Exegetical and Hermeneutical Commentary of Ephesians 3:13
Wherefore I desire that ye faint not at my tribulations for you, which is your glory.
13. Wherefore ] In view of the facts just recited; the welcome of Gentile believers into the true Israel, the Body of Christ, “according to the purpose of the ages,” for the instruction of holy angels, and for the saints’ own joy in intimacy with the Father. In the propagation of such a Gospel the messenger might well be willing to suffer for the sake of the converts; and they in their turn might well not be discouraged when they saw him suffer for them. These sufferings, far from indicating defeat or failure, were “their glory,” proofs that their Lord thought their incorporation into Himself worth the severest conflicts and sorrows of an Apostle. Yet the intense community of love between converts and Apostle might still tempt them to depression; and hence this request, so generous and tender.
I desire ] I. e. probably, “I desire you; I ask as a boon from you.” It is possible to explain the words of a prayer to God; but the Gr. construction does not favour this, and the much stronger phrase for prayer in the next verse is also against it. See further just below.
faint ] The same word as that e.g. Luk 18:1; 2Co 4:16. The idea is relaxation and cessation of effort under weariness or pain.
It is possible to explain this clause (as R. V. margin) “that I faint not”; for the pronoun is not expressed. (In that case we should also, of course, explain “I desire,” just above, of prayer to God.) But against this view lie the thoughts that the words, “which is your glory,” would thus lose point, and, even more, that such a prayer would be a discord in a passage so full of exultation and love, while the received explanation forms on the contrary a rich and true concord in it.
your glory ] See last note but two.
Fuente: The Cambridge Bible for Schools and Colleges
Wherefore I desire that ye faint not – The connection here is this. Paul was then a prisoner at Rome. He had been made such in consequence of his efforts to diffuse the Christian religion among the Gentiles; see the notes at Eph 3:1. His zeal in this cause, and the opinions which he held on this subject, had roused the wrath of the Jews, and led to all the calamities which he was now suffering. Of that the Ephesians. he supposes, were aware. It was natural that they should be distressed at his sufferings, for all his privations were endured on their account. But here he tells them not to be troubled and disheartened. He was indeed suffering; but he was reconciled to it, and they should be also, since it was promoting their welfare. The word rendered faint – egkakeo – means literally, to turn out a coward, or to lose ones courage; then to be fainthearted, etc.; notes, 2Co 4:1. It is rendered faint in Luk 18:1; 2Co 4:1, 2Co 4:16; Eph 3:13, and weary in Gal 6:9; 2Th 3:13. It does not elsewhere occur. It is rendered here by Locke dismayed. Koppe supposes it means that they should not suppose that the Christian religion was vain and false because he was suffering so much from his countrymen on account of it. But it rather means that they might be in danger of being discouraged by the fact that he was enduring so much. They might become disheartened in their attachment to a system of religion which exposed its friends to such calamities. Paul tells them that this ought not to follow. They were to be profited by all his sufferings, and they should, therefore, hold fast to a religion which was attended with so many benefits to them – though he should suffer.
Which is your glory – Which tends to your honor and welfare. You have occasion to rejoice that you have a friend who is willing thus to suffer for you; you have occasion to rejoice in all the benefits which will result to you from, his trials in your behalf.
Fuente: Albert Barnes’ Notes on the Bible
Eph 3:13
Wherefore I desire that ye faint not at my tribulations for you, which is your glory.
Exhortation to steadfastness
1. We are prone, when ministers of the gospel are troubled, to forsake them and their gospel (Zec 13:7; Mat 26:56).
(1) By nature there is in us an immoderate declining of that which is grievous to sense. We turn our back upon the storm, and will not go so far as to put our finger in the fire at any band.
(2) From childhood there grows up in us an immoderate love of a pleasant condition. Like swallows, we would always have it to be summer.
(3) We are very inconstant, and inclined to change; ready to crown Christ today, and to crucify Him tomorrow.
2. We must be ready to suffer in the afflictions of the gospel with the ministers thereof.
(1) The Cross and profession of Christ are almost undivided companions, by Gods appointment.
(2) We must not take offence at this, because our blessedness stands in it.
(3) This not falling away in times of persecution is a testimony to us of sound hearts.
(4) This is a gainful, thing (Heb 11:26; Mar 10:30). (Paul Bayne.)
Tribulation, the Churchs glory
Leonard Keyser, a friend and disciple of Luther, having been condemned by the bishop, had his head shaved, and being dressed in a smock frock, was placed on horseback. As the executioners were cursing and swearing because they could not disentangle the ropes with which his limbs were to be tied, he said to them mildly, Dear friends, your bonds are not necessary; my Lord Christ has already bound me. When he drew near the stake, Keyser looked at the crowd and exclaimed, Behold the harvest! O Master, send forth Thy labourers! And then ascending the scaffold, he cried, O Jesus, save me! These were his last words. What am I, a wordy preacher, said Luther, when he received the news of his death, in comparison with this great doer of the Word? (J. H. M. DAubigne, D. D.)
Joy through tribulation
It is related that in Germany there stood two vast towers, far apart, on the extremes of a castle; and that the old baron to whom this castle belonged stretched huge wires across from one to the other, thus constructing an AEolian harp. Ordinary winds produced no effect upon the mighty instrument; but when fierce storms and wild tempests came rushing down the sides of the mountains and through the valleys, and hurled themselves against those wires, then they began to roll out the most majestic strains of music that can be conceived. It is thus with many of the deepest and grandest emotions of the human soul. The soft and balmy zephyrs that fan the brows of ease and cheer the hours of prosperity and repose give no token of the inward strength and blessing which the tempests wrath discloses. But when storms and hurricanes assault the soul, the bursting wail of anguish rises with the swells of jubilant grandeur, and sweeps upward to the throne of God as a song of triumph, victory, and praise. (Biblical Treasury.)
