Ephesians 3:13

(13) Wherefore I desire . . .—The verse is parenthetical—a 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 Cæsarea and Rome, the marvellous activity of St. Paul’s 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. Paul’s tribulations were to himself a cause, not of pain, but of joy and glory—as 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_4:10—there half ironically, here seriously—that, 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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13 Wherefore I desire that ye faint not at my tribulations for you, which is your glory.

Ver. 13. Wherefore I desire] αιτουμαι, 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 3:2; 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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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” - ἐκκακέω egkakeō - means literally, to turn out “a coward,” or to lose one’s 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

3:13 my trials here: Paul is writing from jail, as a prisoner (see 3:1). He knows that suffering is to be expected and that it works for good in a believer’s life (see Rom 5:3-5; Col 1:24; 1 Thes 3:3; 2 Tim 3:12; Jas 1:2-4).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Eph 3:13. Αἰτοῦμαι) I desire,[46] ask God: comp. Eph 3:20; Eph 3:12. So, asking absolutely, Col 1:9 [“We do not cease desiring (αἰτούμενοι) for you:” viz. desiring God].—μὴ ἐκκακεῖν, 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]—θλίψεσί μου ὑπὲρ ὑμῶν, in my afflictions for you) Eph 3:1.—δόξα) [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 ὑμᾶς expressed: but as it is not, the nom. of the finite verb is naturally the subject of the infin. which follows.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

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, δίο 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 Gods 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.

μὴ ἐκκακεῖν] 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 Rückert, Harless, Olshausen, Baumgarten-Crusius, take it. In opposition to the latter, it may be urged that the supplying of Θεόν after αἰτοῦμαι, demanded in connection therewith, is in no wise indicated by the context, which rather in the bare αἰτοῦμαι, (comp. 2Co_5:20; 2Co_10:2) conveys only the idea of a request to the readers (it is otherwise at Col_1:9; Jam_1:6). Further, ἥτις ἐστὶ δόξα ὑμῶν manifestly contains a motive for the readers, to fulfil that which Paul entreats. Only from τούτου χάριν, Eph_3:14, begins an intercession for the readers, that God may strengthen them.[180] The μου, finally, after ΘΛΊΨΕΣΙ 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 ἐγκακεῖν in Lachmann, Tischendorf, and Rückert, see on 2Co_4:1.

ἘΝ ΤΑῖς ΘΛΊΨΕΣΊ ΜΟΥ ὙΠῈΡ ὙΜ.] in the tribulations which I endure for your sake (namely, as apostle of the Gentiles). Comp. Pauls own so touching comment upon this ὑπὲρ ὑμῶν, in Php_2:17. The ἘΝ 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, ὑπὲρ ὑμῶν is rightly attached, without repetition of the article, to ΤΑῖς ΘΛΊΨ. ΜΟΥ, because one may say ΘΛΊΒΕΣΘΑΙ ὙΠΈΡ ΤΙΝΟς (2Co_1:6; comp. Col_1:24). Comp. on Gal_4:14. Harless connects ὙΠῈΡ ὙΜ. with ΑἸΤΟῦΜΑΙ: I pray for your benefit. How violently opposed to the order of the words, and, with the right view of αἰτοῦμαι, impossible!

