TRV
Translation
King James Version
May be able to comprehend with all saints what is the breadth, and length, and depth, and height;
Complete Jewish Bible
so that you, with all God’s people, will be given strength to grasp the breadth, length, height and depth of the Messiah’s love,
Berean Standard Bible
will have power, together with all the saints, to comprehend the length and width and height and depth
American Standard Version
may be strong to apprehend with all the saints what is the breadth and length and height and depth,
World English Bible Messianic
may be strengthened to comprehend with all the holy ones what is the breadth and length and height and depth,
Geneva Bible (1599)
That ye, being rooted and grounded in loue, may be able to comprehend with al Saints, what is the breadth, and length, and depth, and height:
Young's Literal Translation
that ye may be in strength to comprehend, with all the saints, what is the breadth, and length, and depth, and height,
In the KJVVerse 29,270 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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Gaius Marius VictorinusAD 370
EPISTLE TO THE EPHESIANS 1.3.18-19
God is through all and in all, and is all things and the source of all, through whom all things come and over all. In this aspect the task of understanding is to note and know what “the breadth, the length, the height and the depth” of divine grace. How all these exist together or may be understood to exist in God and according to these aspects requires another, higher comprehension.… Hence he prays finally that the Ephesians may understand them all together. And so that they will not despair through their inability to comprehend them together, he adds: “so that you may be able to comprehend with all the saints.” Therefore the saints comprehend these things together and can expound them.
Gaius Marius VictorinusAD 370
EPISTLE TO THE EPHESIANS 1.3.18-19
Since he has taught that three things tend toward maturity in Christ—faith, understanding and love—he here brings them all into a brief compass. He is now praying that God will bestow all these gifts upon the Ephesians. Note the sequence he has followed: He spoke first of faith, “that you may have Christ dwelling in the inner man in your hearts through faith.” Now he speaks of understanding by saying “so that you may comprehend with all the saints the breadth, length and depth.” Again he adds with regard to love, “to know the love that surpasses knowledge.”
AmbrosiasterAD 384
EPISTLE TO THE EPHESIANS 3.18.2
What is meant when Paul speaks of “length and breadth and depth and height?” Think of a sphere. The length is the same as the breadth and the height the same as the depth. So too all is proportional within the immeasurable infinity of God. A sphere is enclosed in a definite manner. God, being unenclosed, not only fills all things but exceeds all things. God is not confined but has everything within himself, so that he is the only one to be reckoned infinite. We cannot sufficiently thank him for the fact that, being so great, he deigned through Christ to visit human beings when they were subject to death and sin.
Gregory of ElviraAD 392
ON THE ARK OF NOAH 32
The height is the measure of the majesty of the Lord.… The length is the passion of the Lord’s cross, by which believers are sealed. The breadth is seen in Pentecost, when the Holy Spirit is coming down upon all believers.
Gregory of NyssaAD 395
ON THE THREE DAYS
The divine mind of the apostle did not imagine this fourfold figure of the cross to no purpose. He knew that this figure, which is divided into four segments from the common center, represents the power and providence of the one displayed upon it. This dimensionality runs through all things. For this reason he calls each of four projections by its own name. By the height he means what is above, by the depth the underworld, by the length and breadth the intermediate domain which is under the control of his all-governing power. Hence the worship of the cross is viewed in relation to the fourfold figure of the cross. The heavenly order is symbolically paying its devotion to the Lord in the upper part, the cosmic order in the middle part and even the infernal order in the lower part.
