The Grace Commentary – Your free verse-by-verse Bible commentary Ephesians 3

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Ephesians 3:1

For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles—

(a) For this reason. “I’m a prisoner because I preached the reconciliation of the Gentiles.”

(b) Prisoner. When Paul wrote this letter, he was living under house arrest in Rome.

While visiting Jerusalem, Paul had been arrested on trumped-up charges of inciting a riot (Acts 21:30–33). Paul spent the next two years (Acts 24:27) cooling his heels in a Judean prison. When it became apparent that the corrupt governor would not release him without a bribe (Acts 24:26), Paul exercised his right as a Roman citizen to appeal to Caesar (Acts 25:11). He was shipped off to Rome to await trial.

For two years, Paul lived under house arrest chained to a soldier (see entry for Eph. 6:20). During this time he received visitors, preached the gospel, and wrote the so-called “prison letters” to the Ephesians, Philippians, Colossians, and Philemon. In this way, the gospel went out from Paul’s house to all corners of the world (Acts 28:31, Php. 1:12). What happened next remains a mystery, but it seems that Paul was set at liberty. Later he was arrested again, possibly at Troas (2 Tim. 4:13). Writing in Church History (2.22.8), Eusebius records that Paul was executed during the later years of the Emperor Nero.

(c) Prisoner of Christ Jesus. Paul did not see himself as a prisoner of Rome nor Caesar, but as a prisoner, or captive, of Christ (Eph. 4:1, Phm. 1:1, 9, 2 Tim. 1:8). He was the Lord’s “ambassador in chains” (Eph. 6:20). He saw beyond his natural confinement to a higher reality. “We don’t look at the things which are seen, but the things which are unseen” (2 Cor. 4:18). Caesars come and go, but the Lord reigns forever. Empires rise and fall, but the Lord’s kingdom has no end.

In the natural realm, Paul was in trouble. He was chained and without options. But Paul saw things differently. “My times are in the Lord’s hands, and in him I will trust” (see Ps. 31:14–15). In the trials of life we can choose to see Caesar or Christ, who is above all. We can see the storm, or see the Savior. We can see injustice, or “the Judge at the door” (Jas. 5:9). A mature believer looks beyond their temporary circumstances and sets their minds on things above (Col. 3:2).

(d) Gentiles. The riot that led to Paul’s initial arrest and long imprisonment was the result of preaching the good news to the Gentiles (Acts 21:27–28, 22:21–22). In his statement to King Agrippa, Paul said he had preached that the Gentiles should turn to God, “and this is why the Jews seized me” (Acts 26:21). Paul told the Gentile believers not to be concerned about this, because his captivity served to validate his message (see Eph. 3:13).

Ephesians 3:2

if indeed you have heard of the stewardship of God’s grace which was given to me for you;

(a) If… you have heard. “Assuming you have heard of my ministry.” Paul expected his letter would be read in churches where he was known only by reputation.

(b) Stewardship or administration. The original noun (oikonomia) can be translated as stewardship (e.g., 1 Cor. 9:17) or management (e.g., Luke 16:2).

(c) The stewardship of God’s grace. Paul had been entrusted with the desire and ability to take the gospel to the Gentiles (Gal. 2:9, Eph. 3:8). “Regard me as a servant of Christ and a faithful steward of the mysteries (or message) I have been given” (1 Cor. 4:1–2). To preach the unfathomable riches of Christ to the Gentiles was his God-given work (Eph. 2:10, 3:8).

(d) Grace in this context refers to the spiritual gifts and abilities God has given you. We have all been “graced”, or gifted, by God in different ways (Eph. 4:7, 1 Pet. 4:10).

Ephesians 3:3

that by revelation there was made known to me the mystery, as I wrote before in brief.

(a) Revelation. The mystery of God’s will—that Jewish and Gentile believers are being made into a new humanity in Christ (Eph. 2:15)—was revealed to Paul by the Holy Spirit.

(b) Mystery. A mystery refers to a plan or purpose of God which may be revealed to us by his Spirit; see entry for Eph. 1:9.

Paul has been referring to the new creation realities of our union with Christ all through his letter. He writes to the faithful in Christ Jesus (Eph. 1:1). He says we were sealed in him, raised with him, and are now seated with him in heavenly places in Christ Jesus (Eph. 1:13, 2:6). If we hadn’t gotten his point already, he now makes it plain that God’s desire for fellowship extends to both Jew and Gentile alike (Eph. 3:6).