ἭΤΙς ἘΣΤῚ ΔΌΞΑ ὙΜῶΝ] is designed to animate to the fulfilment of the entreaty, so that ἭΤΙς introduces an explanation serving as a motive thereto (Herm. ad Oed. R. 688; Ellendt, Lex. Soph. II. p. 385), not equivalent to ἥ, but referring what is predicated ad ipsam rei naturam (Kühner, ad Xen. Mem. p. 190), like qui quidem, quippe qui, utpote qui. ἥτις may be referred either to the ΜῊ ἘΚΚΑΚΕῖΝ (Theodoret, Zanchius, Harless, Olshausen, Schenkel) or to ΤΑῖς ΘΛΊΨΕΣΊ ΜΟΥ ὙΠῈΡ ὙΜῶΝ (so usually). In either case the relative is attracted by the following δόξα, 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: ἔχει … ὀγδόηκοντα μὲν μνᾶς, ἢν ἔλαβε προῖκα τῆς μητρός; 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 ἐκκακεῖν, else they would not have accorded with the thought brought to their consciousness by the ἥτις ἐστὶ δόξα ὑμῶν. The referring of ἥτις to μὴ ἐκκακεῖν 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. Php_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 δέσμιος τοῦ Χριστοῦ 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 Rückert, 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.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Eph 3:13 . διὸ αἰτοῦμαι μὴ ἐγκακεῖν ἐν ταῖς θλίψεσί μου ὑπὲρ ὑμῶν : wherefore I ask that ye lose not heart in my tribulations in your behalf . The διό 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 διό 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 αἰτεῖν , 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 αἰτοῦμαι 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 ἐγκακεῖν is that of losing courage, becoming faint of heart . The form ἐκκακεῖν , 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 ἐγκακεῖν , and that form appears here in most of the best MSS. ( [314] [315] [316] [317] 1 , etc.). Hence LTrRV adopt ἐγκακεῖν ; TWH, ἐνκακεῖν . But what is the construction here? Some supply Θεόν , 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 αἰτοῦμαι had been God, the Θεόν 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 ὑπὲρ ὑμῶν and the ἥτις ἐστὶ δόξα ὑμῶν . 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 ὑμᾶς is to be understood as the subject of αἰτοῦμαι ( cf. 2Co 5:20 ; Heb 13:19 ). The ἐν before θλίψεσι 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 θλίψεις were ὑπὲρ ὑμῶν (the phrase ὑπὲρ ὑμῶν going surely with the θλίψεσί μου , not with αἰτοῦμαι 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 ὑπὲρ ὑμῶν , as the phrase makes in reality one idea. ἥτις ἐστὶ δόξα ὑμῶν : which are your glory . The distinction between the definite or objective rel. ὅς and the indefinite, generic, or qualitative rel. ὅστις ( cf. Jelf, Gr. Gram. , 816) is not always maintained in the NT, and indeed the use of ὅστις for ὅς is as old as Herod. (ii., 92) and Ionic Greek generally (Kühner, 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 ἥτις 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 μὴ ἐγκακεῖν , or to the whole sentence beginning with that; in which case ἥτις would stand for ὅ . But it is most naturally referred to the θλίψεσι . 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 (sæc. v.), the Paris palimpsest, edited by Tischendorf in 1843.

[310] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[311] Codex Augiensis (sæc. ix.), a Græco-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 (sæc. ix.), edited by Matthæi in 1782.

[313] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.

[314] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[315] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[316] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).

[317] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

13. Διὸ. Such being the occasion and the effect of my sufferings.

αἰτοῦμαι. Elsewhere in St Paul only Eph 3:20; Col 1:9; in each case of a request from God. But the context is on the whole in favour of translating ‘I beg you not.’ Otherwise ‘I pray that there be no failing’ is possible. Robinson conjectures that ὑμᾶς has dropped out after αἰτοῦμαι, but cf. 2Co 5:20; Heb 13:19.

μὴ ἐνκακεῖν. 2Th 3:13; 2Co 4:1; Gal 6:9; Luk 18:1. (So always in the true reading, never ἐκκακεῖν.) ‘Lose heart,’ ‘fail in perseverance.’ Cf. Lightfoot on Gal 6:9.

ἐν ταῖς θλίψεσίν μου, i.e. his imprisonment (Eph 3:1). Notice how in Php 1:12-30 he puts a brave face on facts outwardly discouraging. Cf. Col 1:24. For ἐν, cf. Php 1:28, μὴ πτυρόμενοι ἐν μηδενί.

ἥτις ἐστὶν δόξα ὑμῶν. Cf. 1Pe 4:14. The antecedent is either (1) ‘my sufferings on your behalf, which are,’ or (2) ‘that ye faint not … which is’ (so Lightfoot). ἥτις in any case is attracted into agreement with δόξα. Cf. 1Co 3:17; Php 1:28. For (1) cf. 1Th 2:20; 2Co 1:14; 2Co 5:12.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Eph_3:13

Wherefore, i.e. because we have this access to God, the sum of all good, we ought to be superior to all the afflictions of this life, and maintain habitually a joyful spirit. Being the subjects of such a redemption and having this liberty of access to God, believers ought not to be discouraged by all the apparently adverse circumstances attending the propagation of the Gospel. As neither the object of the verb αἰτοῦμαι, nor the subject of the verb ἐκκακεῖν is expressed, this verse admits of different explanations. It may mean, I pray you that you faint not; or, I pray God that I faint not; or, I pray God that ye faint not. Whether the object of the verb be God or you, it is hard to decide; as it would be alike appropriate and agreeable to usage to say, I pray God, or, I pray you, i.e. I beseech you not to be discouraged. The latter is on the whole to be preferred, as there is nothing in the context to suggest God as the object of address, and as the verb αἰτεῖν, though properly signifying simply to ask, whether of God or man, is often used in a stronger sense, to require, or demand, Luk_23:23; Act_25:3, Act_25:15. Paul might well require of the Ephesians, in view of the glories of the redemption of which they had become partakers, not to be discouraged. As to the second point, viz. the subject of the verb ἐκκακεῖν, there is less room to doubt. It is far more in keeping with the whole tone of the passage, that Paul should refer to their fainting than to his own. There was far more danger of the former than of the latter. And what follows (which is your glory), is a motive by which his exhortation to them is enforced.

