When believers accept Jesus Christ"s revelation of the mystery of the church, they are able to comprehend that God"s love is broad enough to embrace both Jews and Gentiles in the church. They can appreciate that it is long enough to reach the far off (Gentiles) as well as the near (Jews) and to stretch from eternity to eternity. They can see that it is high enough to raise both Jews and Gentiles into the heavenly places. They can understand that it is deep enough to rescue both kinds of people from sin"s degradation and from Satan"s grip. [1][source]
Context Summary
Ephesians 3:14-21 - The Greatest Of All Desires
The kernel of this prayer is in the clause that Christ may make His home in the believer's heart through faith. The previous petitions lead up to this. Note the Apostle's attitude-with bended knee; his plea with God-that He is the Father from whom all family love emanates; his measure-the wealth of God's glorious perfection; the necessary preliminary to Christ's indwelling-the penetration of our inmost being with the strength of the Holy Spirit. And then note the outcome: The indwelling Christ means that we shall be rooted and grounded in love. When this is the case we shall understand His love; and when we experience and know Christ's love, we shall be as completely filled in our little measure as God is in His great measure.
A dying veteran in Napoleon's army, when the surgeon was probing for the fatal bullet, said, "A little deeper and you will find the Emperor." Faith opens the door to the Spirit; the Spirit reveals Christ; Christ fills the heart; the heart begins to understand love; and love is the medium through which we become infilled with God, for God is love. It is staggering to ask all this; but the God who works in us with such power is able to do more than we ask, more than we think-abundantly more, exceeding abundantly more. [source]
Chapter Summary: Ephesians 3
1The hidden mystery that the Gentiles should be saved was made known to Paul by revelation; 8and to him was that grace given, that he should preach it 13He desires them not to be discouraged over his tribulation; 14and prays that they may perceive the great love of Christ toward them
Greek Commentary for Ephesians 3:18
That ye may be strong [ινα εχισχυσητε] Sub-final clause again with ινα hina and the first aorist active subjunctive of εχισχυω exischuō a late and rare compound (from εχ ισχυω exκαταλαβεσται ischuō) to have full strength. Here only in N.T. [source]
To apprehend [καταλαμβανω] Second aorist middle infinitive of κατα katalambanō old and common verb, to lay hold of effectively With all the saints (πλατος sun pasin tois hagiois). No isolated privilege. Fellowship open to all. Paul gives a rectangular (four dimension) measure of love (breadth μηκος platos length υπσος mēkos height βατος hupsos depth bathos all common enough words). [source]
With all the saints [πλατος] No isolated privilege. Fellowship open to all. Paul gives a rectangular (four dimension) measure of love (breadth μηκος platos length υπσος mēkos height βατος hupsos depth bathos all common enough words). [source]
Rooted and grounded [ἐῤῥιζωμένοι καὶ τεθεμελιωμένοι] Compare Colossians 2:7, and see note. Grounded or founded, from θεμέλιον foundationThe dwelling in Ephesians 3:17would naturally suggest the foundation. Rooting and grounding are consequences of the strengthening of the Spirit and of Christ's indwelling. [source]
In love [] Standing first in the sentence and emphatic, as the fundamental principle of christian life and knowledge. [source]
May be able [ἐξισχύσητε] Rev., may be strong. This compound verb occurs only here. The preposition ἐξ has the force of fully or eminently. Ἱσχύς is strength embodied; inhering in organized power. Hence it is an advance on δυνάμει mightin Ephesians 3:16(see note). Paul prays that the inward might or virtue may issue in ability to grasp. Compare Luke 14:30(note); Luke 16:3(note); Acts 27:16(note); James 5:16(note). [source]
Comprehend [καταλαβέσθαι] To English readers this conveys the meaning understand. Rev., better, apprehend: grasp. See on John 1:5, and compare Philemon 3:12,Philemon 3:13. [source]