Ephesians 3:4

By referring to this, when you read you can understand my insight into the mystery of Christ,

(a) When you read my letter, the mystery of Christ will be a mystery no longer.

(b) My insight. Paul was a teacher of mystery and a revealer of revelation. After reading his letters, the spiritually-minded believer responds, “Aha, so that’s what God has been doing. That’s where this is headed.”

(c) Insight. The original noun (synesis) is sometimes translated as understanding, and it means a mental bringing together. It’s combining pieces of information to achieve comprehension and insight. For more, see the entry for Col. 1:9.

(d) The mystery of Christ is “Christ in you, the hope of glory” (Col. 1:27). Through Christ, God would reconcile both Jews and Gentiles to himself in one new body (Eph. 2:16, 3:6).

Paul mentions four mysteries in his letter. In chapter one, he refers to “the mystery of his will” which is the restoration or summing up of all things in Christ (Eph. 1:10). Here in chapter three, he discusses the mystery of Christ, which is that God desires to bring Jews and Gentiles into spiritual union with himself through his Son (Eph. 3:6). In chapter five, he refers to the “great mystery” of Christ and his church (Eph. 5:32), which is that Christ exercises his headship over all things through the church (Eph. 3:10). He concludes with the “mystery of the gospel” (Eph. 6:19), the good news that God is with us and for us, and desires to be in spiritual union in us (Col. 1:27).

See entry for Mysteries of God.

Ephesians 3:5

which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets in the Spirit;

(a) Other generations. God’s eternal purposes were not fully revealed prior to the coming of Christ (Col. 1:26).

Those who lived during the Old Testament could not grasp the new covenant mysteries which were now being revealed. Aside from a few prophetic hints, they did not know about the new creation and the indwelling Holy Spirit (c.f., Eze. 11:19, 36:36). Nor did they know that God had included the Gentiles in his plans (c.f., Is. 2:2, Hos. 2:23, Joel 2:28).

(b) Has now been revealed. The inclusion of the Gentiles in God’s rescue plan was also revealed in Christ’s preaching (e.g., Matt. 22:8–10, John 17:2), his ministry (e.g., Luke 7:2–10, John 4:4–14), and in the instructions he gave to his disciples (Matt. 28:18–20, Luke 24:47, Acts 1:8). It was also revealed in Peter’s inspired preaching (Acts 2:17), and his experience at the house of Cornelius (Acts 10:45, 11:18). In Paul’s case, the “mystery” was made known by direct revelation from the Lord (e.g., Acts 9:15, 13:47, 15:7, 22:21).

(d) Apostles and prophets; see entry for Eph. 2:20.

(e) In the Spirit. We can read about God’s plan in the Bible, but Peter, Paul, and the other apostles and prophets received it directly from the Holy Spirit.

Ephesians 3:6

to be specific, that the Gentiles are fellow heirs and fellow members of the body, and fellow partakers of the promise in Christ Jesus through the gospel,

(a) To be specific. The words are italicized to show they are not in the original text. They have been added by translators for clarity.

(b) Gentiles. Non-Jews (Gal. 2:14).

(c) Fellow… fellow… fellow. Paul hammers this point: the Gentiles are accepted by God on equal terms. They are not second-class citizens in the kingdom of God. They are not to be left in the outer court as they were in the Jerusalem Temple.

(d) Fellow heirs. The original noun (sugkleronomos) means co-heir or co-participant, and appears three other times in the New Testament (Rom. 8:17, Heb. 11:9, 1 Pet. 3:7).

Having been welcomed into the household or family of God, the Gentiles have become heirs of God and fellow heirs with Christ (Rom. 8:17). They are as much a part of God’s family as the Jews, and they have an equal inheritance.

(e) Members are people, the individual parts of the body of Christ. As fellow members, we are joined together by God so that we might have mutual dependence on one another, and look out for the interests of others (1 Cor. 12:24–25, Php. 2:4). No Christian stands alone.

(f) The body of Christ is the church, of which Christ is the head (Eph. 1:22–23, 5:23, Col. 1:18). “We who are many are one body in Christ” (Rom. 12:5).

Spiritual union is such an alien concept to the natural mind that the Bible provides several word pictures to help us grasp it (e.g., a vine and its branches, the temple of the living God, the Lamb and the bride). The metaphor which appears most often in the New Testament is that of the body of Christ, of which every believer is a member (Rom. 12:4, 5, 1 Cor. 6:15, 10:17, 12:12–20, 22–25, 27, Eph. 3:6, 4:4, 4:15–16, 5:23, 30, Col 1:18, 2:19, 3:15).

