TRV
Translation
World English Bible Messianic
For this cause, I bow my knees to the Father of our Lord Yeshua the Messiah,
Young's Literal Translation
For this cause I bow my knees unto the Father of our Lord Jesus Christ,
In the KJVVerse 29,266 of 31,102
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Commentary on Ephesians 3 verses 14–21
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, etc., 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 Eph 1:3.
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, Eph 3:15. 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, etc. 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, etc. 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, Eph 3:17. 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 throns 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, etc. (Eph 3:18, Eph 3:19); 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 11:8, Job 11:9. 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, Eph 3:19. 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, Eph 3:20, Eph 3:21. 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 14–21. Public domain.
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Clement of AlexandriaAD 215
The Stromata Book 6
But the self-love of the Greeks proclaims certain men as their teachers. As, then, the whole family runs back to God the Creator; so also all the teaching of good things, which justifies, does to the Lord, and leads and contributes to this.
TertullianAD 220
On Repentance
Why not? He had found the son whom he had lost; he had felt him to be all the dearer of whom he had made a gain. Who is that father to be understood by us to be? God, surely: no one is so truly a Father; no one so rich in paternal love.
Hippolytus of RomeAD 235
Hippolytus Refutation of All Heresies Book VI
This, he says, is what has been written in Scripture: "On this account I bend my knees to the God and Father and Lord of our Lord Jesus Christ, that God would grant you to have Christ dwelling in the inner man"
Methodius of OlympusAD 311
By communication of the Spirit, the Church contributing here their clearness and transformation into the image of the Word. And Paul confirms this, teaching it plainly, where he says:
Gaius Marius VictorinusAD 370
EPISTLE TO THE EPHESIANS 1.3.14
By kneeling we demonstrate the full form of prayer and petition. So we bend our knees. We ought not merely to incline our minds to prayer but also our bodies. We do well to lower our bodies lest we create an impression of elevation or an appearance of pride.
Gaius Marius VictorinusAD 370
EPISTLE TO THE EPHESIANS 1.3.14
All good working and doing occur through Christ. The spirit of Christ is that of a serving ministry. He is himself the ministry of God toward us. God does everything through him. Therefore he says, “I bend my knees to the Father.”
John ChrysostomAD 407
Homily on Ephesians 7
He here shows the spirit of his prayer for them. He does not say simply, "I pray," but manifests the supplication to be heartfelt, by the "bowing of the knees."
"From whom every family."
That is, no longer, he means, reckoned, according to the number of Angels, but according to Him who hath created the tribes both in heaven above and in earth beneath, not as the Jewish.
It seems necessary to state what are meant by "families." Here on earth, indeed there are "families" that is races sprung from one parent stock; but in heaven how can this be, where none is born of another? Surely then, by "families," "the family of Amattari:" or else that it is from Him from whom earthly fathers have their name of father.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Ephesians 3:14 marks a pivotal moment in Paul's epistle, transitioning from his exposition of the profound "mystery" of the gospel—the inclusion of Gentiles as co-heirs with Israel—to a fervent, personal prayer for the Ephesian believers. This verse introduces Paul's posture of deep humility and earnest intercession, revealing his profound reverence for God and his passionate desire for the spiritual growth and strengthening of the church, a direct response to the glorious revelation of God's boundless grace previously expounded.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ephesians 3:14 employs several literary devices. Metonymy is evident in "I bow my knees," where the physical action of bending the knees stands in for the spiritual attitude of humility, reverence, and earnest supplication. The part (knees) represents the whole person's posture of worship and submission. The verse also functions as a Transition or Pivot in the epistle, shifting from the theological exposition of the mystery in the first half of the chapter to a heartfelt prayer for the spiritual strengthening of the believers in the latter half. This pivot highlights the practical and personal implications of profound theological truth. Furthermore, the verse introduces Paul's Apostolic Intercession, a recurring literary and theological motif in his letters, where he models and performs the vital role of praying for the spiritual growth and maturity of the churches he founded or served.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ephesians 3:14 underscores the profound privilege and posture of Christian prayer. Paul's act of bowing his knees before "the Father of our Lord Jesus Christ" reveals that prayer is not merely a request for needs but an act of worship, reverence, and intimate communion. It highlights the Christian's unique access to God as Father, made possible solely through Jesus Christ. This access is not earned but is a gift of grace, allowing believers to approach the divine throne with both humility and confidence. The verse also sets the stage for the New Testament emphasis on intercessory prayer, demonstrating that spiritual growth and understanding in the church are often birthed and sustained through the earnest prayers of God's people.
REFLECTION AND APPLICATION
Paul's humble posture in Ephesians 3:14 serves as a powerful model for believers today. It reminds us that prayer is a sacred act, deserving of our utmost reverence and earnestness. While the physical posture of kneeling is not a rigid requirement for effective prayer, the spirit of humility it embodies is essential. We are called to approach God with a deep awareness of His sovereignty and our dependence, recognizing that our access to Him is a gracious privilege, not a right. This verse challenges us to consider what truly moves us to prayer – is it merely our needs, or is it also the profound truths of God's character and His redemptive plan? Furthermore, Paul's example calls us to a ministry of intercession, praying not only for ourselves but fervently for the spiritual strengthening, understanding, and love of our fellow believers, that they might grasp the immeasurable dimensions of Christ's love.
Questions for Reflection
FAQ
Why does Paul specifically mention "bowing his knees" rather than just saying "I pray"?
Answer: Paul's explicit mention of "bowing his knees" (Greek: kámptō ta gónata) is significant because it describes a physical posture that universally conveyed deep humility, reverence, and earnest supplication in the ancient world. It goes beyond a mere verbal expression of prayer, indicating a full bodily engagement in worship and petition. This posture emphasizes the solemnity and intensity of Paul's intercession, highlighting his profound respect for God and the seriousness with which he approaches the divine throne. It is a physical manifestation of a spiritual attitude of surrender and dependence, underscoring that his prayer is a dedicated act of worship and not a casual request.
What is the significance of addressing God as "the Father of our Lord Jesus Christ"?
Answer: Addressing God as "the Father of our Lord Jesus Christ" is a profoundly theological and relational designation. It emphasizes several key truths:
CHRIST-CENTERED FULFILLMENT
Ephesians 3:14, while a prayer of Paul, is profoundly Christ-centered in its fulfillment. Paul's ability to "bow his knees unto the Father" is entirely predicated on the person and work of Jesus Christ. It is through Christ that the "mystery" of Gentile inclusion, which prompts this prayer, has been revealed (Ephesians 3:4-6). Moreover, our very access to the Father is exclusively "through Him" (Ephesians 2:18). Jesus is the One who makes the Father known (John 1:18), and it is His sacrifice that inaugurates the new covenant, granting believers the privilege of approaching God directly. Ultimately, Paul's posture of humble submission foreshadows the universal acknowledgment of Christ's supreme authority, where "every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:10-11). Thus, Paul's prayer is not just to the Father, but through the Son, and for the church to comprehend the immeasurable love of Christ (Ephesians 3:19), making this verse a powerful testament to Christ's centrality in all Christian life and worship.