Breadth, etc. [] No special interpretations are to be given to these words. The general idea of vastness is expressed in these ordinary terms for dimension. Notice that the article is attached only to the first, breadth, all the rest being included under the one article; the intention being to exhibit the love of Christ in its entire dimension, and not to fix the mind on its constituent parts. [source]
Reverse Greek Commentary Search for Ephesians 3:18
Matthew 13:21Yet hath he not root in himself [ουκ εχει δε ριζαν εν εαυτωι] Cf. Colossians 2:7 and Ephesians 3:18 ερριζωμεμοι errizōmemoi Stability like a tree. Here the man has a mushroom growth and “endureth for a while” What a picture of some converts in our modern revivals. They drop away overnight because they did not have the root of the matter in them. This man does not last or hold out. [source]
Acts 10:34I perceive [katalambanomai)] Aoristic present middle of katalambanō to take hold of, the middle noting mental action, to lay hold with the mind (Acts 4:13; Acts 10:34; Acts 25:25; Ephesians 3:18). It had been a difficult thing for Peter to grasp, but now “of a truth” This compound occurs only here and in Chrysostom. It is composed of prosōpon face or person (pros and ops before the eye or face) and lambanō The abstract form prosōpolēmpsia occurs in James 2:1 (also Romans 2:11; Ephesians 6:9; Colossians 3:25) and the verb prosōpolempteō in James 2:9. The separate phrase (lambanein prosōpon) occurs in Luke 20:21; Galatians 2:6. The phrase was already in the lxx (Deuteronomy 10:17; 2 Chronicles 19:7; Ps 82:6). Luke has simply combined the two words into one compound one. The idea is to pay regard to one‘s looks or circumstances rather than to his intrinsic character. The Jews had come to feel that they were the favourites of God and actually sons of the kingdom of heaven because they were descendants of Abraham. John the Baptist rebuked them for this fallacy. [source]
Acts 20:32I commend [παρατιτεμαι] Present middle indicative of παρατιτημι paratithēmi old verb to place beside, middle, to deposit with one, to interest as in 1 Timothy 1:18; 2 Timothy 2:2. Paul can now only do this, but he does it hopefully. Cf. 1 Peter 4:19. The word of his grace (τωι λογωι της χαριτος αυτου tōi logōi tēs charitos autou). The instrumentality through preaching and the Holy Spirit employed by God. Cf. Colossians 4:6; Ephesians 4:29. Which is able to build up God works through the word of his grace and so it is able to build up (edify); a favourite Pauline word (1 Corinthians 3:10-14; 1 Corinthians 3:9; 2 Corinthians 5:1; Ephesians 2:20-22; 2 Timothy 3:15; etc.), and James 1:21. The very words “build” and “inheritance among the sanctified” will occur in Ephesians 1:11; Ephesians 3:18 and which some may recall on reading. Cf. Colossians 1:12. Stephen in Acts 7:5 used the word “inheritance” (κληρονομιαν klēronomian), nowhere else in Acts, but in Ephesians 1:14,Ephesians 1:18; Ephesians 5:5. In Ephesians 1:18 the very expression occurs “his inheritance among the saints “ (την κληρονομιαν αυτου εν τοις αγιοις tēn klēronomian autou en tois hagiois). [source]
Ephesians 3:17Being rooted and grounded in love [εν αγαπηι ερριζωμενοι και τετεμελιωμενοι] But it is not certain whether εν αγαπηι en agapēi should go with these participles or with the preceding infinitive κατοικησαι katoikēsai (dwell). Besides, these two perfect passive participles (from ριζοω rizoō old verb, in N.T. only here and Colossians 2:7, and from τεμελιοω themelioō see also Colossians 1:23) are in the nominative case and are to be taken with ινα εχισχυσητε hina exischusēte and are proleptically placed before ινα hina Ephesians 3:18 should really begin with these participles. Paul piles up metaphors (dwelling, rooted, grounded). [source]
1 Peter 5:10Shall settle [θεμελιώσει] Omitted by some texts, and by Rev. From θεμέλιος a foundation. The radical notion of the word is, therefore, to ground securely. It occurs in Matthew 7:25, of the housefounded on a rock; in Hebrews 1:10, of laying the foundations of the earth. In Ephesians 3:18, it is joined with rooted. The messing of these expressions, unconnected by conjunctions, indicates strong feeling. Bengel thus sums up the whole: “Shall perfect, that no defect remain in you: shall stablish, that nothing may shake you: shall strengthen, that you may overcome every adverse force. A saying worthy of Peter. He is strengthening his brethren.” [source]