(g) The promise in Christ Jesus. The promised Savior.

The Gentiles were strangers to the covenants of promise offered to Israel (Eph. 2:12), but now all of the promises of God, including salvation and the other blessings, were theirs in Christ (2 Cor. 1:20). “For the promise is for you and your children and for all who are far off,” said Peter at Pentecost (Acts 2:39).

(h) Through the gospel, or good news, we hear about the great love of God and his good promises toward us. See also the entry for Eph. 1:13.

Ephesians 3:7

of which I was made a minister, according to the gift of God’s grace which was given to me according to the working of His power.

(a) I was made a minister. Paul had been an old covenant Pharisee, but the grace of God qualified and empowered him to be a minister of the new covenant (1 Cor. 3:10, 15:10, Gal. 2:9, Col. 1:23).

Every believer is a minister or servant of God’s grace (Rom. 12:6, 1 Pet. 4:10). You are not qualified or disqualified on account of your pedigree, gender, or education. You are qualified by the Lord and empowered by his grace.

(b) Minister. The original noun (diakonos) means servant (e.g., Rom. 16:1), and is sometimes translated as deacon (e.g., Php. 1:1). Jesus used the word to describe those who serve in the kingdom (Matt. 20:26, 23:11, John 12:26). Those who minister, serve in the name of Christ the Servant-King (Mark 10:45, Php. 2:5–7).

(c) The gift of God’s grace cannot be earned through good works or law-keeping (Rom. 11:6, Gal. 2:21, 2 Tim: 1:9). “It is the gift of God” (Eph. 2:8).

(d) Grace; see next verse.

(e) The working of his power. God’s power is supernaturally energetic. It works, transforms, and resurrects. God’s great power is not something to dissect in seminars. It is something to experience in the heart and witness in the marketplace. Paul marveled at God’s grace (“I was the least of saints”) and his power (“I was made a minister”). Paul was not ashamed to confess his weaknesses and shortcomings—“I was with you in weakness and fear” (1 Cor. 2:3)—as it gave him opportunities to brag about the power of God (e.g., 2 Cor. 12:9).

(f) His power; see entry for Eph. 1:19.

Ephesians 3:8

To me, the very least of all saints, this grace was given, to preach to the Gentiles the unfathomable riches of Christ,

(a) The very least. When God called Paul to take the good news to the Gentiles, he was a brand new believer (see Acts 26:16–18).

(b) The saints. The family of God; see entry for Eph. 1:1.

The Lord chose the least likely of candidates—a law-loving Hebrew of Hebrews—to be his apostle to the Gentiles. He did this so that we would marvel at the power of his grace. Few people have accomplished half of what Paul did, yet he gave all credit to “the grace of God with me” (1 Cor. 15:10).

(d) Preach. The original verb here (euangelizo) is closely related to the word for gospel (euangelion). To preach is to announce the good news of Jesus. Preaching does not involve arguing or debating. Preaching is declaring the good things God has done for us through his Son.

(e) Unfathomable riches of Christ. To have Christ is to have all the grace, blessings, and gifts of God (Rom. 8:32, Eph. 1:3).

The old focus on sacrifice and service—“look what I’ve done for you, Lord”—turns into praise—“look what the Lord has done for us!”—as we comprehend the incomparable wealth of God’s generosity and favor. Through Christ, we get to share in all things on heaven and earth (John 17:10, Heb. 1:2).

(f) Riches; see entry for Eph. 1:7.

Ephesians 3:9

and to bring to light what is the administration of the mystery which for ages has been hidden in God who created all things;

(a) Bring to light. Make people see God’s eternal purposes. The Lord told Paul he would proclaim light to the Gentiles (Acts 13:47, 26:23).

(b) Light. God is the light by which we see the truth; see entry for Eph. 5:9.

(c) Administration or stewardship (see entry for Eph. 3:2). Paul saw himself as one who had been entrusted with the gift of helping people see God’s purposes. “Let people regard us as stewards of the mysteries of God” (1 Cor. 4:1).

(d) The mystery of Christ; see entry for Eph. 3:4.

(e) Hidden in God. From the beginning of time, God kept his cards close to his chest. He did not fully reveal his redemptive purposes—until now.

(f) Who created all things. Since God is the Creator, he is more than able to execute any restoration plan involving his creation. God can fix what we broke.

