; one licentious; one intemperlate; one rash, Rev_engeful, passionate; one has been proud and ambitious; one has been false, dishonest, faithless; all have had hearts opposed to God, alienated from good, and prone to evil; and there is not a Christian in the world who will not find enough in his past life to make him humble, if he will examine himself - enough to make him feel that he deserves not even the lowest place among the saints. So we shall feel if we look over our lives since we made a profession of religion. The painful conviction will come over our souls, that we have lived so far from God, and done so little in his cause, that we are not worthy of the lowest place among the blessed.
3. It is a privilege to preach the gospel; Eph 3:8. So Paul felt. It was an honor of which he felt that he was by no means worthy. It was proof of the favor of God toward him that he was permitted to do it. It is a privilege - an honor - to preach the gospel, anywhere arid to any class of people. It is an honor to be permitted to preach in Christian lands; it is an honor to preach among the pagan. It is an honor far above that of conquerors; and he who does it will win a brighter and more glorious crown than he who goes forth to obtain glory by dethroning kings, and laying nations waste. The warrior goes with the sword in one hand, and the torch in the other. His path is marked with blood, and with smouldering ruins. He treads among the slain; and the music of his march is made up of dying groans, and the shrieks of widows and orphans. Yet he is honored, and his name is blazoned abroad; he is crowned with the laurel, and triumphal arches are reared, and monuments are erected to perpetuate his fame. The man who carries the gospel goes for a different purpose. He is the minister of peace. He goes to tell of salvation. He fires no city; lays waste no field; robs no one of a home, no wife of a husband, no child of a father, no sister of a brother; - he goes to elevate the intellect, to mould the heart to virtue, to establish schools and colleges; to promote temperance, industry, and chastity; to wipe away tears, and to tell of heaven. "His" course is marked by intelligence and order; by peace and purity; by the joy of the domestic circle, and the happiness of a virtuous fire-side; by consolation on the bed of pain, and by the hope of heaven that cheers the dying. Who would not rather be a preacher of the gospel than a blood-stained warrior? Who would not rather have the wreath that shall encircle the brows of Paul, and Schwartz, and Martin, and Brainerd, than the laurels of Alexander and Caesar?
4. There is ample fullness in the plan of salvation by the Redeemer; Eph 3:8. In Christ there is unsearchable riches. None can understand the fulness that there is in him; none can exhaust it. Millions, and hundreds of million, have been saved by the fulness of his merits; and still those merits are as ample as ever. The sun in the heavens has shone for 6, 000 years, and has shed light and comfort. on countless million; but his beams are not exhausted or diminished in splendor. Today, while I write - this beautiful, calm, sweet day - (June 24, 1840) his beams are as bright, as rich, as full, as they were when they were shed on Eden. So of the Sun of righteousness. Millions have been enlightened by his beams; but today they are as full, and rich, and glorious, as they were when the first ray from that sun reached the benighted mind of a penitent sinner. And that fulness is not to be exhausted. No matter how many partake of his abundance; no matter how many darkened minds are enlightened; no matter though nation after nation comes and partakes of his fulness, yet there is no approach to exhaustion. The sun in the heavens may waste his fires and burn out, and become a dark orb, diffusing horror over a cold and cheerless world; but not so with the Sun of righteousness. That will shine on in glory foRev_er and ever; and the last penitent sinner on earth who comes to partake of the riches of the grace of Christ, shall find it as full and as free as did the first who sought pardon through his blood. Oh, the unsearchable riches of Christ! Who can understand this? Who can grow weary in its contemplation?
5. There is no good reason why any sinner should be lost; Eph 3:8. If the merits of the Saviour were limited; if his arm were a feeble human arm; if he died only for a part, and if his merit were already well-nigh exhausted, we might begin to despair. But it is not so. The riches of his grace are unbounded and inexhaustible. And why then does the sinner die? I can answer. He does like the man who expires of thirst while fountains bubble and streams flow all around him; like him who is starving amidst trees loaded with fruit; like him who is dying of fever in the midst of medicines that would at once restore him; like him who holds his breath and dies while the balmy air of heaven - pure, full, and free - floats all around him. If a man thus dies, who is to blame? If a man goes down to hell from lands where the gospel is preached, whose is the fault? It is not because the merits of Christ are limited; it is not because they are exhausted.
6. The church is designed to accomplish a most important purpose in the manifestation of the divine glory and perfections; Eph 3:10. It is by that that his great-wisdom is shown. It is by that entirely that his mercy is displayed; Eph 2:7. His power is shown in the creation and support of the worlds; his goodness in the works of creation and Providence; his truth in his promises and threatenings; his greatness and majesty are everywhere displayed in the universe which he has brought into being. His mercy is shown in the church; and there alone. Angels in heaven not having sinned, have had no occasion for its exercise; and angels that are fallen have had no offer of pardon. Throughout the wide universe there has been so far as we know, no exercise of mercy but in the church. Hence, the interest which the angelic beings feel in the work of redemption. Hence, they desire to look into these things, and to see more of the heighth and depth and length and breadth of the love of God evinced in the work of redemption. Hence the church is to be honored foRev_er as the means of making known to distant worlds the way in which God shows mercy to rebellious creatures. It is honor enough for one world thus to be the sole means of making known to the universe one of the attributes of God; and while other worlds may contain more proofs of his power and greatness, it is enough for ours that it shows to distant worlds how he can exercise compassion.