The relative ἥτις in the next clause, admits of a twofold reference. It may relate to θλίψεσίν, afflictions; or to μὴ ἐκκακεῖν, not fainting. In the one case the sense would be: The afflictions which I suffer for you instead of being a ground of discouragement are a glory to you. In the other: Not fainting is an honor to you. The latter is flat, it amounts to nothing in such a context. It is perfectly in keeping with the heroic character of the apostle, who himself gloried in his afflictions, and with the elevated tone of feeling pervading the context, that he should represent the afflictions which he endured for the Gentiles as an honor and not as a disgrace and a cause of despondency.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

"I entreat you not to be dispirited."

for you--in your behalf.

which is--rather, "which are your glory," namely, inasmuch as showing that God loved you so much, as both to give His Son for you, and to permit His apostles to suffer "tribulations" for you [CHRYSOSTOM] in preaching the Gospel to the Gentiles. See on Eph 3:1, "prisoner for you Gentiles." My tribulations are your spiritual "glory," as your faith is furthered thereby (Co1 4:10).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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."

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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. 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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

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.

Ephesians 3:14

eph 3:14

eph 3:14

eph 3:14For this cause I bow my knees unto the Father,.... That is, pray unto him for the perseverance of the saints; for nothing is more desirable to the ministers of Christ than that; which is the pure gift of God, and is what he has promised, and therefore should be prayed to for it; for what God has designed and promised to his people, he will be sought to; and the apostle's view might be also to stir up these saints to pray for themselves: the gesture he used in prayer was bowing the knees; a man is not tied to any particular gesture or posture in prayer, the main thing is the heart; mere postures and gestures are insignificant things with God; though where the mind is affected, the body will be moved; and this gesture may be expressive of reverence, humility, and submission in prayer: the object he prayed unto is the Father; that is, as follows,

of our Lord Jesus; though these words are wanting in the Alexandrian copy, and Ethiopic version, yet are rightly retained in others; for God is the Father of Christ, not by creation, nor adoption, but by generation, being the only begotten of the Father; and as such he is rightly prayed to, since not only Christ prayed to him as such; but he is the Father of his people in and through Christ; and there is no other way of coming to him but by Christ; and all spiritual blessings come though Christ, and from God, as the Father of Christ.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Wherefore, I beseech you, be not discouraged nor disheartened at my tribulations and persecutions on the account of the gospel, nor at your own, which ought to be a subject both for you and me to glory in. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Wherefore I beg that ye faint not at my tribulations for you. A very delicate and touching request, that they would not be too much distressed by what he was suffering for them. (comp. Epaphroditus, Php_2:26) Paul knew that the sympathy was so strong that what was suffered by him was endured sympathetically by them. Two expressions denote that the sufferings were great: "My tribulations for you a word expressing intense and protracted suffering; "that ye faint not," or that ye do not lose heart, as if the power of evil had got the upper hand. Which is your glory. That is, the character or capacity of the apostle of Jesus Christ to the Gentiles, in which I suffer tribulation, is one of such exalted dignity as to reflect glory on you. Take that view of my sufferings; I suffer because I hold so glorious an office, and the glory of that office is reflected on you.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The not fainting is your glory.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

13. Wherefore. Seeing that I have revealed this glorious mystery to you. I desire that ye faint not. Do not become discouraged. At my tribulations for you. At his sufferings, a prisoner on account of the Gentiles. Which are your glory. The plural (see Revision) shows that “which” refers to tribulations. These tribulations all came in his work as the apostle of the Gentiles. Hence, they all suffered in a work which made them heirs of eternal glory.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

13.] Wherefore (‘quæ cum ita sint,’ viz. the glorious things spoken of vv. 1-12: and especially his own personal part in them, ἐγὼ π., ἐμοὶ ἐδόθη, ἐγενήθην διάκονος:—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 ἐγκακεῖν: see below) not to be dispirited (not, ‘that I may not be dispirited,’ as Syr., Thdrt., Beng., Rück., Harl., Olsh. Such a reference is quite refuted by the reason rendered below, ἥτις ἐσ. δὸξα ὑμων, and by the insertion of μου after θλ., 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 ὑπέρ by the construction θλίβομαι ὑπέρ τινος. This surely is not necessary, in the presence of such expressions as τοῖς κυρίοις κατὰ σάρκα, ch. 6:5. The strange view of Harl., that ὑπὲρ ὑμῶν is to be joined with αἰτοῦμαι, needs no refutation), seeing that they are (not ‘which is;’ ἥτις is not = ἡ, but = ‘quippe qui,’ ‘utpote qui:’ see examples in Palm and Rost’s Lex. ὅς, p. 547) your glory (πῶς ἐστι δόξα αὐτῶν; ὅτι οὕτως αὐτοὺς ἠγάπησεν ὁ θεός, ὥστε καὶ τ. υἱὸν ὑπὲρ αὐτῶν δοῦναι, κ. τοὺς δούλους κακοῦν. ἵνα γὰρ αὐτοὶ τύχωσι τοσούτων ἀγαθῶν, Παῦλος ἐδεσμεῖτο, Chrys. Bengel compares ὑμεῖς ἔνδοξοι, ἡμεῖς δὲ ἄτιμοι, 1Co 4:10: and this certainly seems against Stier’s notion that δόξα ὑμῶν means ‘your glorification,’ ‘the glory of God in you’).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