Tribulations of the believer
The very word tribulation is full of significance in regard to the Christians trials. Tribulatio is the Latin for the winnowing or thrashing out of the corn from the husk. The early Christians, seeing that God intended sorrow as a holy discipline, gave to the word a high and spiritual import, which was, to its original meaning, as the soul of man is to his body. When sorrow came to them they called it tribulatio, the separation of the chaff that was in them from the wheat. And the Christian will so look at afflictions. They come to him as they did before he was brought to Christ. Now, however, he has a strength to bear them which he had not before. They sometimes come like a flood; sometimes in the small worries of his daily life. As when the sculptor, working on the marble block, with heavy strokes brings off large pieces of the stone, and again with nice and delicate touches develops the folds of the robe and the beauty of the form, so does God at one time bring upon us great afflictions, at another smaller griefs, but always in him who receives them rightly is He bringing out the character of Christ. He first makes the heart plastic in the fires of tribulation, and then, as with a royal signet, imprints upon it the image of His Son. (J. G. Pilkington.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 13. I desire that ye faint not] In those primitive times, when there was much persecution, people were in continual danger of falling away from the faith who were not well grounded in it. This the apostle deprecates, and advances a strong reason why they should be firm: “I suffer my present imprisonment on account of demonstrating your privileges, of which the Jews are envious: I bear my afflictions patiently, knowing that what I have advanced is of God, and thus I give ample proof of the sincerity of my own conviction. The sufferings, therefore, of your apostles are honourable to you and to your cause; and far from being any cause why you should faint, or draw back like cowards, in the day of distress, they should be an additional argument to induce you to persevere.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Wherefore I desire; I pray you. This is an exhortation to the Ephesians, not a prayer to God, for that follows, Eph 3:14.
That ye faint not at my tribulations for you; the truth I have preached to you being the cause of my sufferings, and your salvation (to which they tend as a means to confirm your faith) being the end of them.
Which is your glory; either he means, that their not fainting, or not falling away from Christ, by reason of his sufferings, was their glory; or rather, that his sufferings were their glory, in that he did by them seal the truth of the doctrine he had preached, being still ready to suffer for what he delivered to them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. “I entreat you not tobe dispirited.”
for youin your behalf.
which israther, “whichare your glory,” namely, inasmuch as showing that Godloved you so much, as both to give His Son for you, and to permit Hisapostles to suffer “tribulations” for you [CHRYSOSTOM]in preaching the Gospel to the Gentiles. See on Eph3:1, “prisoner for you Gentiles.” My tribulations areyour spiritual “glory,” as your faith is furthered thereby(1Co 4:10).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Wherefore I desire that ye faint not at my tribulations for you,…. The apostle was a man attended with many tribulations, and great afflictions, which he did not suffer as an evildoer, either from God or men; wherefore he was not ashamed of them, but gloried in them; yea, he took pleasure in them, having much of the presence of God in them; they did not come to him unawares, he always expected them, and was helped to look to the glory which should follow them, the view of which greatly supported him under them; and these tribulations were endured for the sake of the elect, for Christ’s body’s sake; the church, and among others, for the Ephesians, for the sake of preaching the Gospel among them, and for the confirmation of their faith in it; and yet they were a stumbling to them, they were ready to faint at them; but he desires they would not, since they were on account of the Gospel, which he had such a distinct knowledge of, and so clear a call to; and since they were for their sakes, and since he and they had such nearness of access to God by the faith of Christ, with so much boldness and confidence; and seeing also they turned to their account: which is your glory; meaning either that it was matter of glorying to them, and what they might boast of, that the apostle’s afflictions were not for any crime that was found in him, but for preaching the Gospel to them, and that it was an honour to suffer in such a cause; or that their perseverance and constancy in the doctrines of the Gospel, notwithstanding the scandal of the cross, would be an honour to them.
Fuente: John Gill’s Exposition of the Entire Bible
That ye faint not ( ). Object infinitive with after . The infinitive (present active) is a late and rare word (see already Luke 18:1; 2Thess 3:13; 2Cor 4:1; 2Cor 4:16; Gal 6:9) and means to behave badly in, to give in to evil (, ). Paul urges all his apostolic authority to keep the readers from giving in to evil because of his tribulations for them.
Your glory ( ). As they could see.
Fuente: Robertson’s Word Pictures in the New Testament
Faint [] . Lit., lose heart. Kakov in classical Greek, but not in the New Testament, sometimes means cowardly.
Fuente: Vincent’s Word Studies in the New Testament
1) “Wherefore I desire that ye faint not” (dio aitoumai me egkakein) “Wherefore I ask (you) not to faint,” fall by the wayside, become discouraged, or lose heart; Paul appeals to the brethren to recognize that his bonds were in the purpose of God, Gal 6:9.
2) “At my tribulations for you” (en tais thlipsesin mou huper humon) “In my afflictions (endured) on behalf of you,” as the apostle to the Gentiles and the church at Ephesus especially, where he had spent three years in diligent service, Act 20:17-21; Act 20:31; Heb 12:3.
3) “Which is your glory” (hetis estin doksa humon) “Which afflictions (are) your glory,” Act 20:32-38; at the writing of these words Paul served God and the Ephesians by writing to them this letter from the Roman prison, his last imprisonment, Eph 3:1; Eph 6:20.
Fuente: Garner-Howes Baptist Commentary
13. Wherefore I desire. His reason for alluding formerly to his imprisonment is now manifest. It was to prevent them from being discouraged when they heard of his persecution. (134) O heroic breast, which drew from a prison, and from death itself, comfort to those who were not in danger! He says that, he endured tribulations for the Ephesians, because they tended to promote the edification of all the godly. How powerfully is the faith of the people confirmed, when a pastor does not hesitate to seal his doctrine by the surrender of his life! And accordingly he adds, which is your glory. Such lustre was thrown around his instructions, that all the churches among whom he had labored, had good reason to glory, when they beheld their faith ratified by the best of all pledges.
