TRV
Study This Verse
Commentary on Ephesians 1 verses 15–23
We have come to the last part of this chapter, which consists of Paul's earnest prayer to God in behalf of these Ephesians. We should pray for the persons for whom we give thanks. Our apostle blesses God for what he had done for them, and then he prays that he would do more for them. He gives thanks for spiritual blessings, and prays for further supplies of them; for God will for this be enquired of by the house of Israel, to do it for them. He has laid up these spiritual blessings for us in the hands of his Son, the Lord Jesus; but then he has appointed us to draw them out, and fetch them in, by prayer. We have no part nor lot in the matter, any further than we claim it by faith and prayer. One inducement to pray for them was the good account he had of them, of their faith in the Lord Jesus and love to all the saints, Eph 1:15. Faith in Christ, and love to the saints, will be attended with all other graces. Love to the saints, as such, and because they are such, must include love to God. Those who love saints, as such, love all saints, how weak in grace, how mean in the world, how fretful and peevish soever, some of them may be. Another inducement to pray for them was because they had received the earnest of the inheritance: this we may observe from the words being connected with the preceding ones by the particle wherefore. "Perhaps you will think that, having received the earnest, it should follow, therefore you are happy enough, and need take no further care: you need not pray for yourselves, nor I for you." No, quite the contrary. Wherefore - I cease not to give thanks for you, making mention of you in my prayers, Eph 1:16. While he blesses God for giving them the Spirit, he ceases not to pray that he would give unto them the Spirit (Eph 1:17), that he would give greater measures of the Spirit. Observe, Even the best of Christians need to be prayed for: and, while we hear well of our Christian friends, we should think ourselves obliged to intercede with God for them, that they may abound and increase yet more and more. Now what is it that Paul prays for in behalf of the Ephesians? Not that they might be freed from persecution; nor that they might possess the riches, honours, or pleasures of the world; but the great thing he prays for is the illumination of their understandings, and that their knowledge might increase and abound: he means it of a practical and experimental knowledge. The graces and comforts of the Spirit are communicated to the soul by the enlightening of the understanding. In this way he gains and keeps possession. Satan takes a contrary way: he gets possession by the senses and passions, Christ by the understanding. Observe,
I. Whence this knowledge must come from the God of our Lord Jesus Christ, Eph 1:17. The Lord is a God of knowledge, and there is no sound saving knowledge but what comes from him; and therefore to him we must look for it, who is the God of our Lord Jesus Christ (see Eph 1:3) and the Father of glory. It is a Hebraism. God is infinitely glorious in himself all glory is due to him from his creatures, and he is the author of all that glory with which his saints are or shall be invested. Now he gives knowledge by giving the Spirit of knowledge; for the Spirit of God is the teacher of the saints, the Spirit of wisdom and revelation. We have the revelation of the Spirit in the word: but will that avail us, if we have not the wisdom of the Spirit in the heart? If the same Spirit who indited the sacred scriptures do not take the veil from off our hearts, and enable us to understand and improve them, we shall be never the better. - In the knowledge of him, or for the acknowledgment of him; not only a speculative knowledge of Christ, and of what relates to him, but an acknowledgment of Christ's authority by an obedient conformity to him, which must be by the help of the Spirit of wisdom and revelation. This knowledge is first in the understanding. He prays that the eyes of their understanding may be enlightened, Eph 1:18. Observe, Those who have their eyes opened, and have some understanding in the things of God, have need to be more and more enlightened, and to have their knowledge more clear, and distinct, and experimental. Christians should not think it enough to have warm affections, but they should labour to have clear understandings; they should be ambitious of being knowing Christians, and judicious Christians.
