The Meaning of Ephesians 1:15 Explained

Ephesians 1:15

KJV: Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints,

YLT: Because of this I also, having heard of your faith in the Lord Jesus, and the love to all the saints,

Darby: Wherefore I also, having heard of the faith in the Lord Jesus which is in you, and the love which ye have towards all the saints,

ASV: For this cause I also, having heard of the faith in the Lord Jesus which is among you, and the love which ye show toward all the saints,

KJV Reverse Interlinear

Wherefore  I also,  after I heard  of  your  faith  in  the Lord  Jesus,  and  love  unto  all  the saints, 

What does Ephesians 1:15 Mean?

Verse Meaning

In view of their spiritual blessings, Paul felt constrained to pray for his original readers. He could pray for them as he did because they were true believers. Even though God had greatly blessed them, they needed even more from God. In addition to informing them, Paul also interceded for them.
The apostle had personally witnessed the faith and love of the Ephesians five or six years earlier, but he had evidently received fresh reports of their recent condition. His statement also suggests that "you" may include other churches beside the one or ones located in Ephesus. Faith is the expression of the believer"s trust in God, our vertical relationship. Love is the evidence of his or her proper relationship with other people, our horizontal relationship (cf. Ephesians 6:23; Colossians 1:14; 2 Thessalonians 1:3).

Context Summary

Ephesians 1:15-23 - What The Heart May Receive
It is well to go over the successive links of this golden chain when we are in our secret chamber, appropriating them one by one and asking whether we have received a spirit of wisdom and revelation to know Christ, and whether the eyes of our heart have been enlightened to know the hope, the riches, the glory, and the greatness of His power. In so far as we yield ourselves to the strength of God's might, He will raise us from the grave of selfishness and cause us to sit with Christ in the place of spiritual life and power.
Notice the emphasis with which the Apostle affirms the supremacy of Christ's nature, Ephesians 1:21-22. This is a psalm of ascension. We can almost follow His tracks, as all the evil powers which rule the darkness of this world drop far beneath Him. The ascending Lord is high over all, and if we claim our right as members of His glorified body, we also shall stand above all our spiritual adversaries; and it is easier to descend on an enemy from above him than to seek to assail him from beneath. Notice that Christ needs the Church as much as the head needs the body, because it is through the Church that He fulfills Himself. Ask Him to fill all of you with all of Him. [source]

Chapter Summary: Ephesians 1

1  After Paul's salutation,
3  and thanksgiving for the Ephesians,
4  he treats of our election,
6  and adoption by grace;
11  which is the true and proper fountain of man's salvation
13  And because the height of this mystery cannot be easily attained unto,
16  he prays that they may come to the full knowledge and possession thereof in Christ

Greek Commentary for Ephesians 1:15

And which ye shew toward all the saints [και την εις παντας τους αγιους]
The words “ye show” do not occur in the Greek. The Textus Receptus has τεν αγαπην — ten agapēn (the love) before την — tēn supported by D G K L Syr., Lat., Copt., but Aleph A B P Origen do not have the word αγαπην — agapēn It could have been omitted, but is probably not genuine. The use of the article referring to πιστιν — pistin and the change from εν — en to εις — eis probably justifies the translation “which ye shew toward.” [source]
Your faith [τὴν καθ ' ὑμᾶς πίστιν]
The Greek phrase is nowhere else used by Paul. Lit., as Rev., the faith which is among you. Expositors endeavor to make a distinction between this and Paul's common phrase ἡ πίστις ὑμῶν yourfaith, but they differ widely, and the distinction is at best doubtful. [source]
Love []
Omit. [source]
Unto all the saints [τὴν εἰς πάντας τοὺς ἁγίους]
Lit., that which is toward all, etc. Love being omitted, this refers to faith: faith which displays its work and fruits toward fellow Christians. See on Philemon 1:5, Philemon 1:6. Compare work of faith, 1 Thessalonians 1:3. Though love is not mentioned, yet faith works by love. Galatians 5:6. [source]