John ChrysostomAD 407
Homily on Ephesians 7
"To the end that ye being rooted and grounded in love, may be strong to apprehend with all the saints, what is the breadth, and length, and height, and depth,"
Thus is his prayer now again, the very same as when he began. For what were his words in the beginning? "That the God of our Lord Jesus Christ, the Father of glory may give unto you a Spirit of wisdom and revelation in the knowledge of Him; having the eyes of your heart enlightened, that ye may know what is the hope of His calling, what the riches of the glory of His inheritance in the saints; and what the exceeding greatness of His power to us-ward who believe." And now again he says the same. "That ye may be strong to apprehend with all the saints what is the breadth, and length, and height, and depth;" i.e., to know perfectly the mystery which hath been providentially ordered in our behalf: "and the breadth, and length, and height, and depth;" that is, too, the immensity of the love of God, and how it extends every where. And he outlines it by the visible dimensions of solid bodies, pointing as it were to a man. He comprehends the upper and under and sides. I have thus spoken indeed, he would say, yet is it not for any words of mine to teach you these things; that must be the work of the Holy Spirit. "By His might," saith he, is it that ye must be "strengthened" against the trials that await you, and in order to remain unshaken; so that there is no other way to be strengthened but by the Holy Ghost, both on account of trials and carnal reasonings.
Again, if in order to understand the love of God, it was necessary for Paul to pray, and there was need of the indwelling of the Holy Spirit, who by following mere reasonings shall understand the nature of Christ? And why is it a difficult thing to learn that God loveth us? Beloved, it is extremely difficult. For some know not even this; wherefore, they even say, numberless evils come to be in the world; and others know not the extent of this love. Nor, indeed, is Paul seeking to know its extent, nor with any view to measure it; for how could he? but only to understand this, that it is transcendent, and great. And this very thing, he says, he is able to show, even from the knowledge which hath been vouchsafed to us.
JeromeAD 420
Commentary on Ephesians 3:16
Let us think first about physical “breadth and length, depth and height” in order that we may be able to pass through these physical dimensions to their spiritual dimensions. For the sake of argument, let the physical length be that of heaven and earth, that is, of the whole world, from east to west. Let the breadth be from south to north. Let the depth be from the abyss and the infernal regions. Let the height be to all that is elevated above the heavens. But they say that the earth is round and rotates as a sphere. Roundness has no breadth and length, height and depth, but is proportional in all dimensions. Hence we are necessarily forced to understand spiritually by height the angels and forces above and by depth those powers below and what is beneath them. By length and breadth we speak spiritually of that which occupies the middle place between those above and those below. The consequence is that one draws near as a neighbor either to those things above or to those below. Whatever begins to advance one’s path toward better things so as to rise to the heavenly height, that is what Paul is calling length. Whatever brings one to the lower things as one lapses toward vice he is calling breadth.
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 3:18 is a pivotal verse within Paul's profound prayer for the Ephesian believers, expressing his earnest desire that they, along with all saints, would experientially grasp the immeasurable dimensions of God's love in Christ. This verse serves as a bridge, connecting the doctrinal truths Paul has revealed about the mystery of Christ and the inclusion of Gentiles with the practical, spiritual apprehension of these realities in the lives of believers, emphasizing a corporate, all-encompassing understanding of divine affection.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul masterfully employs several literary devices in Ephesians 3:18 to convey the ineffable nature of God's love. The most prominent is Metaphor, where the abstract concept of divine love is described using concrete, geometric dimensions (breadth, length, depth, and height). These spatial measurements serve as a powerful analogy for the immeasurable and all-encompassing nature of Christ's love, which transcends human understanding. The use of Polysyndeton, the repeated use of the conjunction "and" (καί) between each dimension, emphasizes the comprehensive and exhaustive nature of the love being described, creating a sense of accumulation and vastness that would be lost with a simple list. This repetition also contributes to a feeling of awe and wonder. Furthermore, the very concept of attempting to measure the unmeasurable through these dimensions can be seen as a form of Hyperbole, an intentional exaggeration to underscore the infinite and boundless quality of Christ's love, which truly "surpasses knowledge" (Ephesians 3:19).