(134) “The original word ἐκκακεῖν signifies ‘to behave like a coward, and through fear to desert the post of battle.’” — Chandler.
Fuente: Calvin’s Complete Commentary
(13) Wherefore I desire . . .The verse is parentheticala reflection suggested by the greatness of the trust and the littleness of the minister dwelt upon in Eph. 3:8-12, and inserted as a warning to the Ephesians not to be disheartened at the present tribulation of his imprisonment, as if it were a failure of his mission. (See this idea more fully worked out in Php. 1:12-29.) To faint (as in 2Co. 4:1; 2Co. 4:16; Gal. 6:9; 2Th. 3:13) is to play the coward, as thinking it (see 1Pe. 4:12-13) a strange thing that trouble should fall on him or them. It might well seem strange, when for four years at least, at Csarea and Rome, the marvellous activity of St. Pauls Apostolic career was apparently cut short.
At my tribulations for you, which is your glory.There is a peculiar beauty in the thought suggested by the words which is your glory. The suffering, triumphantly borne and actually turned to the furtherance of the gospel, is certainly a glory, in the proof which it gives of the power of the truth and the grace of Christ. But the more obvious idea would have been to comfort the Ephesians by the declaration that St. Pauls tribulations were to himself a cause, not of pain, but of joy and gloryas is, in fact, done in Col. 1:24, and in the celebrated passage, 2Co. 11:23-31. Here, however, instead of so doing, St. Paul pursues the same line of thought as in 1Co. 4:10there half ironically, here seriouslythat, while the suffering falls on himself, the glory passes to the Church, for which he suffers, and in which he is content to sink himself. Hence he bids the Ephesians find encouragement and glory for themselves, instead of a cause for fainting, in the afflictions endured on their behalf and overcome in Christ. As he identifies himself with them, so he would have them take what might be his glory to be their own.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. Wherefore In blessed review of the comprehensive results of this Gentile call and apostleship.
I desire I beseech you for myself.
Faint not Be not downcast or disheartened. There might be those who feared that the imprisonment of the apostle was a refutation of his doctrine. They might be disgusted at a cause that so poorly sustained its champion. Hence Paul alludes bravingly to his bonds; he is “an ambassador in Christ,” “the prisoner” of Christ. And hence, to inspirit them to a similar brave view, to thrill them with the same spirit, he uses these electric words.
For you As Gentiles, and as sinners, then, he preached and suffered in their stead.
Your glory That I and you should suffer chains and death for Christ and his elect.
Paul, having expanded the view of his apostolic office, (note, Eph 3:1,) is now ready for the apostolic prayer.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Wherefore I ask that you may not faint at my tribulations for you, which are your glory.’
Some of his readers were clearly very constrained at what Paul was enduring. They were dispirited and concerned. Why did God not step in and deliver him so that he could carry on with his powerful ministry. What would happen when he was gone? How could the church survive? Do not worry says Paul, my sufferings are your glory. Either a cause for them to glory, or will result in glory for them, or both. Without his imprisonment there may well have been no letters, and what would we have done then?
‘Tribulations.’ The word means literally ‘squeezings’ or ‘pressings’, being pressed in and afflicted by circumstances.
Fuente: Commentary Series on the Bible by Peter Pett
Eph 3:13 . Once more reviewing the whole section concerning the great contents of his office as apostle of the Gentiles (Eph 3:2-12 ), he concludes it, in especial retrospective reference to the introduction thereof (Eph 3:1 ), with the entreaty to the readers not to become discouraged, etc., in order thereupon yet further to attach to Eph 3:14 ff. a rich outpouring of intercession for them , which terminates in an enthusiastic doxology (Eph 3:20 f.). According to this view, has its reference not merely in Eph 3:12 , but in the whole of what Paul has said, Eph 3:2-12 , regarding his office, namely: On that account , because so great and blissful a task has by God’s grace been assigned to me in my calling, I entreat you , etc. The greater the office conferred by God, the less does it become those whom it concerns to take offence or become downcast at the sufferings and persecutions of its holder.
] applies to the readers: that ye become not disheartened , fainthearted and cowardly in the confession of the gospel, not to Paul: that I become not disheartened , as Syriac, Theodoret, Jerome, Bengel, Semler, and others, including Rckert, Harless, Olshausen, Baumgarten-Crusius, take it. In opposition to the latter, it may be urged that the supplying of after , demanded in connection therewith, is in no wise indicated by the context, which rather in the bare , (comp. 2Co 5:20 ; 2Co 10:2 ) conveys only the idea of a request to the readers (it is otherwise at Col 1:9 ; Jas 1:6 ). Further, manifestly contains a motive for the readers , to fulfil that which Paul entreats. Only from , Eph 3:14 , begins an intercession for the readers , that God may strengthen them. [180] The , finally, after is wholly superfluous, if Paul is imploring constancy for himself ; but not, if he is beseeching the readers not to become fainthearted, while he is suffering for them.
As to the form in Lachmann, Tischendorf, and Rckert, see on 2Co 4:1 .
.] in the tribulations which I endure for your sake (namely, as apostle of the Gentiles ). Comp. Paul’s own so touching comment upon this , in Phi 2:17 . The denotes the subsisting relation, in which their courage is not to give way. See Winer, p. 346 [E. T. 483]. To this conception the explanation on account of (Erasmus, Beza, Piscator, Estius, and others) is also to be referred, is rightly attached, without repetition of the article, to . , because one may say (2Co 1:6 ; comp. Col 1:24 ). Comp. on Gal 4:14 . Harless connects . with : I pray for your benefit . How violently opposed to the order of the words, and, with the right view of , impossible!