II. What it is that he more particularly desire they should grow in the knowledge of. 1. The hope of his calling, Eph 1:18. Christianity is our calling. God has called us to it, and on that account it is said to be his calling. There is a hope in this calling; for those who deal with God deal upon trust. And it is a desirable thing to know what this hope of our calling is, to have such an acquaintance with the immense privileges of God's people, and the expectations they have from God, and with respect to the heavenly world, as to be quickened thereby to the utmost diligence and patience in the Christian course. We ought to labour after, and pray earnestly for, a clearer insight into, and a fuller acquaintance with, the great objects of a Christian's hopes. 2. The riches of the glory of his inheritance in the saints. Besides the heavenly inheritance prepared for the saints, there is a present inheritance in the saints; for grace is glory begun, and holiness is happiness in the bud. There is a glory in this inheritance, riches of glory, rendering the Christian more excellent and more truly honourable than all about him: and it is desirable to know this experimentally, to be acquainted with the principles, pleasures, and powers, of the spiritual and divine life. It may be understood of the glorious inheritance in or among the saints in heaven, where God does, as it were, lay forth all his riches, to make them happy and glorious, and where all that the saints are in possession of is transcendently glorious, as the knowledge that can be attained of this upon earth is very desirable, and must be exceedingly entertaining and delightful. Let us endeavour then, by reading, contemplation, and prayer, to know as much of heaven as we can, that we may be desiring and longing to be there. 3. The exceeding greatness of God's power towards those who believe, Eph 1:19. The practical belief of the all-sufficiency of God, and of the omnipotence of divine grace, is absolutely necessary to a close and steady walking with him. It is a desirable thing to know experimentally the mighty power of that grace beginning and carrying on the work of faith in our souls. It is a difficult thing to bring a soul to believe in Christ, and to venture its all upon his righteousness, and upon the hope of eternal life. It is nothing less than an almighty power that will work this in us. The apostle speaks here with a mighty fluency and copiousness of expression, and yet, at the same time, as if he wanted words to express the exceeding greatness of God's almighty power, that power which God exerts towards his people, and by which he raised Christ from the dead, Eph 1:20. That indeed was the great proof of the truth of the gospel to the world: but the transcript of that in ourselves (our sanctification, and rising from the death of sin, in conformity to Christ's resurrection) is the great proof to us. Though this cannot prove the truth of the gospel to another who knows nothing of the matter (there the resurrection of Christ is the proof), yet to be able to speak experimentally, as the Samaritans, "We have heard him ourselves, we have felt a mighty change in our hearts," will make us able to say, with the fullest satisfaction, Now we believe, and are sure, that this is the Christ, the Son of God. Many understand the apostle here as speaking of that exceeding greatness of power which God will exert for raising the bodies of believers to eternal life, even the same mighty power which he wrought in Christ when he raised him, etc. And how desirable a thing must it be to become at length acquainted with that power, by being raised out of the grave thereby unto eternal life!
Having said something of Christ and his resurrection, the apostle digresses a little from the subject he is upon to make some further honourable mention of the Lord Jesus and his exaltation. He sits at the Father's right hand in the heavenly places, etc., Eph 1:20, Eph 1:21. Jesus Christ is advanced above all, and he is set in authority over all, they being made subject to him. All the glory of the upper world, and all the powers of both worlds, are entirely devoted to him. The Father hath put all things under his feet (Eph 1:22), according to the promise, Psa 110:1. All creatures whatsoever are in subjection to him; they must either yield him sincere obedience or fall under the weight of his sceptre, and receive their doom from him. God GAVE him to be head over all things. It was a gift to Christ, considered as a Mediator, to be advanced to such dominion and headship, and to have such a mystical body prepared for him: and it was a gift to the church, to be provided with a head endued with so much power and authority. God gave him to be the head over all things. He gave him all power both in heaven and in earth. The Father loves the Son, and hath given ALL things into his hands. But that which completes the comfort of this is that he is the head over all things to the church; he is entrusted with all power, that is, that he may dispose of all the affairs of the providential kingdom in subserviency to the designs of his grace concerning his church. With this therefore we may answer the messengers of the nations, that the Lord hath founded Zion. The same power that supports the world support the church; and we are sure he loves his church, for it is his body (Eph 1:23), his mystical body, and he will care for it. It is the fulness of him that filleth all in all. Jesus Christ filleth all in all; he supplies all defects in all his members, filling them with his Spirit, and even with the fulness of God, Eph 3:19. And yet the church is said to be his fulness, because Christ as Mediator would not be complete if he had not a church. How could he be a king if he had not a kingdom? This therefore comes in to the honour of Christ, as Mediator, that the church is his fulness.