THEOLOGICAL AND THEMATIC CONNECTIONS
Ephesians 3:18 stands as a profound theological statement on the nature of God's love and the Christian's relationship to it. It teaches that divine love is not merely an abstract concept but a tangible, multi-dimensional reality meant to be experientially apprehended by believers. This comprehension is not a solitary intellectual pursuit but a corporate journey, emphasizing the essential role of the community of faith in fostering spiritual growth and understanding. The passage implicitly connects to the doctrine of God's incomprehensibility (His infinite nature) while simultaneously asserting His desire for humanity to deeply experience His character, particularly His boundless love. It highlights that true spiritual maturity involves a continuous, deepening grasp of this love, which empowers believers to live out their calling and be filled with the fullness of God.
REFLECTION AND APPLICATION
Ephesians 3:18 calls believers to an active and ongoing pursuit of understanding the incomprehensible love of God. It challenges us to move beyond a superficial knowledge of theological truths to a deep, experiential apprehension that transforms our lives from the inside out. This pursuit is not meant to be solitary; rather, it is a communal journey undertaken "with all saints." This means engaging deeply with our Christian community, learning from one another, sharing insights, and mutually encouraging each other in faith. As we collectively grasp the breadth, length, depth, and height of Christ's love, we are empowered to live more courageously, forgive more freely, serve more sacrificially, and love more genuinely. This profound understanding becomes the root and foundation for all Christian living, enabling us to face life's challenges with unwavering hope and to extend God's grace to a broken world, reflecting the very love we have come to comprehend.
Questions for Reflection
FAQ
What exactly are the "breadth, length, depth, and height" referring to in Ephesians 3:18?
Answer: While Ephesians 3:18 does not explicitly state the object of these dimensions, the immediate context, particularly Ephesians 3:19, clarifies that Paul is referring to the "love of Christ, which surpasses knowledge." These four dimensions are poetic metaphors used to convey the immeasurable, all-encompassing, and boundless nature of Christ's love. They suggest that this love extends universally (breadth), endures eternally (length), reaches into the deepest human need and sin (depth), and elevates believers to the highest spiritual blessings and glory (height). It is a love that cannot be fully contained or measured by human understanding.
Why is it important to comprehend this "with all saints"?
Answer: The phrase "with all saints" emphasizes the communal and corporate nature of spiritual growth and understanding within the body of Christ. It highlights that grasping the vastness of God's love is not an individualistic or isolated pursuit but a shared journey. When believers come together, they can collectively apprehend truths that might be too grand for any one individual to fully grasp alone. Each "saint" brings their unique experience and perspective, contributing to a richer, more complete understanding for the whole community. This corporate comprehension fosters unity, mutual edification, and strengthens the church as it collectively grows in the knowledge and experience of Christ's love, fulfilling the purpose outlined in Ephesians 4:13.
CHRIST-CENTERED FULFILLMENT
Ephesians 3:18 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ Himself, for He is the embodiment and ultimate demonstration of the immeasurable love Paul yearns for believers to comprehend. The "breadth" of this love is seen in Christ's universal reach, extending salvation to "whoever believes in Him" (John 3:16), breaking down the dividing wall between Jew and Gentile (Ephesians 2:14). The "length" of this love is demonstrated in His eternal faithfulness and enduring covenant, for "Jesus Christ is the same yesterday and today and forever" (Hebrews 13:8). The "depth" of this love is profoundly revealed in His condescension, emptying Himself, taking the form of a servant, and humbling Himself even to death on a cross, reaching into the lowest depths of human sin and despair to redeem us (Philippians 2:6-8). Finally, the "height" of this love is manifested in His glorious resurrection and ascension, where He was "seated at the right hand of God in the heavenly places, far above all rule and authority and power and dominion" (Ephesians 1:20-21), and by which believers are also raised and seated with Him (Ephesians 2:6). To comprehend the breadth, length, depth, and height of this love is, therefore, to comprehend the full scope of Christ's redemptive work and His glorious person, in whom "all the fullness of God was pleased to dwell" (Colossians 1:19).