Revelation 21:16Equal [ισα] That is, it is a perfect cube like the Holy of Holies in Solomon‘s temple (1 Kings 6:19.). This same measurement (πλατοσ μηκοσ υπσος platosβατος mēkoshupsos) is applied to Christ‘s love in Ephesians 3:18, with bathos (depth) added. It is useless to try to reduce the measurements or to put literal interpretations upon this highly wrought symbolic language. Surely the meaning is that heaven will be large enough for all, as Jesus said (John 14:1.) without insisting on the materialistic measurement of a gorgeous apartment house full of inside rooms. [source]
Revelation 20:9Over the breadth of the earth [επι το πλατος της γης] Πλατος Platos is old word, in N.T. only here, Revelation 21:16; Ephesians 3:18. The hosts of Satan spread over the earth.Compassed (εκυκλευσαν ekukleusan). First aorist (prophetic) active indicative of κυκλευω kukleuō to encircle, late verb (Strabo) from κυκλος kuklos (circle), in N.T. only here and margin in John 10:24 (for εκυκλωσαν ekuklōsan from κυκλοω kukloō).The camp of the saints Παρεμβολη Parembolē Perfect passive participle of καταβαινω agapaō “the city the beloved.” See Psalm 78:68; Psalm 87:2 for Jerusalem so described. So Charles takes it here, but Swete holds it to be “the Church the New Zion” that is meant.And fire came down out of heaven Second aorist (prophetic) active indicative of κατεστιω katabainō Cf. Genesis 19:24; Genesis 39:6; Ezekiel 38:22; 2 Kings 1:10,2 Kings 1:12; Luke 9:54 (about John).Devoured them (katephagen autous). Second aorist (prophetic) active of katesthiō to eat up (down). Vivid climax to this last great battle with Satan. [source]
Revelation 21:16The length thereof is as great as the breadth [το μηκος αυτης οσον το πλατος] It is rectangular, both walls and city within. Babylon, according to Herodotus, was a square, each side being 120 stadia. Diodorus Siculus says that Nineveh was also foursquare.With the reed (τωι καλαμωι tōi kalamōi). Instrumental case (cf. Revelation 21:15 for καλαμος kalamos) and for μετρεω metreō (aorist active indicative here)Twelve thousand furlongs This use of the genitive σταδιων stadiōn with επι epi is probably correct (reading of Aleph P), though A Q have σταδιους stadious (more usual, but confusing here with χιλιαδων chiliadōn). Thucydides and Xenophon use επι epi with the genitive in a like idiom (in the matter of). It is not clear whether the 1500 miles (12,000 furlongs) is the measurement of each of the four sides or the sum total. Some of the rabbis argued that the walls of the New Jerusalem of Ezekiel would reach to Damascus and the height would be 1500 miles high.Equal (ισα isa). That is, it is a perfect cube like the Holy of Holies in Solomon‘s temple (1 Kings 6:19.). This same measurement (πλατοσ μηκοσ υπσος platosβατος mēkoshupsos) is applied to Christ‘s love in Ephesians 3:18, with bathos (depth) added. It is useless to try to reduce the measurements or to put literal interpretations upon this highly wrought symbolic language. Surely the meaning is that heaven will be large enough for all, as Jesus said (John 14:1.) without insisting on the materialistic measurement of a gorgeous apartment house full of inside rooms. [source]
Revelation 21:16Twelve thousand furlongs [επι σταδιων δωδεκα χιλιαδων] This use of the genitive σταδιων stadiōn with επι epi is probably correct (reading of Aleph P), though A Q have σταδιους stadious (more usual, but confusing here with χιλιαδων chiliadōn). Thucydides and Xenophon use επι epi with the genitive in a like idiom (in the matter of). It is not clear whether the 1500 miles (12,000 furlongs) is the measurement of each of the four sides or the sum total. Some of the rabbis argued that the walls of the New Jerusalem of Ezekiel would reach to Damascus and the height would be 1500 miles high.Equal (ισα isa). That is, it is a perfect cube like the Holy of Holies in Solomon‘s temple (1 Kings 6:19.). This same measurement (πλατοσ μηκοσ υπσος platosβατος mēkoshupsos) is applied to Christ‘s love in Ephesians 3:18, with bathos (depth) added. It is useless to try to reduce the measurements or to put literal interpretations upon this highly wrought symbolic language. Surely the meaning is that heaven will be large enough for all, as Jesus said (John 14:1.) without insisting on the materialistic measurement of a gorgeous apartment house full of inside rooms. [source]
What do the individual words in Ephesians 3:18 mean?
