Ephesians 3:15

Translation
King James Version
Of whom the whole family in heaven and earth is named,
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KJV (with Strong's)
Of G1537 whom G3739 the whole G3956 family G3965 in G1722 heaven G3772 and G2532 earth G1909 G1093 is named G3687,
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Complete Jewish Bible
from whom every family in heaven and on earth receives its character.
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Berean Standard Bible
from whom every family in heaven and on earth derives its name.
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American Standard Version
from whom every family in heaven and on earth is named,
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World English Bible Messianic
from whom every family in heaven and on earth is named,
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Geneva Bible (1599)
(Of whom is named the whole familie in heauen and in earth)
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Young's Literal Translation
of whom the whole family in the heavens and on earth is named,
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See also
Ephesians 1:10Revelation 5:8Revelation 5:14Ephesians 1:21Revelation 3:12Jeremiah 33:16Acts 11:26
In the KJVVerse 29,267 of 31,102

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SUMMARY

Ephesians 3:15 encapsulates a profound truth about the universal nature of God's family, revealing that every form of fatherhood or lineage, whether earthly or heavenly, derives its very name and existence from the Father. This verse, embedded within Paul's prayer for the Ephesian believers, underscores God's supreme authority as the ultimate source of all identity and belonging, uniting all believers, past, present, and future, into one cohesive spiritual household.

CONTEXT

  • Literary Context: This verse is a pivotal part of Paul's intercessory prayer for the Ephesian believers, which begins in Ephesians 3:14. The entire third chapter is dedicated to unfolding the "mystery of Christ" (as stated in Ephesians 3:4), specifically the astonishing truth that Gentiles are now "fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel" (Ephesians 3:6). Verse 15 serves as the theological foundation for this unity, asserting that the very concept of "family" or "fatherhood" originates from God, thereby legitimizing and unifying the diverse components of His new spiritual family. Paul's prayer then continues to request that believers be strengthened by the Spirit, rooted in love, and comprehend the immeasurable love of Christ (Ephesians 3:16-19).
  • Historical & Cultural Context: In the Greco-Roman world, "family" (Latin: familia, Greek: oikos or patria) was the fundamental unit of society, dictating identity, lineage, and social standing. The concept of "fatherhood" (patria) carried immense weight, signifying authority, origin, and continuity. For Jewish people, lineage traced back to Abraham was paramount, establishing their identity as God's chosen people. Paul's declaration that every family, whether in heaven or on earth, derives its name from God directly challenges and redefines these traditional understandings. It transcends the historical and cultural divisions, particularly the profound chasm between Jew and Gentile, asserting a new, universal identity rooted not in human ancestry or societal structures, but in God the Father. This radical redefinition of family was crucial for the early church, which was grappling with integrating diverse cultural and ethnic groups into a unified body.
  • Key Themes: Ephesians 3:15 contributes significantly to several major themes within Ephesians and broader Pauline theology. Firstly, it powerfully reinforces the theme of Divine Fatherhood and Origin, emphasizing God as the ultimate source of all existence and identity. Every legitimate "fatherhood" or "lineage" finds its true genesis in Him, making Him the supreme patriarch. Secondly, it highlights the Unity of God's People, presenting a vision of a single, universal spiritual family that transcends all earthly distinctions—whether ethnic, social, or temporal. This family includes both living believers and those who have passed into glory, forming one unified body under God. This theme is further developed in Ephesians 4:4-6, which speaks of "one body and one Spirit... one Lord, one faith, one baptism, one God and Father of all." Thirdly, the verse underscores the theme of Divine Naming and Authority. To be "named" by God signifies ownership, authority, and the impartation of a new, divine identity. Just as a child takes the family name, believers bear God's name, signifying their adoption into His household and their spiritual lineage directly from Him, a concept beautifully articulated in Romans 8:15.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • family (Greek, patriá', G3965): This word (G3965) is directly related to patēr (πατήρ), meaning "father." While often translated "family," its deeper meaning is "paternal descent," "lineage," or "fatherhood." Paul's choice of patriá emphasizes that every instance of fatherhood, every legitimate lineage, every family unit, draws its essence and authority from the ultimate Father, God Himself. It's not just that God has a family, but that He is the origin point for the very concept of family.
  • whole (Greek, pâs', G3956): The Greek word pâs (G3956) means "all," "every," or "the whole." Its inclusion here is crucial, emphasizing the comprehensive and universal scope of God's family. It leaves no room for exclusion, encompassing every single member of God's redeemed people, without exception, across all time and space. This universality is central to Paul's argument for the inclusion of Gentiles and the breaking down of dividing walls.
  • is named (Greek, onomázō', G3687): The verb onomázō (G3687), meaning "to name," "to call," or "to mention," carries significant weight in biblical thought. Naming in the ancient world was an act of authority, signifying ownership, identity, and destiny. For God to "name" the whole family signifies His ultimate authority over it, His divine origination of it, and His bestowal of a new, shared identity upon its members. It implies that the very essence and character of this family are derived from Him.

