Efesus 3:8-21

3:8 To me – less than the least of all the saints ¹  – this grace was given, ²  to proclaim to the Gentiles the unfathomable riches of Christ 3:9 and to enlighten ³  everyone about God’s secret plan ⁴  – a secret that has been hidden for ages ⁵  in God ⁶  who has created all things. 3:10 The purpose of this enlightenment is that ⁷  through the church the multifaceted wisdom ⁸  of God should now be disclosed to the rulers and the authorities in the heavenly realms. 3:11 This was according to ⁹  the eternal purpose that he accomplished in Christ Jesus our Lord, 3:12 in whom we have boldness and confident access ¹⁰  to God ¹¹  because of ¹²  Christ’s ¹³  faithfulness. ¹⁴  3:13 For this reason I ask you ¹⁵  not to lose heart because of what I am suffering for you, ¹⁶  which ¹⁷  is your glory. ¹⁸ 

Prayer for Strengthened Love

3:14 For this reason ¹⁹  I kneel ²⁰  before the Father, ²¹  3:15 from ²²  whom every family ²³  in heaven and on the earth is named. 3:16 I pray that ²⁴  according to the wealth of his glory he may grant you to be strengthened with power through his Spirit in the inner person, 3:17 that Christ may dwell in your hearts through faith, so that, because you have been rooted and grounded in love, 3:18 you may be able to comprehend with all the saints what is the breadth and length and height and depth, ²⁵  3:19 and thus to know the love of Christ that surpasses knowledge, so that you may be filled up to ²⁶  all the fullness of God.

3:20 Now to him who by the power that is working within us ²⁷  is able to do far beyond ²⁸  all that we ask or think, 3:21 to him be the glory in the church and in Christ Jesus to all generations, forever and ever. Amen.

[3:8]  ¹ sn In Pauline writings saints means any true believer. Thus for Paul to view himself as less than the least of all the saints is to view himself as the most unworthy object of Christ’s redemption.

[3:8]  ² sn The parallel phrases to proclaim and to enlighten which follow indicate why God’s grace was manifested to Paul. Grace was not something just to be received, but to be shared with others (cf. Acts 13:47).

[3:9]  ³ tn There is a possible causative nuance in the Greek verb, but this is difficult to convey in the translation.

[3:9]  ⁴ tn Grk “what is the plan of the divine secret.” Earlier the author had used οἰκονομία (oikonomia; here “plan”) to refer to his own “stewardship” (v. 2). But now he is speaking about the content of this secret, not his own activity in relation to it.

[3:9]  ⁵ tn Or “for eternity,” or perhaps “from the Aeons.” Cf. 2:2, 7.

[3:9]  ⁶ tn Or “by God.” It is possible that ἐν (en) plus the dative here indicates agency, that is, that God has performed the action of hiding the secret. However, this usage of the preposition ἐν is quite rare in the NT, and even though here it does follow a perfect passive verb as in the Classical idiom, it is more likely that a different nuance is intended.

[3:10]  ⁷ tn Grk “that.” Verse 10 is a subordinate clause to the verb “enlighten” in v. 9.

[3:10]  ⁸ tn Or “manifold wisdom,” “wisdom in its rich variety.”

[3:11]  ⁹ tn Grk “according to.” The verse is a prepositional phrase subordinate to v. 10.

[3:12]  ¹⁰ tn Grk “access in confidence.”

[3:12]  ¹¹ tn The phrase “to God” is not in the text, but is clearly implied by the preceding, “access.”

[3:12]  ¹² tn Grk “through,” “by way of.”

[3:12]  ¹³ tn Grk “his.”

[3:12]  ¹⁴ tn Or “faith in him.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; 3:22; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[3:12]  sn Because of Christ’s faithfulness. Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.

[3:13]  ¹⁵ tn Grk “I ask.” No direct object is given in Greek, leaving room for the possibility that either “God” (since the verb is often associated with prayer) or “you” is in view.

[3:13]  ¹⁶ tn Grk “my trials on your behalf.”

[3:13]  ¹⁷ sn Which. The antecedent (i.e., the word or concept to which this clause refers back) may be either “what I am suffering for you” or the larger concept of the recipients not losing heart over Paul’s suffering for them. The relative pronoun “which” is attracted to the predicate nominative “glory” in its gender and number (feminine singular), making the antecedent ambiguous. Paul’s suffering for them could be viewed as their glory (cf. Col 1:24 for a parallel) in that his suffering has brought about their salvation, but if so his suffering must be viewed as more than his present imprisonment in Rome; it would be a general description of his ministry overall (cf. 2 Cor 11:23-27). The other option is that the author is implicitly arguing that the believers have continued to have courage in the midst of his trials (as not to lose heart suggests) and that this is their glory. Philippians 1:27-28 offers an interesting parallel: The believers’ courage in the face of adversity is a sign of their salvation.

[3:13]  ¹⁸ tn Or “Or who is your glory?” The relative pronoun ἥτις (Jhti"), if divided differently, would become ἤ τίς (h ti"). Since there were no word breaks in the original mss, either word division is possible. The force of the question would be that for the readers to become discouraged over Paul’s imprisonment would mean that they were no longer trusting in God’s sovereignty.

[3:14]  ¹⁹ sn For this reason resumes the point begun in v. 1, after a long parenthesis.

[3:14]  ²⁰ tn Grk “I bend my knees.”

[3:14]  ²¹ tc Most Western and Byzantine witnesses, along with a few others (א² D F G Ψ 0278 1881 Ï lat sy), have “of our Lord Jesus Christ” after “Father,” but such an edifying phrase cannot explain the rise of the reading that lacks it, especially when the shorter reading is attested by early and important witnesses such as Ì⁴⁶ א* A B C P 6 33 81 365 1175 1739 co Or Hier.

[3:15]  ²² tn Or “by.”

[3:15]  ²³ tn Or “the whole family.”

[3:16]  ²⁴ tn Grk “that.” In Greek v. 16 is a subordinate clause to vv. 14-15.

[3:18]  ²⁵ sn The object of these dimensions is not stated in the text. Interpreters have suggested a variety of referents for this unstated object, including the cross of Christ, the heavenly Jerusalem (which is then sometimes linked to the Church), God’s power, the fullness of salvation given in Christ, the Wisdom of God, and the love of Christ. Of these interpretations, the last two are the most plausible. Associations from Wisdom literature favor the Wisdom of God, but the immediate context favors the love of Christ. For detailed discussion of these interpretive options, see A. T. Lincoln, Ephesians (WBC), 207-13, who ultimately favors the love of Christ.

[3:19]  ²⁶ tn Or “with.”

[3:20]  ²⁷ sn On the power that is working within us see 1:19-20.

[3:20]  ²⁸ tn Or “infinitely beyond,” “far more abundantly than.”