so thatyou may be fully ableto comprehendwithallthesaintswhat [is]thebreadthandlengthheightdepth
Greek Commentary for Ephesians 3:18
Sub-final clause again with ινα hina and the first aorist active subjunctive of εχισχυω exischuō a late and rare compound (from εχ ισχυω exκαταλαβεσται ischuō) to have full strength. Here only in N.T. [source]
Second aorist middle infinitive of κατα katalambanō old and common verb, to lay hold of effectively With all the saints (πλατος sun pasin tois hagiois). No isolated privilege. Fellowship open to all. Paul gives a rectangular (four dimension) measure of love (breadth μηκος platos length υπσος mēkos height βατος hupsos depth bathos all common enough words). [source]
No isolated privilege. Fellowship open to all. Paul gives a rectangular (four dimension) measure of love (breadth μηκος platos length υπσος mēkos height βατος hupsos depth bathos all common enough words). [source]
Compare Colossians 2:7, and see note. Grounded or founded, from θεμέλιον foundationThe dwelling in Ephesians 3:17would naturally suggest the foundation. Rooting and grounding are consequences of the strengthening of the Spirit and of Christ's indwelling. [source]
Standing first in the sentence and emphatic, as the fundamental principle of christian life and knowledge. [source]
Rev., may be strong. This compound verb occurs only here. The preposition ἐξ has the force of fully or eminently. Ἱσχύς is strength embodied; inhering in organized power. Hence it is an advance on δυνάμει mightin Ephesians 3:16(see note). Paul prays that the inward might or virtue may issue in ability to grasp. Compare Luke 14:30(note); Luke 16:3(note); Acts 27:16(note); James 5:16(note). [source]
To English readers this conveys the meaning understand. Rev., better, apprehend: grasp. See on John 1:5, and compare Philemon 3:12, Philemon 3:13. [source]
No special interpretations are to be given to these words. The general idea of vastness is expressed in these ordinary terms for dimension. Notice that the article is attached only to the first, breadth, all the rest being included under the one article; the intention being to exhibit the love of Christ in its entire dimension, and not to fix the mind on its constituent parts. [source]
Reverse Greek Commentary Search for Ephesians 3:18
Cf. Colossians 2:7 and Ephesians 3:18 ερριζωμεμοι errizōmemoi Stability like a tree. Here the man has a mushroom growth and “endureth for a while” What a picture of some converts in our modern revivals. They drop away overnight because they did not have the root of the matter in them. This man does not last or hold out. [source]
The word, meaning originally to seize upon or lay hold of, occurs frequently in the New Testament in different phases of this original sense. Thus, to apprehend or grasp, Ephesians 3:18; Philemon 3:12, Philemon 3:13; Romans 9:30: of seizure by a demon, Mark 9:18: of something coming upon or overtaking, John 12:35; 1 Thessalonians 5:4: of comprehending, grasping mentally, as here, Acts 10:34; Acts 25:25. [source]
Aoristic present middle of katalambanō to take hold of, the middle noting mental action, to lay hold with the mind (Acts 4:13; Acts 10:34; Acts 25:25; Ephesians 3:18). It had been a difficult thing for Peter to grasp, but now “of a truth” This compound occurs only here and in Chrysostom. It is composed of prosōpon face or person (pros and ops before the eye or face) and lambanō The abstract form prosōpolēmpsia occurs in James 2:1 (also Romans 2:11; Ephesians 6:9; Colossians 3:25) and the verb prosōpolempteō in James 2:9. The separate phrase (lambanein prosōpon) occurs in Luke 20:21; Galatians 2:6. The phrase was already in the lxx (Deuteronomy 10:17; 2 Chronicles 19:7; Ps 82:6). Luke has simply combined the two words into one compound one. The idea is to pay regard to one‘s looks or circumstances rather than to his intrinsic character. The Jews had come to feel that they were the favourites of God and actually sons of the kingdom of heaven because they were descendants of Abraham. John the Baptist rebuked them for this fallacy. [source]