7. All tribulation and affliction may be intended to do some good, and may benefit others; Eph 3:13. Paul felt that his sufferings were for the "glory" - the welfare and honor of the Gentiles, in whose cause he was suffering. He was then a prisoner at Rome. He was permitted no longer to go abroad from land to land to preach the gospel. How natural would it have been for him to be desponding, and to feel that he was leading a useless life. But he did not feel thus. He felt that in some Way he might be doing good. He was suffering in a good cause, and his trials had been brought on him by the appointment of God. He gave himself to writing letters; he talked with all who would come to him Act 28:30-31, and he expected to accomplish something by his example in his sufferings. The sick, the afflicted, and the imprisoned often feel that they are useless. They are laid aside from public and active life, and they feel that they are living in vain. But it is not so. The long imprisonment of John Bunyan - so mysterious to him and to his friends - was the means of producing the Pilgrim's Progress, now translated into more than twenty languages, and already blessed to the salvation of thousands. The meekness, and patience, and kindness of a Christian on a bed of pain, may do more for the honor of religion than he could do in a life of health. It shows the sustaining power of the gospel; and this is much. It is "worth" much suffering to show to a world what the gospel can do in supporting the soul in times of trial; and he who is imprisoned or persecuted; he who lies month after month or year after year on a bed of languishing, may do more for the honor of religion than by many years of active life.
8. There is but one family among the friends of God; Eph 3:15. They all have one Father, and all are brethren. In heaven and on earth they belong to the same family, and worship the same God. Let Christians, therefore, first love one another. Let them lay aside all contention and strife. Let them feel that they are brethren - that though they belong to different denominations, and are called by different names, yet they belong to the same family, and are united under the same glorious head. Let them, secondly, realize how highly they are honored. They belong to the same family as the angels of light and the spirits of just men made perfect. It is an honor to belong to such a family; an honor to be a Christian. Oh, if we saw this in its true light, how much more honorable would it be to belong to this "family" than to belong to the families of the great on earth, and to have our names enrolled with nobles and with kings!
9. Let us seek to know more of the love of Christ in our redemption - to understand more of the extent of that love which he evinced for us; Eph 3:16-19. It is worth our study. It will reward our efforts. There are few Christians - if there are any - who understand the richness and fulness of the gospel of Christ; few who have such elevated views as they might have and should have of the glory of that gospel. It is wonderful that they who profess to love the Lord Jesus do not study that system more, and desire more to know the heighth, and depth, and length, and breadth of the love of Christ. True, it passes knowledge. We cannot hope fully to fathom it in this world. But we may know more of it than we do. We may aspire to being filled with all the fullness of God. We may long for it; pant for it; strive for it; pray for it - and we shall not strive in vain. Though we shall not attain all we wish; though there will be an infinity beyond what we can understand in this world, yet there will be enough attained to reward all our efforts, and to fill us with love and joy and peace. The love of God our Saviour is indeed an illimitable ocean; but we may see enough of it in this world to lead us to adore and praise God with overflowing hearts.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:21: be: Eph 1:6; Ch1 29:11; Psa 29:1, Psa 29:2, Psa 72:19, Psa 115:1; Isa 6:3, Isa 42:12; Mat 6:13; Luk 2:14; Rom 11:36, Rom 16:27; Gal 1:5; Phi 2:11, Phi 4:20; Ti2 4:18; Heb 13:21; Pe1 5:11; Rev 4:9-11, Rev 5:9-14, Rev 7:12-17
by: Phi 1:11; Heb 13:15, Heb 13:16; Pe1 2:5
throughout: Eph 2:7; Pe1 5:11; Pe2 3:18; Jde 1:25
John Gill
3:21 Unto him be glory in the church by Christ Jesus,.... This is a doxology, or an ascription of glory to God, with which the apostle concludes his prayer; glory is to be given to God on account of his perfections, which are to be celebrated; and on account of the works of creation and Providence, which are to be commended and acquiesced in; and on account of temporal mercies, for which thanks should be given; and especially for spiritual mercies, and above all for Jesus Christ: the glory of salvation, from first to last, is to be ascribed to his free grace; and his worship is to be regarded and constantly attended on; faith is to be exercised on him, as a promising and covenant keeping God; and our lives and conversations are to be ordered aright according to his word; and we are cheerfully and patiently to suffer for his cause and interest, in all which instances he is glorified: and the place where this glory is to be given, is the "church"; for the church, and true believers, only know the blessings and mysteries of divine grace; and they only know how to glorify God aright; and besides, glory must be given to God by believers, not only separately and apart, but conjunctly and together, in a church state; because there the Lord appears glorious, grants his presence, and displays his mighty grace: and this is to be done by "Christ Jesus", or "in" him; and may refer either to the church, which is in Christ; or to him as the medium by whom praise and glory are to be given to God; for all blessings are in Christ, and come to us through him, and he is the only way of access to God; nor can our praises and thanksgivings be acceptable unto God, but through him: and this glory is to be given
throughout all ages, world without end, Amen; for the church will abide for ever, in which it is to be given; the blessings of grace will be for ever dispensing, for which it is to be given; and Jesus Christ, the Mediator, will continue for evermore, by whom it is given: to all which is added the word "Amen", signifying his wish, that so it might be, and his faith, that so it would be.
John Wesley
3:21 In the church - On earth and in heaven.
Robert Jamieson, A. R. Fausset and David Brown
3:21 Translate, "Unto Him be the glory (that is, the whole glory of the gracious dispensation of salvation just spoken of) in the Church (as the theater for the manifestation of the glory, Eph 3:10) in Christ Jesus (as in Him all the glory centers, Zech 6:13) to all the generations of eternal ages," literally, "of the age of the ages." Eternity is conceived as consisting of "ages" (these again consisting of "generations") endlessly succeeding one another.