Verse Breakdown

  • "Of whom": This phrase directly refers back to "the Father of our Lord Jesus Christ" mentioned in Ephesians 3:14. It establishes God the Father as the ultimate source and origin point from which all that follows derives. It underscores that the authority and nature of this family flow directly from Him.
  • "the whole family": This refers to the entirety of God's spiritual household, encompassing all who are united to Him through Christ. The Greek word patriá here implies not just a collection of individuals, but a lineage or "fatherhood" that traces its origin back to God. The inclusion of "whole" emphasizes its comprehensive nature, leaving no one out who belongs to God.
  • "in heaven and earth": This is a merism, a literary device where two contrasting parts represent the whole. It signifies the totality of God's family, including both the saints who have died and are now in heaven, and the believers who are currently living on earth. It speaks to the unbroken continuity and unity of God's people across the veil of death, all belonging to the same divine household.
  • "is named": This final clause asserts that the "whole family" derives its name, its identity, and its very existence from God the Father. To be "named" by God implies divine ownership, authority, and a shared familial identity that reflects the character and nature of the One who names. It signifies that their true identity and belonging are rooted in their relationship with Him.

Literary Devices

Ephesians 3:15 employs several powerful literary devices to convey its profound theological message. The most prominent is Merism in the phrase "in heaven and earth," which is used to express totality or universality. By mentioning these two distinct realms, Paul encompasses all of God's people—those who have passed into glory and those who remain on earth—into a single, unified family. This device emphasizes the comprehensive scope of God's fatherhood. Furthermore, the concept of "family" itself functions as a rich Metaphor for the church, illustrating the intimate, relational bond that believers share with God as their Father and with one another as spiritual siblings. This metaphor highlights belonging, inheritance, and shared identity. Finally, the act of being "named" carries significant Symbolism. In ancient cultures, naming was an act of authority and ownership, imparting identity and destiny. Here, God's act of naming His family symbolizes His ultimate sovereignty, His role as the source of all life and identity, and the profound truth that our truest identity is found in being called by His name.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ephesians 3:15 is a cornerstone for understanding the nature of God's universal family. It profoundly asserts that God the Father is the ultimate source and archetype of all fatherhood and every legitimate lineage, whether human or divine. This means that every earthly family, in its ideal form, reflects a divine pattern, and every spiritual family finds its origin and identity in Him. The verse dismantles any notion of exclusive ethnic or nationalistic claims to God's favor, declaring that all who are united in Christ, whether Jew or Gentile, living or departed, belong to one comprehensive family. This theological truth calls believers to a profound sense of unity and belonging, recognizing that their shared identity in Christ transcends all earthly divisions and connects them to a vast, eternal household under the loving authority of God the Father.

REFLECTION AND APPLICATION

Ephesians 3:15 offers immense comfort and a powerful call to unity for believers today. To know that the "whole family in heaven and earth is named" by God means that our identity, our belonging, and our very existence are rooted in the divine. We are not spiritual orphans but beloved children, adopted into a vast, eternal family with God as our Father. This truth provides a deep sense of security and purpose, reminding us that our ultimate allegiance and identity are not found in earthly affiliations but in our relationship with Him. This profound sense of belonging should inspire us to live in unity and love with all fellow believers, recognizing that our shared spiritual lineage in Christ far outweighs any denominational, cultural, or social differences. It challenges us to actively pursue reconciliation and harmony within the Church, reflecting the unified nature of God's family. Furthermore, understanding that we are part of this divinely named family empowers us to approach God in prayer with boldness and confidence, knowing that we are speaking to our Father who cares for His children.

Questions for Reflection

  • How does understanding God as the ultimate source of all "fatherhood" (patriá) impact your view of earthly families or authorities?
  • In what ways can you actively promote unity within the "whole family in heaven and earth" (the Church) in your daily life, overcoming divisions?
  • How does your identity as part of God's divinely named family influence your confidence in prayer or your sense of belonging and security?

FAQ

What does "the whole family in heaven and earth" mean?