Present middle indicative of παρατιτημι paratithēmi old verb to place beside, middle, to deposit with one, to interest as in 1 Timothy 1:18; 2 Timothy 2:2. Paul can now only do this, but he does it hopefully. Cf. 1 Peter 4:19. The word of his grace (τωι λογωι της χαριτος αυτου tōi logōi tēs charitos autou). The instrumentality through preaching and the Holy Spirit employed by God. Cf. Colossians 4:6; Ephesians 4:29. Which is able to build up God works through the word of his grace and so it is able to build up (edify); a favourite Pauline word (1 Corinthians 3:10-14; 1 Corinthians 3:9; 2 Corinthians 5:1; Ephesians 2:20-22; 2 Timothy 3:15; etc.), and James 1:21. The very words “build” and “inheritance among the sanctified” will occur in Ephesians 1:11; Ephesians 3:18 and which some may recall on reading. Cf. Colossians 1:12. Stephen in Acts 7:5 used the word “inheritance” (κληρονομιαν klēronomian), nowhere else in Acts, but in Ephesians 1:14, Ephesians 1:18; Ephesians 5:5. In Ephesians 1:18 the very expression occurs “his inheritance among the saints “ (την κληρονομιαν αυτου εν τοις αγιοις tēn klēronomian autou en tois hagiois). [source]
God works through the word of his grace and so it is able to build up (edify); a favourite Pauline word (1 Corinthians 3:10-14; 1 Corinthians 3:9; 2 Corinthians 5:1; Ephesians 2:20-22; 2 Timothy 3:15; etc.), and James 1:21. The very words “build” and “inheritance among the sanctified” will occur in Ephesians 1:11; Ephesians 3:18 and which some may recall on reading. Cf. Colossians 1:12. Stephen in Acts 7:5 used the word “inheritance” (κληρονομιαν klēronomian), nowhere else in Acts, but in Ephesians 1:14, Ephesians 1:18; Ephesians 5:5. In Ephesians 1:18 the very expression occurs “his inheritance among the saints “ (την κληρονομιαν αυτου εν τοις αγιοις tēn klēronomian autou en tois hagiois). [source]
But it is not certain whether εν αγαπηι en agapēi should go with these participles or with the preceding infinitive κατοικησαι katoikēsai (dwell). Besides, these two perfect passive participles (from ριζοω rizoō old verb, in N.T. only here and Colossians 2:7, and from τεμελιοω themelioō see also Colossians 1:23) are in the nominative case and are to be taken with ινα εχισχυσητε hina exischusēte and are proleptically placed before ινα hina Ephesians 3:18 should really begin with these participles. Paul piles up metaphors (dwelling, rooted, grounded). [source]
Only here in Hebrews. In Paul, Ephesians 3:18; Colossians 1:23. [source]
Omitted by some texts, and by Rev. From θεμέλιος a foundation. The radical notion of the word is, therefore, to ground securely. It occurs in Matthew 7:25, of the housefounded on a rock; in Hebrews 1:10, of laying the foundations of the earth. In Ephesians 3:18, it is joined with rooted. The messing of these expressions, unconnected by conjunctions, indicates strong feeling. Bengel thus sums up the whole: “Shall perfect, that no defect remain in you: shall stablish, that nothing may shake you: shall strengthen, that you may overcome every adverse force. A saying worthy of Peter. He is strengthening his brethren.” [source]
That is, it is a perfect cube like the Holy of Holies in Solomon‘s temple (1 Kings 6:19.). This same measurement (πλατοσ μηκοσ υπσος platosβατος mēkoshupsos) is applied to Christ‘s love in Ephesians 3:18, with bathos (depth) added. It is useless to try to reduce the measurements or to put literal interpretations upon this highly wrought symbolic language. Surely the meaning is that heaven will be large enough for all, as Jesus said (John 14:1.) without insisting on the materialistic measurement of a gorgeous apartment house full of inside rooms. [source]