The King James Version adds, “who created all things by Jesus Christ,” which is consistent with other scriptures (John 1:3, 10, 1 Cor. 8:6, Heb. 1:2). “For by him were all things created, that are in heaven, and that are in earth… all things were created by him, and for him” (Col. 1:16).

(g) All things. All of creation including the heavens and the earth; see entry for Eph. 1:10.

Ephesians 3:10

so that the manifold wisdom of God might now be made known through the church to the rulers and the authorities in the heavenly places.

(a) Manifold. The original adjective (polupoikilos) is made up of two words meaning many (polus) and motley (poikilos). God’s multidimensional wisdom comes in many forms and expressions, far beyond what we can imagine.

(b) Wisdom of God. The wisdom of God is embodied in Jesus Christ (Luke 11:49). Jesus is the way by which God reveals his wisdom to creation (see Isa. 11:2, Matt. 13:54, Luke 2:40, 1 Cor. 1:30). “Christ is… the wisdom of God” (1 Cor. 1:24).

(c) Through the church. God has chosen the humble church to display his multifaceted wisdom to heavenly rulers and authorities.

The forces of darkness thought they could injure God by sabotaging his creation. But the Father turned the tables on his enemies. In his wisdom, he has chosen his children—the church—to be the means by which he brings his eternal purposes to a glorious culmination.

(d) Rulers and authorities sometimes refer to earthly governments (Luke 12:11), but the context here suggests spiritual powers (Eph. 6:12). Angels and demons are watching what God is doing through his church, and what they see is most unexpected. In a universe torn apart with conflict, God is building a family. He has walked into humanity’s prison with pardons and adoption papers. He is depopulating the City of Man and building the City of God. Angels marvel because they see the Almighty condescending to help weak and puny humans. And demons shudder because their influence shrinks with every saved soul.

(e) Heavenly places. The spiritual realm; see entry for Eph. 1:20.

Ephesians 3:11

This was in accordance with the eternal purpose which he carried out in Christ Jesus our Lord,

(a) The eternal purpose. This was always God’s plan.

(b) He carried out. God’s plan for rescue, redemption, and restoration was fully and finally revealed in the cross. Through Christ, he defeated his enemies, and began the great undoing of Adam’s harm (Col. 2:15, 1 John 3:8). Because of Christ, the prison gates have been torn down, and all the lost sons and daughters of God can be reunited with their Father.

Ephesians 3:12

in whom we have boldness and confident access through faith in Him.

(a) Boldness. The default setting of the children of God is one of boldness and confidence (1 John 3:21). Just as a child can speak freely to their father, you can pray with confidence, knowing that your heavenly Father hears your prayers (1 John 5:14).

(b) Access to the Father (Eph. 2:18).

Under the old covenant, only the high priest could approach God, and then only once a year. But in the new covenant, the newest believer may come boldly to the throne of grace to receive mercy and find grace in their hour of need (Heb. 4:16). List the many blessings of the new creation, and direct access to God would surely rank near the top.

(c) Through faith. All the gracious blessings of God are received by faith (Eph. 2:8). Whether you are a good saint or a bad sinner, you can approach the throne of grace with confidence, knowing that God will receive you (Heb. 4:16). He longs for us to draw near, and he will never turn anyone away (John 6:37).

The King James Version and some other translations translate this as the “faith of him”, meaning it is the faith of Christ that gives us access to God. It is certainly true that Christ’s faithfulness paved the way, but that may not be the most accurate rendering of what Paul is saying here. Throughout his letters, Paul emphasizes our need for faith. It is by faith in the Lord Jesus that we come with confidence to the Father to receive grace.

Ephesians 3:13

Therefore I ask you not to lose heart at my tribulations on your behalf, for they are your glory.

(a) Not to lose heart. Don’t be discouraged.

Paul had brought the gospel to Asia, but now he was in chains. There was a risk that the Ephesians would become discouraged by the turn of events. Perhaps they would become weak in the faith. Paul encourages them to see his circumstances in a different light. “The authorities arrested me because they perceive the kingdom of God to be a threat to their tyranny. My chains testify to the liberating power of the gospel.”

(b) My tribulations. Paul’s confinement under house arrest (Eph. 3:1). Tribulations are troubles that arise from preaching the gospel, and Paul had more than his fair share of them (2 Cor. 11:24–27).

(d) Your glory. “If my imprisonment was the cost of your salvation, it was worth it.” Paul considered his temporary sufferings to be far outweighed by the eternal glory of building the church and growing God’s family (Rom. 8:18).