] is designed to animate to the fulfilment of the entreaty, so that introduces an explanation serving as a motive thereto (Herm. ad Oed. R. 688; Ellendt, Lex. Soph. II. p. 385), not equivalent to , but referring what is predicated “ ad ipsam rei naturam ” (Khner, ad Xen. Mem. p. 190), like qui quidem, quippe qui, utpote qui. may be referred either to the (Theodoret, Zanchius, Harless, Olshausen, Schenkel) or to (so usually ). In either case the relative is attracted by the following , and this not as Hebraizing (Beza, Matthies, and many), but as a Greek usage. Comp. as regards the ordinary exegesis, according to which the number also is attracted, Dem. c. Aphob. p. 853. 31: , ; and see, in general, Winer, p. 150 [E. T. 206]. The usual reference is the right one; the sufferings of the apostle for the readers were a glory of the latter , it redounded to their honour that he suffered for them, [181] and this relation could not but raise them far above the , else they would not have accorded with the thought brought to their consciousness by the . The referring of to is inconsistent with the correct explanation of the latter (see above); for if Paul had said that it was glorious for the readers not to grow faint , he would either have given expression to a very general and commonplace thought, or else to one of which the specific contents must first be mentally supplied (gloria spiritualis ); whereas the proposition: “ my tribulations are your glory ,” is in a high degree appropriate alike to the ingenious mode of expression, and to the apostolic sense of personal dignity, in which is implied a holy pride . Comp. Phi 2:17 .
[180] Harless finds, with Rhenferd (in Wolf), the connection: “ut pro se primum, tum pro Ephesiis oret.” But this change of the persons would have needed to be indicated by emphatic pronouns, if it were not to be looked upon as imported.
[181] This assertion stands in correct connection with his high apostolic position. That the apostle as suffered for the Gentile-Christians, could only redound to the honour of the latter, inasmuch as they could not but appear of the higher value, the more he did not refuse to undergo afflictions for them. This we remark in opposition not only to Rckert, who finds it most advisable to leave the contents of the clause indefinite, in order not to deprive it of its oratorical significance, but also in opposition to Harless and Olshausen, who are of opinion that the sufferings of the apostle could not in themselves be any glory for the Gentile-Christians. They are so on account of the dignity of the sufferer , and of his relation to those for whose sake he suffered.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
(13) Wherefore I desire that ye faint not at my tribulations for you, which is your glory. (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 fullness 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.
I include all that remains in this Chapter under one view, because the several parts are woven into one piece, and form a beautiful whole. The Apostle begins the paragraph with desiring that the Church would lose sight of everything which related to his personal state and circumstances. That he was a prisoner, it was true; but, at the same time, he was the Lord’s free man. And though, the enemy shut him in, yet no enemy could shut the Lord out. And, as to his afflictions, they were all sanctified. And, as the Lord sweetened them to his soul, they ought to be the subject of real joy to their hearts. Having thus dispatched all consideration as to himself, he now proceeds to show them the affection he had for them in his heart, and how he was continually employed for them. It forms a lovely representation of the faithful pastor and minister of Christ’s flock, and serves at least to show what such should be, though, it is to be feared, few are so, in the present awful day of a declining ministry.
He first tells them, that he bowed his knees unto the God and Father of our Lord JESUS CHRIST, as the Father of the whole family of Christ, in heaven and in earth. There is somewhat very blessed in this. God the Father is, indeed, in every sense of the word, the God and Father of our Lord Jesus Christ. For He is revealed, under this character, in the Scriptures of truth. This is the name, in the essential nature of the Godhead, as One of the Holy Three which bear record in heaven. It is his name also in the economy of the Covenant of grace. And it is his name as the God the Father of the Church, for it is He who hath given the Church to Christ before the foundation of the world. Eph 1:4 . Jesus sweetly speaks of this as his particular pleasure and delight. Joh 17:6 . Well might Paul, therefore, say that of Him, the whole family in heaven and earth is named. And well might he bow the knee before Him. I also would say, Lord! bow the knee of my heart before Him, who is the God and Father of our Lord Jesus Christ! Oh! that I may know thee, the only true God, and Jesus Christ whom thou hath sent. Joh 17:3 .
Secondly. What a blessed prayer this is ? Paul having mentioned his adorable name, before whom be bent the knee, next seeks strength and grace from God the Holy Ghost, for forming all his of prayers aright, and for helping him in his infirmities of prayer, that he might make all his supplications according to the will of God. How truly Scriptural this is? Paul well knew, that without the influences of the Spirit, he could neither know how to pray, nor what to pray for. Neither prayers could he present, nor praises offer, until God the Spirit taught him. To God, therefore, he looks for those influences. And he felt full confidence, that the Lord would grant him, according to his riches in glory, grace to be so strengthened, that his inner man would find, the blessed, communications of the Spirit to this end.
And what was the great subject of his prayer. It was short, but comprehensive. It all centered in Christ. All Paul prayed for himself; and all he asked for the Church, was Christ. Christ and his fullness, Christ and his all-sufficiency. That Christ (said he) may dwell in your hearts by faith. Reader! do not overlook the fullness and comprehensiveness of Paul’s prayer. Christ cannot dwell in the heart of the unregenerate. Christ cannot dwell in the heart of any whom the Father hath not given to his dear Son. So, that in every heart where Christ dwells, there the Lord hath given testimony, that that precious soul is a child of God, given by the Father, redeemed by the Son, and regenerated by the Holy Ghost. Reader! is it not your prayer, as it is mine, that Christ may dwell in our hearts by faith?
And where Christ dwells in the heart by faith, there all the other blessings follow. Rooted in Christ, we are one with Christ. Grounded in love, we feel all the sweet influences of love. And, though the love of Christ is unsearchable, and past finding out, yet we can in some measure comprehend, that it reacheth from one eternity to, another; and though its dimensions are infinite, in breadth and length, and depth, and height, and it is a love which passeth knowledge, yet is it a special, peculiar, free, and gracious love, and runs through all time, and to all eternity, to his people. Oh! the love of Christ, which passeth knowledge! Reader! what are your apprehensions of this love ? Hath Paul’s prayer been heard for you? Hath God granted you a token of this love ?