Every prayer that we offer up to God is made either in thanks for what we have received or in petition to receive something else. We are encouraged to pray both for ourselves and for those we love. So Paul says, “I make mention of you in my prayer.” “Therefore my chief prayer is first on my account, then on yours.”
Never was anything equal to the yearnings of the Apostle, never anything like the sympathy and the affectionateness of the blessed Paul, who made his every prayer in behalf of whole cities and peoples, and writes the same to all, "I thank my God for you, making mention of you in my prayers." Think how many he had in his mind, whom it were a labor so much as to remember; how many he made mention of in his prayers, giving thanks to God for them all as though he himself had received the greatest blessing.
"Wherefore," he says, i.e., because of what is to come, because of the good things that are laid up in store for them who rightly believe and live. And it is meet then to give thanks to God both for all the things which mankind have received at His hands, both heretofore and hereafter; and meet to give Him thanks also for the faith of them that believe.
"Having heard," saith he, "of the faith in the Lord Jesus which is among you, and which ye show toward all the saints."
He on all occasions knits together and combines faith and love, a glorious pair; nor does he mention the saints of that country only, but all.
"I cease not to give thanks for you, making mention of you in my prayers."
Continue studying Ephesians 1:16 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Ephesians 1:16 reveals the apostle Paul's deep and consistent pastoral heart, expressing his unwavering gratitude and persistent intercession for the Ephesian believers. This verse follows his profound declaration of the spiritual blessings bestowed upon them in Christ, demonstrating that his theological understanding of God's grace naturally flowed into a vibrant and disciplined prayer life characterized by continuous thanksgiving and specific remembrance of those he served.
CONTEXT
Literary Context: Ephesians 1:16 is situated within the opening salutation and thanksgiving section of Paul's letter to the Ephesians. Following a majestic doxology that extols God for the spiritual blessings believers have in Christ, including election, adoption, redemption, and the sealing of the Holy Spirit (Ephesians 1:3-14), Paul transitions to expressing his personal response to their faith. Verse 15 notes his hearing of their faith in the Lord Jesus and their love for all the saints. Verse 16 then immediately follows, detailing the practical outflow of this news: his unceasing thanksgiving and specific intercessory prayer for them, setting the stage for the profound prayer requests that follow in Ephesians 1:17-23. This verse acts as a bridge, connecting Paul's theological praise to his pastoral petition.
Historical & Cultural Context: The letter to the Ephesians was likely written by Paul during his imprisonment, possibly in Rome (c. A.D. 60-62). Ephesus was a prominent city in Asia Minor, a major port, and a center of Roman administration and pagan worship, particularly devoted to the goddess Artemis. The church there comprised both Jewish and Gentile believers, and Paul had spent a significant amount of time ministering among them, establishing a strong foundation (Acts 19). In the ancient world, letters often began with a thanksgiving section, but Paul's are uniquely robust and theologically rich. His emphasis on persistent prayer and thanksgiving would have resonated with a community facing the pressures of a pagan society, reminding them of their spiritual unity and the ongoing divine support available through prayer, a practice central to both Jewish and early Christian life.