Answer: This phrase refers to the entirety of God's redeemed people, encompassing both those who have already died in faith and are now in heaven, and those who are currently living on earth. It signifies the universal scope and unity of the Church, transcending time, space, and earthly distinctions. It means that there is one continuous, unbroken spiritual family under God's fatherhood, comprising all saints, whether past, present, or future, Jew or Gentile, all united in Christ.

How does God "name" this family?

Answer: God "names" this family in several profound ways. Firstly, it signifies His divine origination and ownership of this family; it exists because He willed it and brought it into being. Secondly, it implies that this family bears His character and reflects His nature, much like a child bears the family name and reflects the parents. Through Christ, believers are adopted into God's family, receiving the "Spirit of adoption" by which they cry "Abba, Father!" (Romans 8:15). This adoption bestows upon them a new identity and belonging, making them heirs with Christ (Galatians 4:7). Thus, to be "named" by God is to have one's identity, purpose, and destiny derived directly from Him.

CHRIST-CENTERED FULFILLMENT

Ephesians 3:15 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. It is through Christ that this "whole family in heaven and earth" is not only united but also truly named and brought into existence. As the eternal Son, Jesus perfectly reveals the Father, making it possible for humanity to enter into a familial relationship with God. His atoning sacrifice on the cross broke down the dividing wall of hostility between Jew and Gentile, creating "in himself one new man in place of the two, so making peace" (Ephesians 2:14-15). It is by grace, through faith in Christ, that both groups have access to the Father in one Spirit (Ephesians 2:18). Christ is the "head over all things to the church, which is his body, the fullness of him who fills all in all" (Ephesians 1:22-23), meaning that the entire family, both heavenly and earthly, finds its unity and identity in Him. Ultimately, the Father's purpose is to "unite all things in him, things in heaven and things on earth" (Ephesians 1:9-10), making Christ the central figure through whom the "whole family" is named, redeemed, and brought into eternal communion with God.

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Commentary on Ephesians 3 verses 14–21

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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Hippolytus of RomeAD 235
Hippolytus Refutation of All Heresies Book V
For that in the head the substance is the formative brain from which the entire family is fashioned.
For to this effect John also has said, "Which is, and which was, and which is to come, the Almighty."
Apostolic ConstitutionsAD 380
CONSTITUTIONS OF THE HOLY APOSTLES
Then let the high priest say: It is very meet and fight before all things to sing an hymn to Thee, who art the true God, who art before all beings, "from whom the whole family in heaven and earth is named; "
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.
JeromeAD 420
Commentary on Ephesians 3:14
Before any discussion we must note that he did not say “from whom every fatherhood in heaven and earth is born” but “from whom every fatherhood in heaven and earth is named.” For it is one thing to merit the name of father, another to have a natural relation [as eternal Father to all creatures].… I have searched about in Scripture asking whether the word fatherhood is ever applied to the Gentiles. I have found nothing except the twenty-first psalm, “and all the fatherhoods of the Gentiles shall adore in his sight,” and the twenty-eighth, “Give to the Lord, fatherhoods of the Gentiles, bring him the young of rams.” Think by this analogy: As God exists, God allows the term existence to be applied to creatures as well. So we say that creatures exist and subsist, not so as to imply that they exist in and of themselves [as God exists] but as a derived existence enabled by God.… According to this same argument, God allows the term fatherhood to be given to creatures. So by analogy to his fathering we can understand creaturely fathering.… Similarly, as the only good One he makes others good. As the only immortal One God has bestowed immortality on others. As the only true One he imparts the name of truth. So also the Father alone, being Creator of all and the cause of the subsistence of all things, makes it possible for other creatures to be called fathers.
JeromeAD 420
Commentary on Ephesians 2.3
We who are not of Abraham’s race are called Abraham’s children if we possess his faith. Similarly, I think that the angels and other invisible powers have something like princes of their own in heaven whom they rejoice to call fathers.… Our term fatherhood may now be used in the light of the awareness that God is Father of our Lord Jesus Christ. For the only begotten Son is so not by adoption but by nature. It is by adoption that creatures also are allowed to participate in fathering and hence are given the name of fathers. And remember that whatever we say of the Father and Son we say also of the Holy Spirit.
Theodoret of CyrusAD 458
Interpretation of the Epistle to the Ephesians 3.14-15
God is fully and truly Father; for he was not first a father and later became son but is always Father and Father by nature. The other fathers, whether bodily or spiritual, have received this name from above.… Paul is saying here that he is petitioning the Father of our Lord Jesus Christ, who is truly Father. He has his fatherhood not by receiving from another but himself has conferred fathering upon others.
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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