The Apostle’s prayer in recommendation of the Church to God, and his referring all unto him, that is alone able to answer it, is very striking and beautiful. The ability of God, not only to answer, but to exceed all beyond thought or expression, is most just and true. Oh! who shall say what God can perform ? Who shall limit the Holy One of Israel! Reader! You and I may safely refer all to Him, and leave all with Him. He that hath given the greatest of all possible gifts, what can he, what will he not give ? Well might the same Apostle elsewhere say, For of him, and through him, and to him, are all things: to whom be glory forever and ever. Amen. Rom 11:36 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
13 Wherefore I desire that ye faint not at my tribulations for you, which is your glory.
Ver. 13. Wherefore I desire ] , mendico. Or, I beg of God, as one would do an alms, Act 3:2 , humbly, heartily. And here the apostle returns to his former discourse, after a long digression,Eph 3:2Eph 3:2 ; to Eph 3:13 .
At my tribulations for you ] For your sakes am I maliced and molested by the Jews; by whose means also I am now a prisoner.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
13 .] Wherefore (‘qu cum ita sint,’ viz. the glorious things spoken of Eph 3:1-12 : and especially his own personal part in them, ., , : since I am the appointed minister of so great a matter) I beseech you (not, beseech God , which would awkwardly necessitate a new subject before : see below) not to be dispirited (not, ‘ that I may not be dispirited ,’ as Syr., Thdrt., Beng., Rck., Harl., Olsh. Such a reference is quite refuted by the reason rendered below, . , and by the insertion of after ., which in this case would be wholly superfluous: not to mention its inconsistency with all we know of the Apostle himself) in (of the element or sphere, in which the faint-heartedness would be shewn: ‘ in the midst of ’) my tribulations for you (the grammatical Commentators justify the absence of the article before by the construction . This surely is not necessary, in the presence of such expressions as , ch. Eph 6:5 . The strange view of Harl., that is to be joined with , needs no refutation), seeing that they are (not ‘ which is ;’ is not = , but = ‘quippe qui,’ ‘utpote qui:’ see examples in Palm and Rost’s Lex. , p. 547) your glory ( ; , . , . . , , Chrys. Bengel compares , , 1Co 4:10 : and this certainly seems against Stier’s notion that means ‘your glorification ,’ ‘the glory of God in you’).
Fuente: Henry Alford’s Greek Testament
Eph 3:13 . : wherefore I ask that ye lose not heart in my tribulations in your behalf . The is referred by some (Mey., etc.) to the immediately preceding verse, the possession of these great privileges of “boldness and access” on the part of the Ephesians being Paul’s reason for urging on them the request which follows. It is better, however, to refer the to the great thought of the whole paragraph, to which the statement in Eph 3:12 is subordinate, viz. , the dignity of the office committed to Paul and its significance for them. Because the great trust of the Apostleship among the Gentiles is what he has declared it to be for himself and for them, he puts this request before them. The , which sometimes expresses a demand (Luk 1:63 ; 1Co 1:22 ), has the simple sense of asking here; and in such connections as the present has the full sense of asking for one’s self . It is followed sometimes by the acc. and inf. (Luk 23:23 ; Act 3:14 ), and sometimes, as here, by the simple inf. (Act 7:46 ). The idea in the verb is that of losing courage, becoming faint of heart . The form , which is given in the TR, appears in [309] [310] 3 [311] [312] [313] , etc. It is doubtful, however, whether that form occurs anywhere in ordinary Greek. It may have had a place in popular, oral use. The written form was , and that form appears here in most of the best MSS. ( [314] [315] [316] [317] 1 , etc.). Hence LTrRV adopt ; TWH, . But what is the construction here? Some supply , and make the sense either (1) “I pray God that ye faint not,” or (2) “I pray God that I faint not”. But if the subject of the had been God, the could scarcely have been omitted, as there is nothing in the context clearly to suggest it. And that it is the readers , not Paul himself, whose possible faint-heartedness is referred to appears from the force of the and the . Paul himself rejoiced in his tribulations (2Co 12:5 ; 2Co 12:10 : Col 1:24 , etc.), and a prayer in such circumstances as the present betraying any fear about himself would be utterly unlike him. But he might have cause enough to apprehend that these converts might not all view painful things as he did. Hence is to be understood as the subject of ( cf. 2Co 5:20 ; Heb 13:19 ). The before has the proper sense of in (not “at” as RV puts it), pointing to the circumstances, sphere, or relation in which the faint-heartedness ought not to show itself ( cf. Win.-Moult., pp. 482, 483, and Ell., in loc. ). These were (the phrase going surely with the , not with as Harless strangely puts it), as sufferings endured in virtue of Paul’s Apostleship among the Gentiles; cf. Phi 1:17 . The defining article again is not required before , as the phrase makes in reality one idea. : which are your glory . The distinction between the definite or objective rel. and the indefinite, generic, or qualitative rel. ( cf. Jelf, Gr. Gram. , 816) is not always maintained in the NT, and indeed the use of for is as old as Herod. (ii., 92) and Ionic Greek generally (Khner, Gr. Gram. , ii., 906). In the Pauline Epistles, however, the distinction seems to be fairly maintained (Blass, Gram. of N. T. Greek , p. 173), and appears here to have the force of an explanation “inasmuch as they are,” “for indeed they are”. The rel. is referred by some (Theod., Olsh., Harl.) to the , or to the whole sentence beginning with that; in which case would stand for . But it is most naturally referred to the . It is a case of attraction, but one in which the noun of the rel. clause gives its number ( cf. Dem. c. Aphob. , p. 853, 31, and in the NT itself, Act 24:11 ; Phi 3:20 ) as well as its gender to the rel. (Win.-Moult., p. 206; Buttm., Gram. of NT Greek , p. 281; Donald., Gr. Gram. , p. 362; Madvig, Syn. , 98). The clause, therefore, gives the readers a reason or motive for not yielding to faintness of heart. Paul’s tribulations were endured in their behalf, and were of value for them. The greater the office of the sufferer, the more did the afflictions which he was content to endure for them redound to their honour; and the better this was understood by them, the less should they give way to weakness and discouragement.