Ephesians 3:14-15

For this reason I bow my knees before the Father, from whom every family in heaven and on earth derives its name,

(a) For this reason. Paul is continuing the thought expressed in the previous verse. “I’m praying so that you don’t lose heart.”

When things go sideways or we hear a bad report, there is a danger we might become discouraged. The remedy is to pray to your heavenly Father. Cast your cares on him (1 Pet. 5:7).

“For this reason” is one of Paul’s favorite sayings. See entry for Eph. 1:15.

(b) I bow my knees. Jesus knelt in prayer (Luke 22:41), and so did Peter (Acts 9:40), Solomon (2 Chr. 6:13), Ezra (Ezra 9:5), Daniel (Dan. 6:10), and others (Acts 20:36, 21:5). We don’t need to kneel when talking to our heavenly Father, but kneeling puts us in a posture of humility and reverence.

It is interesting to note what Paul is not doing. Although he is the victim of an injustice and has been wearing chains for nearly five years, he is not protesting nor complaining. He is praising and praying. He praises God for his mighty works—“to the praise of his glory” (Eph. 1:6, 12, 14)—and he prays for the church. He is so focused on the unseen reality of Christ’s advancing kingdom that he barely acknowledges his own confinement.

(c) Father. God is the very definition of fatherhood. He listens, he cares, he provides. See also the entry for Eph. 1:2.

(d) Every family in heaven. Scholars debate whether this is referring to the family of deceased saints or the “family” of angels, but the point is the same in either case: Families are signposts to the Father of all (Mal. 2:10, 1 Cor. 8:6).

(e) Family. The original word for family (patria) is derived from the word for father (patēr).

Families are small-scale models of what God is building. This is why Paul devotes so many verses to describing healthy marriages and families (Eph. 5:21–Eph. 6:4).

Ephesians 3:16

that He would grant you, according to the riches of His glory, to be strengthened with power through His Spirit in the inner man,

(a) He would grant you. We pray, God grants. We ask, God helps. Like the good father he is, God delights in giving to his children (Matt. 7:11, Luke 12:32, Rom. 8:32). The key to receiving is asking (Matt. 21:22, Luke 11:13).

(b) Riches; see entry for Eph. 1:7.

“The riches of his glory” is a phrase Paul uses to emphasize God’s godlike supply of mercy (Rom. 9:23), strength (Eph. 3:16), and whatever else you need (Php. 4:19). This phrase is also used to describe the treasure that is found in our union with Christ (Col. 1:27), and his glorious inheritance in us, his saints (Eph. 1:18).

(d) Strengthened with power through his Spirit. Through the Holy Spirit, God imparts supernatural strength to us. One way he does this is by reminding us that he is for us and with us in our trials (Rom. 8:31). Another way is by giving us a greater revelation of his never-giving-up love (Rom. 8:38–39). When he does this, we are left with a comforting assurance. “God’s got this, and everything is going to work out alright.” Despair turns to hope, doubt is replaced with faith, and we are strengthened.

(e) Power; see entry for Eph. 1:19.

(f) His Spirit. The Holy Spirit; see entry for Eph. 1:13.

(g) The inner man, or the inner you, or “the hidden person of the heart” (1 Pet. 3:4), is the true you. The inner you (your spirit and soul) can be contrasted with the outer you (your mortal body). Your outer self may be aging and breaking down, and even your mind may fade, but your spirit is being strengthened and renewed day by day (2 Cor. 4:16).

Ephesians 3:17

so that Christ may dwell in your hearts through faith; and that you, being rooted and grounded in love,

(a) Christ may dwell. May you live every day from your union with Christ.

Paul is not saying you need to convince Christ to move in. Christ already indwells, or abides in, the believer, and he will never leave (1 John 4:15, 2 John 1:2). Your body is his holy habitation (1 Cor. 6:19). The Holy Spirit doesn’t come and go, but he dwells, or abides, in you forever (John 14:17). That’s the reality. But learning to live from that reality requires faith.

(b) Dwell in your hearts. Most of the time Paul writes about being in Christ, or in him (e.g., Eph. 1:3–4), but Christ is also in you (John 14:20). He dwells in you through his Spirit (Rom. 8:9, Gal. 4:6).

(c) Through faith. God dwells in our hearts all the time, but when we go through tough times we may not feel his presence. “Where are you, Lord?” We don’t need God to return (he never left). We need our flagging faith to be strengthened. We need to be reminded of Father’s unfading love. Faith is trusting in the unfailing love of God.