Reverse Greek Commentary Search for Ephesians 1:15

Romans 4:5 Believeth on Him [πιστεύοντι ἐπὶ τὸν]
The verb πιστεύω tobelieve is used in the New Testament as follows: 1. Transitively, with the accusative and dative: to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16. -DIVIDER-
-DIVIDER-
2. With the infinitive, Acts 15:11. -DIVIDER-
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3. With ὅτι that Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John: John 4:21; John 11:27, John 11:42; John 13:19; John 14:10, John 14:11; John 16:27, John 16:30, etc. -DIVIDER-
-DIVIDER-
4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; see on John 2:22, John 2:23; see on John 8:31; see on John 10:37. -DIVIDER-
-DIVIDER-
5. With the preposition ἐν inNot frequent, and questioned in some of the passages cited for illustration. In John 3:15, ἐν αὐτῷ inHim, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15we find πιστεύετε ἐν τῷ εὐαγγελίῳ believein the gospel. The kindred noun πίστις faithoccurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalm 78:22; Jeremiah 12:6. -DIVIDER-
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6. With the preposition ἐπί uponon to, unto. a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition. b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests. -DIVIDER-
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7. With the preposition εἰς into Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philemon 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; see on John 2:23; see on John 9:35; see on John 12:44.Is counted for righteousness ( λογίζεται εἰς δικαιοσύνην )Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son hath life.” He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “Abraham believed God … . No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is inherent in λογίζεται isreckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works. Observe that the believer's own faith is reckoned as righteousness. “In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers” (President Dwight, “Notes on Meyer”). -DIVIDER-
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[source]

Galatians 1:10 Or God []
Persuade or conciliate God is an awkward phrase; but the expression is condensed, and persuade is carried forward from the previous clause. This is not uncommon in Paul's style: See Philemon 1:5; Ephesians 1:15; Philemon 2:6, where μορφὴ formapplied to God, is probably the result of μορφὴν δούλου formof a servant (Galatians 1:7) on which the main stress of the thought lies. [source]
Colossians 1:4 Your faith in Jesus Christ [την πιστιν υμων εν Ιησου Χριστωι]
See Ephesians 1:15 for similar phrase. No article is needed before εν — en as it is a closely knit phrase and bears the same sense as the objective genitive in Galatians 2:16 Which ye have (ην εχετε — hēn echete). Probably genuine (Aleph A C D), though B omits it and others have the article (την — tēn). There is a real distinction here between εν — en (sphere or basis) and εις — eis (direction towards), though they are often identical in idea. [source]
Colossians 1:5 For the hope [διὰ τὴν ἐλπίδα]
The A.V. connects with we give thanks (Colossians 1:3). But the two are too far apart, and Paul's introductory thanksgiving is habitually grounded on the spiritual condition of his readers, not on something objective. See Romans 1:8; 1 Corinthians 1:4; Ephesians 1:15. Better connect with what immediately precedes, love which ye have, and render as Rev., because of the hope, etc. Faith works by love, and the ground of their love is found in the hope set before them. Compare Romans 8:24. The motive is subordinate, but legitimate. “The hope laid up in heaven is not the deepest reason or motive for faith and love, but both are made more vivid when it is strong. It is not the light at which their lamps are lit, but it is the odorous oil which feeds their flame” (Maclaren). Hope. See on 1 Peter 1:3. In the New Testament the word signifies both the sentiment of hope and the thing hoped for. Here the latter. Compare Titus 2:13; Galatians 5:5; Hebrews 6:18; also Romans 8:24, where both meanings appear. Lightfoot observes that the sense oscillates between the subjective feeling and the objective realization. The combination of faith, hope, and love is a favorite one with Paul. See 1 Thessalonians 1:3; 1 Corinthians 13:13; Romans 5:1-5; Romans 12:6-12. [source]
1 Timothy 3:13 A good standing [βατμον καλον]
Late word from βαινω — bainō in lxx for steps at a door (1 Samuel 5:5). In plural the steps of a stair. In the inscriptions it means a good foothold or standing. The ecclesiastical writers (Theodoret) take it to be a higher grade or rank, but it is doubtful if Paul means that here. Much boldness (πολλην παρρησιαν — pollēn parrēsian). A Pauline phrase (2 Corinthians 3:12; 2 Corinthians 7:4; Philemon 1:20). In the faith which is in Christ Jesus Pauline phrase again (Acts 26:18; Galatians 3:26; Colossians 1:4; Ephesians 1:15; 2 Timothy 1:13; 2 Timothy 3:15). [source]
1 Timothy 3:13 In the faith which is in Christ Jesus [εν πιστει τηι εν Χριστωι Ιησου]
Pauline phrase again (Acts 26:18; Galatians 3:26; Colossians 1:4; Ephesians 1:15; 2 Timothy 1:13; 2 Timothy 3:15). [source]
2 Timothy 1:5 Unfeigned faith that is in thee [τῆς ἐν σοὶ ἀνυποκρίτου πίστεως]
See on 1 Timothy 1:5. For the peculiar collocation of the Greek words, comp. Acts 17:28; Romans 1:12; Ephesians 1:15. The writer's thought is probably not confined to Christian faith, but has in view the continuity of Judaism and Christianity. In 2 Timothy 1:3he speaks of serving God from his forefathers. In Acts 24:14Paul is represented as saying that even as a Christian he serves the God of his fathers, believing all things contained in the law and the prophets. [source]
1 John 2:9 His brother [τὸν ἀδελφόν]
His fellow-Christian. The singular, brother, is characteristic of this Epistle. See 1 John 2:10, 1 John 2:11; 1 John 3:10, 1 John 3:15, 1 John 3:17; 1 John 4:20, 1 John 4:21; 1 John 5:16. Christians are called in the New Testament, Christians (Acts 11:26; Acts 26:28; 1 Peter 4:16), mainly by those outside of the Christian circle. Disciples, applied to all followers of Christ (John 2:11; John 6:61) and strictly to the twelve (John 13:5sqq.). In Acts 19:1, to those who had received only John's baptism. Not found in John's Epistles nor in Revelation. Brethren. The first title given to the body of believers after the Ascension (Acts 1:15, where the true reading is ἀδελφῶν brethrenfor μαθητῶν disciples). See Acts 9:30; Acts 10:23; Acts 11:29; 1 Thessalonians 4:10; 1 Thessalonians 5:26; 1 John 3:14; 3 John 1:5, 3 John 1:10; John 21:23. Peter has ἡ ἀδελφότης thebrotherhood (1 Peter 2:17; 1 Peter 5:9). The believers. Under three forms: The believers ( οἱ πιστοί ; Acts 10:45; 1 Timothy 4:12); they that believe ( οἱ πιστεύοντες ; 1 Peter 2:7; 1 Thessalonians 1:7; Ephesians 1:19); they that believed ( οἱ πιστεύσαντες ; Acts 2:44; Acts 4:32; Hebrews 4:3). The saints ( οἱ ἅγιοι ); characteristic of Paul and Revelation. Four times in the Acts (Acts 9:13, Acts 9:32, Acts 9:41; Acts 26:10), and once in Jude (Judges 1:3). Also Hebrews 6:10; Hebrews 13:24. In Paul, 1 Corinthians 6:1; 1 Corinthians 14:33; Ephesians 1:1, Ephesians 1:15, etc. In Revelation 5:8; Revelation 8:3, Revelation 8:4; Revelation 11:18, etc.|Until now ( ἕως ἄρτι )|Though the light has been increasing, and though he may claim that he has been in the light from the first. The phrase occurs in John 2:10; John 5:17; John 16:24; and is used by Paul, 1 Corinthians 4:13; 1 Corinthians 8:7; 1 Corinthians 15:6.| [source]