[309] Codex Ephraemi (sc. v.), the Paris palimpsest, edited by Tischendorf in 1843.
[310] Codex Claromontanus (sc. vi.), a Grco-Latin MS. at Paris, edited by Tischendorf in 1852.
[311] Codex Augiensis (sc. ix.), a Grco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.
[312] Codex Mosquensis (sc. ix.), edited by Matthi in 1782.
[313] Codex Angelicus (sc. ix.), at Rome, collated by Tischendorf and others.
[314] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
[315] Codex Sinaiticus (sc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
[316] Codex Alexandrinus (sc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).
[317] Codex Claromontanus (sc. vi.), a Grco-Latin MS. at Paris, edited by Tischendorf in 1852.
Fuente: The Expositors Greek Testament by Robertson
desire = beg. App-134.
faint not = not (Greek. me) to be cast down.
at. Greek. en App-104. The parenthesis ending with Eph 3:13, the teaching is continued from Eph 3:1, “For this cause”, &c.
Fuente: Companion Bible Notes, Appendices and Graphics
13.] Wherefore (qu cum ita sint, viz. the glorious things spoken of Eph 3:1-12 : and especially his own personal part in them, ., , :-since I am the appointed minister of so great a matter) I beseech you (not, beseech God,-which would awkwardly necessitate a new subject before : see below) not to be dispirited (not, that I may not be dispirited, as Syr., Thdrt., Beng., Rck., Harl., Olsh. Such a reference is quite refuted by the reason rendered below, . , and by the insertion of after ., which in this case would be wholly superfluous: not to mention its inconsistency with all we know of the Apostle himself) in (of the element or sphere, in which the faint-heartedness would be shewn: in the midst of) my tribulations for you (the grammatical Commentators justify the absence of the article before by the construction . This surely is not necessary, in the presence of such expressions as , ch. Eph 6:5. The strange view of Harl., that is to be joined with , needs no refutation), seeing that they are (not which is; is not = , but = quippe qui, utpote qui: see examples in Palm and Rosts Lex. , p. 547) your glory ( ; , . , . . , , Chrys. Bengel compares , , 1Co 4:10 : and this certainly seems against Stiers notion that means your glorification, the glory of God in you).
Fuente: The Greek Testament
Eph 3:13. ) I desire,[46] ask God: comp. Eph 3:20; Eph 3:12. So, asking absolutely, Col 1:9 [We do not cease desiring () for you: viz. desiring God].- , not to faint) that I may not prove wanting [that there be no defect on my part], but that I may speak boldly and allure many. The infinitive referring to the same person as the finite verb I ask.[47]- , in my afflictions for you) Eph 3:1.-) [your] glory spiritual; inasmuch as your faith is assisted thereby [1Co 4:10].
[46] Not, I desire you not to faint, etc.; but, I ask of God that I may not faint.-ED.
[47] If the Engl. V. were right, I desire that ye faint not, there would have been expressed: but as it is not, the nom. of the finite verb is naturally the subject of the infin. which follows.-ED.
Fuente: Gnomon of the New Testament
Eph 3:13
Eph 3:13
Wherefore I ask that ye may not faint at my tribulations for you, which are your glory.-Because of the boldness that faith gives he desired that they faint not-be not discouraged and cast down on account of the imprisonment, persecutions, and sufferings that he endured for their sake. [His confidence in Christ emboldened him to make this request, for he is sure that Christ is able to make them also brave.]
Fuente: Old and New Testaments Restoration Commentary
ye: Deu 20:3, Isa 40:30, Isa 40:31, Zep 3:16, Act 14:22, Gal 6:9, 2Th 3:13, Heb 12:3-5
at: Eph 3:1, 2Co 1:6, Phi 1:12-14, Col 1:24, 1Th 3:2-4
Reciprocal: Gen 9:27 – dwell Pro 24:10 – thou Isa 55:6 – while he is near Lam 1:22 – my heart Act 20:24 – none Rom 5:3 – but we 2Co 4:1 – we faint not Phi 1:14 – waxing Phi 2:18 – do Phi 2:26 – ye had 1Th 2:16 – Forbidding 1Th 3:3 – moved 1Ti 2:1 – exhort 2Ti 1:8 – ashamed 2Ti 2:10 – I endure 1Pe 4:16 – as
Fuente: The Treasury of Scripture Knowledge
(Eph 3:13.) -Wherefore I entreat you that ye faint not. -wherefore, since these things are so, referring us back to the sentiments of the five preceding verses. Lachmann and Tischendorf, after A, B, D1, E, prefer to the common reading , which has in its favour C, D3, F, G, I, K. It is doubtful, indeed, whether there be such a word. With all its apparent simplicity of style and construction, this verse is open to various interpretations. And, first, as to the accusative, which must be supplied before the infinitive, some prefer and others . In the former case the meaning is, Wherefore I desire God that I faint not, and in the latter case it is, Wherefore I entreat you that you lose not heart. The first is that adopted by the Syriac version, by Theodoret, Jerome, Bengel, Vater, Rckert, Harless, Olshausen, and Baumgarten-Crusius. Our objection to such an exposition is, that there is in the clause no formal or implied reference to God; that it is awkward to interpose a new subject, or make the object of the verb and the subject of the infinitive different-2Co 5:20; 2Co 6:1; 2Co 10:2; Heb 13:19; and that the apostle possessed little indeed of that faint-heartedness against which he is supposed to guard himself by prayer. Turner’s objection to this last statement is only a misconception of it. Besides, as the last clause of the verse is plainly an argument to sustain the request, the connection is destroyed if the apostle be imagined to make petition for himself; while the meaning is clear and pertinent if the request be for them-Let not my sufferings for you distress you; they are your glory. The proposal of Harless to join to -I pray on your account, has little to recommend it. Our view is that of Chrysostom and the majority of interpreters. That ye faint not-
-in my tribulations for you. No article is needed before . 2Co 1:6. is not properly on account of, as many render it, but it rather represents the close and sympathizing relation in which Paul and his readers stood. His afflictions had become theirs; they were in them as really as he was. Their sympathy with him had made his afflictions their own, and he implored them not to be dispirited or cowardly under such a pressure, and for this reason-