(d) Being rooted and grounded in love. Like a plant that draws nourishment from its roots, we are to be rooted in the love of God. And like a building that is grounded in its foundation, we are to stand secure in his love. Firmly rooted and grounded, we will not shake when storms come our way.

Ephesians 3:18

may be able to comprehend with all the saints what is the breadth and length and height and depth,

(a) May be able to comprehend. This is an astonishing request. “May you grasp the ungraspable, comprehend the incomprehensible, and know the unknowable.” This prayer can never be fully answered because Christ’s love for you is greater than you can comprehend. But in grasping we grow. Just as we go to the gym to stretch our physical muscles, we stretch our faith by grasping, laying hold of, and pressing into the love of Christ.

(b) All the saints. We are to discuss, grasp, and comprehend the love of God with other believers. This is one of the most important things we can do for our own health and the well-being of others. We need fewer sermons on law, and more on the unsearchable love of Christ.

(d) Length. The love of Christ is a long love that reaches across time and space reconciling all things in him (Eph. 1:10).

(e) Height. The love of Christ is a high love that elevates the lowly to the highest place (Luke 1:52, Eph. 2:6).

(f) Depth. The love of Christ is a deep love that reaches into the grave and rescues you from death (Ps. 40:2, Eph. 2:5).

Ephesians 3:19

and to know the love of Christ which surpasses knowledge, that you may be filled up to all the fullness of God.

(a) The love of Christ. The question is not, “do you love God?”, but “do you know how much Christ loves you?” When you know how good God is and how much he loves you, he is easy to trust.

Since the letter to the Ephesians is devoid of apostolic rebukes and corrections, some have concluded that the Ephesians were model believers. Yet Paul prayed that these solid Christians would get a deeper revelation of Jesus (Eph. 1:17–23) and his love (Eph. 3:18–20). These are good things to pray at the best of times, but they may have had special relevance here. Sometime after this letter from Paul, the Ephesians received a letter from the Lord himself. The Lord warned the Ephesians that they had left their first love (see entry for Rev. 2:4). Those who once knew the love of Christ had wandered. They were no longer abiding in the love of Christ. They were so busy doing church that they forgot to keep the main thing the main thing. Just as the Galatians fell from grace back under law (Gal. 5:4), the Ephesians fell from the high place of their Father’s love to the pit of dead works (Rev. 2:5).

Why would Paul pray that we might know the love of Christ that surpasses knowledge? Because there is a danger we might drift from the love of Christ as the Ephesians did. God’s love is like air for us. We cannot live without it.

(b) Surpasses; see entry for Eph. 1:19.

(c) Which surpasses knowledge. Trying to wrap your head around the love of Christ is like trying to drain the ocean with a thimble. It will take an eternity to explore the furthest reaches of his love.

(d) Fullness of God. Be full of the life and love that God has for you.

Knowing and comprehending the infinite dimensions and expressions of God’s love for you is how you grow. Growth is not the result of struggle and striving. Spiritual growth is the result of feasting on the love that is revealed to us in Jesus. Don’t pray, “God help me to love you more,” or “Help me to love others.” Pray, “God, help me to know your love which surpasses knowledge.” As you receive from the abundance of his love, you will find yourself loving more. As you grow in the love of God, you will be filled to the fullness of God.

Ephesians 3:20-21

Now to Him who is able to do far more abundantly beyond all that we ask or think, according to the power that works within us, to Him be the glory in the church and in Christ Jesus to all generations forever and ever. Amen.

(a) To him who is able. God will do his great work in you if you let him. Your part is to trust and receive, and then marvel at what he accomplishes in your life.

(b) Far more abundantly. God’s dream for your life is greater than your dreams. Your Father wants to bless you even more than you can imagine. He wants you to experience the fullness of his divine life (see previous verse).

(c) Beyond all that we ask. God is capable of far more than we give him credit for. Nothing is too difficult for him (Jer. 32:17).

(d) The power that works within us is of the Lord. Christ is the power of God (1 Cor. 1:24). Again, Paul reminds us that the spiritual power working within us is far greater than any other power (Eph. 1:19).

(e) To him be the glory. Let everyone in the church praise God!

(f) Glory; see entry for Eph. 1:17.

(g) The church. God is already glorious. So, Paul’s prayer is that his glory would be seen in a church that is rooted and established in his love, and walking in his power.

(h) Amen or “so be it.” In the New Testament, the word amen typically concludes expressions of praise and prayers to God (Matt. 6:13, Rev. 7:12). See also the entry for Matt. 6:13.

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Ephesians 3