Πλατος Platos is old word, in N.T. only here, Revelation 21:16; Ephesians 3:18. The hosts of Satan spread over the earth.Compassed (εκυκλευσαν ekukleusan). First aorist (prophetic) active indicative of κυκλευω kukleuō to encircle, late verb (Strabo) from κυκλος kuklos (circle), in N.T. only here and margin in John 10:24 (for εκυκλωσαν ekuklōsan from κυκλοω kukloō).The camp of the saints Παρεμβολη Parembolē Perfect passive participle of καταβαινω agapaō “the city the beloved.” See Psalm 78:68; Psalm 87:2 for Jerusalem so described. So Charles takes it here, but Swete holds it to be “the Church the New Zion” that is meant.And fire came down out of heaven Second aorist (prophetic) active indicative of κατεστιω katabainō Cf. Genesis 19:24; Genesis 39:6; Ezekiel 38:22; 2 Kings 1:10, 2 Kings 1:12; Luke 9:54 (about John).Devoured them (katephagen autous). Second aorist (prophetic) active of katesthiō to eat up (down). Vivid climax to this last great battle with Satan. [source]
It is rectangular, both walls and city within. Babylon, according to Herodotus, was a square, each side being 120 stadia. Diodorus Siculus says that Nineveh was also foursquare.With the reed (τωι καλαμωι tōi kalamōi). Instrumental case (cf. Revelation 21:15 for καλαμος kalamos) and for μετρεω metreō (aorist active indicative here)Twelve thousand furlongs This use of the genitive σταδιων stadiōn with επι epi is probably correct (reading of Aleph P), though A Q have σταδιους stadious (more usual, but confusing here with χιλιαδων chiliadōn). Thucydides and Xenophon use επι epi with the genitive in a like idiom (in the matter of). It is not clear whether the 1500 miles (12,000 furlongs) is the measurement of each of the four sides or the sum total. Some of the rabbis argued that the walls of the New Jerusalem of Ezekiel would reach to Damascus and the height would be 1500 miles high.Equal (ισα isa). That is, it is a perfect cube like the Holy of Holies in Solomon‘s temple (1 Kings 6:19.). This same measurement (πλατοσ μηκοσ υπσος platosβατος mēkoshupsos) is applied to Christ‘s love in Ephesians 3:18, with bathos (depth) added. It is useless to try to reduce the measurements or to put literal interpretations upon this highly wrought symbolic language. Surely the meaning is that heaven will be large enough for all, as Jesus said (John 14:1.) without insisting on the materialistic measurement of a gorgeous apartment house full of inside rooms. [source]
This use of the genitive σταδιων stadiōn with επι epi is probably correct (reading of Aleph P), though A Q have σταδιους stadious (more usual, but confusing here with χιλιαδων chiliadōn). Thucydides and Xenophon use επι epi with the genitive in a like idiom (in the matter of). It is not clear whether the 1500 miles (12,000 furlongs) is the measurement of each of the four sides or the sum total. Some of the rabbis argued that the walls of the New Jerusalem of Ezekiel would reach to Damascus and the height would be 1500 miles high.Equal (ισα isa). That is, it is a perfect cube like the Holy of Holies in Solomon‘s temple (1 Kings 6:19.). This same measurement (πλατοσ μηκοσ υπσος platosβατος mēkoshupsos) is applied to Christ‘s love in Ephesians 3:18, with bathos (depth) added. It is useless to try to reduce the measurements or to put literal interpretations upon this highly wrought symbolic language. Surely the meaning is that heaven will be large enough for all, as Jesus said (John 14:1.) without insisting on the materialistic measurement of a gorgeous apartment house full of inside rooms. [source]