-which is your glory. is used by attraction with the following predicate , and signifies inasmuch as they are, utpote quae. Winer, 24, 3. But what is its antecedent? Theodoret, Zanchius, Harless, and Olshausen suppose it to be the thought contained in , as if the apostle’s self-support in such sufferings were their glory. This exegesis proceeds upon an opinion which we have already gainsaid, viz., that Paul offers here a prayer for himself. Rckert exhales the meanings of the clause by finding in it only the vague indistinctness of oratorical declamation. The general opinion appears to be the correct one, that these sufferings of Paul, which came on him simply because he was the apostle of the Gentiles, were the glory of the Gentile believers, and not their disgrace, inasmuch as such persecutions not only proved the success of his ministerial labours, but were at the same time collateral evidence of the lofty and unfettered privileges which believing heathendom now possessed and retained, and which, by the apostle’s firmness, were at length placed beyond the reach of Jewish fanaticism to annul or even to curtail. As you may measure the pyramid by its shadow, so these afflictions of Paul afforded a similar means of arriving at a relative or anti-thetical estimate of the spiritual liberty and prerogative of the Gentile churches. The apostle began the chapter by an allusion to the fact that he was a prisoner for the Gentiles, and he now concludes the digression by this natural admonition. His tribulations, the evidence of his official dignity and of their unconditioned exemption from ceremonial bondage, were their glory, and therefore they were not to sink into faintness and lassitude, as if by his chain they had been affronted and their apostle disgraced.
The apostle now resumes the thought broken off in Eph 3:1, and we are carried back at once to the magnificent imagery of a spiritual temple in the concluding section of the second chapter. The prayer must be regarded as immediately following that section, and its architectural terms and allusions will thus be more clearly understood. This connection with the closing paragraph of the former chapter, we take as affording the key to the correct exegesis of the following supplication.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Eph 3:13. To faint means to falter or become downhearted. Paul bids the brethren not to become thus affected over his tribulations caused by being a prisoner at Rome. Which is your glory. It should be regarded as an honor to be the brethren of a man whose faith causes him to keep cheerful under such conditions. The disciples in Act 5:41 rejoiced in the honor of suffering such treatment because of their service to Christ.
Fuente: Combined Bible Commentary
Eph 3:13. Wherefore. In view of my position as the minister of such a gospel, thus leading back to Eph 3:1, the thought of which is resumed in Eph 3:14. This is preferable to referring it merely to the subordinate thought in Eph 3:12.
I desire you not to faint, or, I pray God that I faint not The literal rendering: I ask not to faint, will indicate the difficulty in interpreting the verse, namely, the absence of an object after the verb ask, and of a subject with the infinitive, to faint. One view supplies you as both object and subject; the other supplies God as the object and I as the subject. The verb ask suits either explanation. Both views have able supporters, but the former has been rightly adopted by the majority of commentators. (1.) It seems unlike Paul to insert such a prayer for himself here; he rejoiced in suffering (Col 1:24) and gloried in infirmity (2Co 11:30), and was speaking of high privilege, little likely to imply faint-heartedness in himself. (2.) The next clause presents a motive (Meyer) which is irrelevant, unless this clause applies to them. (3.) My does not imply that faint refers to him. (4.) It is grammatically simpler to supply one word (you) which need not be repeated, than to supply two, one of them (God) not directly suggested by the context nor necessary to complete the sense of the verb. Gal 4:14, where the correct reading is your temptation which was in my flesh, shows that the sympathy between Paul and his converts was such as to make this view of the clause perfectly natural. The danger of the weakness was greater for them than for him.
At (lit, in) my tribulations in behalf of you, suggesting again the thought of Eph 3:1. The preposition in points to the sphere in which their faint-heartedness might be shown.
Which are your glory. Are shows that which refers to tribulations, seeing they are your glory. The thought is, not that it would be a disgrace for them to have a founder who fainted in tribulations, and that his not fainting is their glory, but that the reason they should not faint is the character of his tribulations, as the Apostle of the Gentiles. They were for his readers, were tokens of the love of God in sending his ministers to suffer that the gospel might be universal and the Gentiles sharers in its blessings. It was the sympathy of Christ, in whom the Apostles boldness and access was possessed in confidence, that gave to him such sympathy with them. He was concerned for them rather than for himself. It will be seen how well this view accords with the thought resumed in Eph 3:14, and the subsequent prayer.
Fuente: A Popular Commentary on the New Testament
Thoughts On the Apostle’s Bondage
Paul was willing to suffer the hardships of Roman imprisonment if the gospel could be furthered by his chains. ( Php 1:12-14 .) He did not want the Ephesian brethren to give up because of his suffering in bonds. This was especially true since more Gentiles were being given an opportunity to learn of God’s great plan. Also, as the last verse would indicate, though he was chained, Paul was still free to approach God’s throne (3:13).