Key Themes: This verse contributes significantly to several key themes in Ephesians and Paul's broader theology. First, it underscores the theme of Thanksgiving and Praise, demonstrating that gratitude is not merely an emotion but a continuous spiritual discipline, a natural response to God's abundant grace already outlined in Ephesians 1:3-14. Second, it highlights the Importance of Intercessory Prayer, showing that genuine pastoral care involves consistently bringing believers before God's throne, specifically "making mention" of them. This sets a precedent for the detailed prayer requests that follow, focusing on their spiritual growth and understanding. Third, it reveals Paul's Pastoral Heart and Apostolic Concern, showcasing his deep affection and commitment to the spiritual well-being of the churches he founded, a theme consistently seen throughout his epistles, such as in Philippians 1:3-4.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ephesians 1:16 primarily employs Parallelism and Intensification. The two clauses, "Cease not to give thanks for you" and "making mention of you in my prayers," function in a complementary Parallelism, expressing two intertwined aspects of Paul's consistent spiritual discipline. His thanksgiving is not separate from his prayers but is an integral part of them, and his prayers are characterized by specific remembrance. The phrase "Cease not" serves as an Intensification or a form of Hyperbole, emphasizing the unwavering and persistent nature of Paul's prayer life. While not literally praying every second of every day, it conveys a profound commitment and regularity, highlighting the depth of his pastoral care and the vital role of continuous communion with God in his ministry. This deliberate expression of ongoing spiritual activity also contributes to the overall Pastoral Tone of the letter, immediately establishing Paul's deep affection and concern for his readers.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ephesians 1:16 profoundly illustrates the theological truth that genuine faith naturally overflows into a life of gratitude and intercession. Paul's example teaches us that our awareness of God's blessings, both for ourselves and for others, should fuel a continuous spirit of thanksgiving. Furthermore, it underscores the vital role of intercessory prayer within the Christian community, demonstrating that believers are called to actively uphold one another before God, remembering specific individuals and their spiritual journeys. This practice not only reflects a deep love for fellow saints but also acknowledges God's sovereignty and His power to work through the prayers of His people, fostering spiritual growth and unity within the body of Christ.
REFLECTION AND APPLICATION
Paul's unwavering commitment to giving thanks and making mention of the Ephesians in his prayers provides a powerful model for contemporary believers. It challenges us to cultivate a prayer life that is not merely reactive to crises but is proactively rooted in gratitude for God's work in the lives of others. This verse calls us to move beyond generic prayers to specific, intentional intercession, remembering individuals by name and bringing their particular needs, joys, and struggles before God. Such a practice transforms our relationships, deepens our empathy, and strengthens the bonds of Christian community. It reminds us that our spiritual well-being is interconnected, and our prayers for one another are a tangible expression of love and faith, fostering an atmosphere where God's grace can continue to abound.
Questions for Reflection
FAQ
What does "cease not" truly imply about Paul's prayer life?
Answer: The phrase "cease not" (Greek: adialeiptos, related to paúō in this verse) does not mean that Paul literally prayed every single second without interruption. Instead, it conveys a sense of continuous habit, unwavering commitment, and regular persistence. It implies that prayer and thanksgiving were an integral, ongoing part of his life and ministry, something he returned to consistently and without fail. It's akin to how we might say someone "never stops working" or "is always thinking about" something—it highlights a dominant characteristic rather than a literal, unbroken activity. This concept is echoed in 1 Thessalonians 5:17, urging believers to maintain a constant attitude of prayer.
Why is Paul giving thanks for the Ephesians, not just praying for them?
Answer: Paul's emphasis on giving thanks for the Ephesians, rather than solely making petitions for them, highlights his recognition of God's active work in their lives. He had heard of their "faith in the Lord Jesus and their love for all the saints" (Ephesians 1:15), which he understood as evidence of God's grace and power. His thanksgiving is a response to this divine activity, acknowledging God as the source of their spiritual growth and virtues. This teaches us that a mature prayer life includes not only asking God for things but also celebrating and giving Him glory for what He has already done and is doing in the lives of others, fostering a spirit of gratitude and worship.
CHRIST-CENTERED FULFILLMENT
Paul's unceasing thanksgiving and intercessory prayer in Ephesians 1:16 find their ultimate pattern and empowerment in Christ. Jesus Himself lived a life characterized by profound gratitude to the Father (John 11:41) and constant intercession for His disciples and all believers (John 17:9-26). Indeed, the resurrected Christ continues His high priestly ministry in heaven, perpetually interceding for us at the right hand of God (Romans 8:34 and Hebrews 7:25). Our ability to approach God in prayer and thanksgiving is entirely predicated on Christ's atoning work, which grants us access to the Father through the Spirit (Ephesians 2:18). Thus, Paul's prayer life, filled with gratitude and specific mention of others, serves as a Christ-like example, demonstrating the Spirit-empowered communion with God made possible by our Lord, who is both the object of our thanks and the one who enables our unceasing approach to the Father.