What do the individual words in Ephesians 1:15 mean?

Because of this I also having heard of the among you faith in the Lord Jesus and love - toward all the saints
Διὰ τοῦτο κἀγώ ἀκούσας τὴν καθ’ ὑμᾶς πίστιν ἐν τῷ Κυρίῳ Ἰησοῦ καὶ ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους

Διὰ  Because  of 
Parse: Preposition
Root: διά  
Sense: through.
τοῦτο  this 
Parse: Demonstrative Pronoun, Accusative Neuter Singular
Root: οὗτος  
Sense: this.
κἀγώ  I  also 
Parse: Personal / Possessive Pronoun, Nominative 1st Person Singular
Root: κἀγώ  
Sense: and I.
ἀκούσας  having  heard  of 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: ἀκουστός 
Sense: to be endowed with the faculty of hearing, not deaf.
πίστιν  faith 
Parse: Noun, Accusative Feminine Singular
Root: πίστις  
Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it.
Κυρίῳ  Lord 
Parse: Noun, Dative Masculine Singular
Root: κύριος  
Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord.
Ἰησοῦ  Jesus 
Parse: Noun, Dative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
ἀγάπην  love 
Parse: Noun, Accusative Feminine Singular
Root: ἀγάπη  
Sense: brotherly love, affection, good will, love, benevolence.
τὴν  - 
Parse: Article, Accusative Feminine Singular
Root:  
Sense: this, that, these, etc.
εἰς  toward 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
ἁγίους  saints 
Parse: Adjective, Accusative Masculine Plural
Root: ἅγιος  
Sense: most holy thing, a saint.