Fuente: Gary Hampton Commentary on Selected Books
Eph 3:13-16. Wherefore Since by my ministry you have been called to the fellowship of the gospel; I desire that ye faint not Be not discouraged or disheartened; at my tribulations for preaching the gospel to you, which is your glory A cause of glorying and rejoicing to you, inasmuch as hereby it appears how much God regards you, in that he not only sends his apostles to preach the gospel to you, but to do this notwithstanding the great variety of extreme sufferings to which they are hereby exposed. For this cause That ye may not faint, either on account of my sufferings or your own, and that the great work in which I am engaged may more successfully be carried on, and the purposes of these my sufferings maybe answered in your consolation and the divine glory; I bow my knees unto the Father of our Lord Jesus Christ I present my sincere and ardent supplications before him. Or rather, the apostle here returns to the subject which he began in Eph 3:1, (where see the note,) the intervening verses coming in by way of parenthesis. Of whom The Father; the whole family of angels in heaven Saints in paradise, and believers on earth, is named Are acknowledged by him as his children, a more honourable title than children of Abraham; and acknowledge their dependance upon, and relation to him. Or, in the family here spoken of, all rational beings in heaven and earth may be considered as included, because they derive their being from him, and are supported by him. That he would grant you according to the riches of his glory The immense fulness of his glorious wisdom, power, mercy, and love; to be strengthened with might Or mightily strengthened, that is, endowed with courage, fortitude, and power, to withstand all your spiritual enemies, to do with cheerfulness, and suffer with patience, his whole will; by his Spirit the great source of all power and might, grace and goodness; in the inner man The soul.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 13
Ye faint not; be not distressed and disheartened.–For you; for you Gentiles; not particularly for the Ephesians.–Which is your glory, which is for your glory; that is, his trials and sufferings were designed to be the means of promoting their eternal good.
Fuente: Abbott’s Illustrated New Testament
Section Six: 3:13-21
Wherefore I desire that ye faint not at my tribulations for you, which is your glory.
“Desire” is a word that has many shades of meaning. There is the desire to see someone, which can be mild to strong desire. The principals desire to see a student in need of discipline lacks somewhat when compared to the desire of a boy to see the girl he is engaged to.
The desire here seems to be a strong desire as in crave, beg or require. This is something that is very important to the apostle. This desire is also something that is partially from without. He is moved with this desire due to some outside force, namely the Spirit of God.
“Faint” has the thought of weary or tired out, someone that has really had it with something. When we were on deputation, I made a number of trips to the Midwest from the west coast. We did not have motel money so I always drove straight through both ways. When I arrived at my destination, I was weary to the point of exhaustion. I would faint at the thought of further driving. One commentary mentions the word “despirited” as an option for “faint” which really gives the thought of the word.
Paul does not want them to be deterred in any way by his tribulations. He wanted none of that.
Instead of fainting or being discouraged by his tribulation on their part, they are to glory in it. “Glory” is the word normally translated glory, and is the Greek word “doxa” from which we gain doxology. The Ephesians were to glory in the tribulation of Paul. Now, that is a statement that is going to need some explaining. Why should they glory or be proud of his tribulation – the tribulation that was caused because of them?
Some possibilities:
1. The text states more specifically that the tribulation is their glory. The tribulation is somehow a glory to them, a good mark for them in some manner.
2. Some suggest that God loved them so much that he gave His Son for them as well as allowed Paul to suffer on their behalf. This may be the thought of it, but if so I think to add the Son into it is to read a lot more into the verse than is there.
3. It would seem that Paul’s tribulation is a glory to them in that Paul was willing to give his all for the propagation of the Gospel, which is a glory to all gentile believers. He was willing to do all for them, thus their worth in Paul’s mind must have been great.
Now, I am going to meddle here and I am warning pastors right now. I have met many (pastors) on internet forums that indicate that their parishioners are rather on the dumb side, often obnoxious, and seldom what the pastor wants of people he has to work with. I have seen a real “US” versus “THEM” mentality between pastors and their congregations.
I see pastors that think they are above apologizing to congregants when they are wrong. I have seen men that feel the people should overlook his flaws while he makes mountains of theirs.
Here, Paul says he has suffered imprisonment for their sakes. Pastors, please catch that vision – honor your people as co-heirs with you in Christ, for that is indeed what they are.
Now, go back and read the last three paragraphs and substitute your name where I mentioned pastor and substitute pastor where I indicated the congregation. We are all equal in the church, we are all co-heirs with Christ and we ought to value one another.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
In this verse the apostle returned to the thought with which he began this section (Eph 3:1). God had entrusted Paul with the mystery of the church and had given him a ministry of evangelizing the Gentiles. Therefore his Ephesian readers should not view his present imprisonment as a tragedy but simply as part of his ministry. His ministry was for them and for their glory, so they should view his tribulations as part of God’s good will for him and for them (cf. Php 1:7).
"The mystery of Ephesians 3 is the equality of Jews and Gentiles in the body of Christ. This equality and this body were not revealed in the Old Testament. They were made known only after the coming of Christ by the Spirit to the apostles and prophets including Paul but not excluding others." [Note: Ryrie, "The Mystery . . .," p. 31. This article contains an excellent explanation of the mystery from the dispensational viewpoint as well as refutation of the amillennial, covenant premillennial, and ultradispensational views.]
Saucy, a "progressive dispensationalist," interpreted the mystery in a slightly different way.
"Our examination of the mystery in Ephesians 3 leads us to a mediating position between traditional dispensational and nondispensational views [i.e., the progressive dispensational view]. The unity of Jews and Gentiles in Christ is taking place in the church in partial fulfillment of Old Testament promises. Messianic days have dawned, albeit in a way not clearly anticipated in the prophecies. Rather than one grand age of fulfillment under the messianic reign, the prophetic fulfillment has been divided into two ages related to the two comings of Christ. In this first age of fulfillment, the spiritual messianic salvation is already present in the gospel. This gospel is broadly spoken of as the mystery, or the mystery of Christ, or the mystery of the gospel. The specific spiritual unity of all peoples entailed in this gospel is the content of the mystery of Ephesians 3." [Note: Saucy, "The Church . . .," p. 151.]
Whereas the Old Testament predicted the unity of Jewish and Gentile believers, it did not reveal their complete equality in Christ. On this point all dispensationalists and covenant theologians agree.