13. Διὸ αἰτοῦμαι μὴ ἐγκακεῖν ἐν ταῖς θλίψεσί μου ὑπὲρ ὑμῶν. Διό, viz. because I am the minister of so great a matter; connected, not with the preceding verse only, but with 8-12. The greater the office, the less becoming would it be to lose heart.

The following words, however, admit of two interpretations. Either, I pray that I may not lose heart, or, I entreat you, not to lose heart. The latter view is adopted by the Syr., Theodoret, Jerome, Bengel, Harless, Olshausen, Braune. In its favour it is alleged that it is much more natural to supply the subject of the infinitive from that of the substantive verb; and, secondly, that it is difficult to understand ἐν on the other view. But the chief objection to the first-mentioned interpretation, according to Harless, is from the structure of the whole passage. Either St. Paul resumes in these words the course of thought begun in ver. 1, or he does not. Now it is the thought of supplication for his readers that separates the subsequent context from the parenthesis. If, then, he does not here resume ver. 1, how can we suppose that he could express the same thought in the parenthesis itself without observing that the parenthesis was thereby removed? If he does here resume ver. 1, the τούτου χάριν after διό, instead of καί, is inexplicable, or rather intolerable. The argument assumes that αἰτοῦμαι means, I pray (God), and is set aside by taking that word as = I entreat you. The difficulties in Theodoret’s interpretation are greater. First, if αἰτοῦμαι is, I pray God, Θεόν could hardly be omitted. The passages cited as parallel, viz. Col 1:9 and Jas 1:6, are not really so. In the former, αἰτούμενοι only expresses the content of the prayer mentioned in προσευχόμενοι, which, of course, means prayer to God. In the latter, αἰτείτω repeats the αἰτείτω of the previous verse, which is defined by παρὰ τοῦ δίδοντος Θεοῦ πᾶσιν. Moreover, the words ἥτις ἐστι δόξα ὑμῶν supply much more naturally a motive for the readers than for the apostle. The μου after θλίψεσι, too, would be superfluous if the apostle were praying for himself. And we may add that the implied apprehension lest he should be disheartened by persecution is not in harmony with the apostle’s character or with his other utterances. He gloried in tribulation, and took pleasure in persecution (Rom 5:3; 2Co 12:10; Col 1:24). Compare also the passage just referred to in Rom 8:38, Rom 8:39. But he might have reason to fear that some of the Gentile converts might be tempted to lose heart when they saw the persecution to which the apostle was subjected just because of his proclaiming the doctrine, here insisted on, of the free and equal participation of the Gentiles in the blessings of the Messiah’s kingdom.

ἐν ταῖς θλίψεσί μου ὑπὲρ ὑμῶν. “In my tribulations on your behalf.” Namely, those which came upon him by reason of his being the Apostle of the Gentiles. Compare his touching words, Php 2:17, “Even if I am offered on the sacrifice of your faith, I rejoice.” ἐν denotes the circumstances in which, etc.; ὑπὲρ ὑμῶν is clearly to be joined to θλίψεσί μου, not to αἰτοῦμαι (as Harless). The article is not required, since θλίβεσθαι ὑπέρ τινος is possible (2Co 1:6); cf. Gal 4:14.

ἥτις ἐστι δόξα ὑμῶν. ἥτις introduces a reason; it is not simply equivalent to ἥ, but implies that what is predicated belongs to the nature of the thing, “quippe qui,” “inasmuch as this.” It is referred to μὴ ἐγκακεῖν by Theodoret, followed by Harless, Olshausen, Braune, al. This, of course, supposes the preceding prayer to be for the apostle himself. On this view it would be his personal fortitude that is the glory of the Ephesians, which would be a strange expression. If it be asked how his afflictions could be their glory, Chrysostom replies, “Because God so loved them as to give His Son for them, and to afflict His servants; for in order that they should obtain so great blessings Paul was imprisoned.”

14-19

. Prayer for the readers, that they may be given spiritual strength; that Christ may dwell in their hearts; and that they may learn to know His love, which surpasses knowledge

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Faint [εγκακειν] . Lit., lose heart. Kakov in classical Greek, but not in the New Testament, sometimes means cowardly.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.