Ephesians 1:15 [study!]
American Standard Version (ASV 1901) 
For this cause I also, having heard of the faith in the Lord Jesus which is among you, and the love which [ye show] toward all the saints,
King James Version (KJV 1769)
Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints,
New American Standard Bible (NASB ©1995)
For this reason I too, having heard of the faith in the Lord Jesus which [exists] among you and your love for all the saints,
Webster's Revision of the KJB (WEB 1833)
Wherefore I also, having heard of your faith in the Lord Jesus, and love to all the saints,
Darby's Translation (DBY 1890)
Wherefore *I* also, having heard of the faith in the Lord Jesus which [is] in you, and the love which [ye have] towards all the saints,
Rotherham's Emphasized Bible (EBR 1902)
For this cause, I also,having heard of the faith on your part in the Lord Jesus, and that towards all the saints,
Young's Literal Translation (YLT 1898)
Because of this I also, having heard of your faith in the Lord Jesus, and the love to all the saints,
Douay-Rheims Challoner Revision (DR 1750)
Wherefore, I also, hearing of your faith that is in the Lord Jesus and of your love towards all the saints,
Original King James Bible (AV 1611) 
Wherefore I also, after I heard of your faith in the Lord Iesus, and loue vnto all the Saints,
John Etheridge Peshitta-Aramaic NT (1849)
ON account of this, behold, I also, since I heard of your faith in our Lord Jeshu Meshiha, and your love to all the saints,
James Murdock Peshitta-Aramaic NT (1852)
Therefore, lo I also, since I heard of your faith in our Lord Jesus the Messiah, and of your love towards all the saints,
A primary preposition denoting the channel
of an act; through
(in very wide applications, local, causal or occasional). In composition it retains the same general import.
Neuter, singular, nomitive or accusative of G3778
So also the dative (second form) and accusative (third form); from G2532
, etc.) I, (to
after I heard
A primary verb; to hear
(in various senses).
Tense - Aorist (See G5777
Voice - Active (See G5784
Mood - Participle (See G5796
Count - 714
A primary particle; (preposition) down
(in place or time), in varied relations (according to the case [genitive, dative or accusative] with which it is joined).
Accusative of G5210
(as the object of a verb or preposition).
, that is, credence
; moral conviction
truth, or the truthfulness of God or a religious teacher), especially reliance
upon Christ for salvation; abstractly constancy
in such profession; by extension the system of religious (Gospel) truth
A primary preposition denoting (fixed) position
(in place, time or state), and (by implication) instrumentality
(medially or constructively), that is, a relation of rest
(intermediate between G1519
, (up-) on
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the
(sometimes to be supplied, at others omitted, in English idiom).
in authority, that is, (as noun) controller
; by implication Mr
. (as a respectful title).
Of Hebrew origin [H3091
(that is, Jehoshua
), the name of our Lord and two (three) other Israelites.
Apparently a primary particle, having a copulative
and sometimes also a cumulative
, etc.; often used in connection (or composition) with other particles or small words.
, that is, affection
; specifically (plural) a love feast
A primary preposition; to
(indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases.
Including all the forms of declension; apparently a primary word; all
, the whole
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the
(sometimes to be supplied, at others omitted, in English idiom).
[[hagos]] (an awful
thing) compare G0053
, morally blameless
, ceremonially consecrated
_ _ Wherefore because ye are in Christ and sealed by His Spirit (Ephesians 1:13, Ephesians 1:14).
_ _ I also on my part, in return for God’s so great benefits to you.
_ _ after I heard ever since I have heard. Not implying that he had only heard of their conversion: an erroneous argument used by some against the address of this Epistle to the Ephesians (see on Ephesians 1:1); but referring to the report he had heard since he was with them, as to their Christian graces. So in the case of Philemon, his “beloved fellow laborer” (Philemon 1:1), he uses the same words (Philemon 1:4, Philemon 1:5).
_ _ your faith rather, as Greek, “the faith among you,” that is, which many (not all) of you have.
_ _ love unto all the saints of whatever name, simply because they are saints. A distinguishing characteristic of true Christianity (Ephesians 6:24). “Faith and love he often joins together. A wondrous pair” [Chrysostom]. Hope is added, Ephesians 1:18.
_ _ We have come to the last part of this chapter, which consists of Paul's earnest prayer to God in behalf of these Ephesians. We should pray for the persons for whom we give thanks. Our apostle blesses God for what he had done for them, and then he prays that he would do more for them. He gives thanks for spiritual blessings, and prays for further supplies of them; for God will for this be enquired of by the house of Israel, to do it for them. He has laid up these spiritual blessings for us in the hands of his Son, the Lord Jesus; but then he has appointed us to draw them out, and fetch them in, by prayer. We have no part nor lot in the matter, any further than we claim it by faith and prayer. One inducement to pray for them was the good account he had of them, of their faith in the Lord Jesus and love to all the saints, Ephesians 1:15. Faith in Christ, and love to the saints, will be attended with all other graces. Love to the saints, as such, and because they are such, must include love to God. Those who love saints, as such, love all saints, how weak in grace, how mean in the world, how fretful and peevish soever, some of them may be. Another inducement to pray for them was because they had received the earnest of the inheritance: this we may observe from the words being connected with the preceding ones by the particle wherefore. “Perhaps you will think that, having received the earnest, it should follow, therefore you are happy enough, and need take no further care: you need not pray for yourselves, nor I for you.” No, quite the contrary. Wherefore I cease not to give thanks for you, making mention of you in my prayers, Ephesians 1:16. While he blesses God for giving them the Spirit, he ceases not to pray that he would give unto them the Spirit (Ephesians 1:17), that he would give greater measures of the Spirit. Observe, Even the best of Christians need to be prayed for: and, while we hear well of our Christian friends, we should think ourselves obliged to intercede with God for them, that they may abound and increase yet more and more. Now what is it that Paul prays for in behalf of the Ephesians? Not that they might be freed from persecution; nor that they might possess the riches, honours, or pleasures of the world; but the great thing he prays for is the illumination of their understandings, and that their knowledge might increase and abound: he means it of a practical and experimental knowledge. The graces and comforts of the Spirit are communicated to the soul by the enlightening of the understanding. In this way he gains and keeps possession. Satan takes a contrary way: he gets possession by the senses and passions, Christ by the understanding. Observe,
_ _ I. Whence this knowledge must come from the God of our Lord Jesus Christ, Ephesians 1:17. The Lord is a God of knowledge, and there is no sound saving knowledge but what comes from him; and therefore to him we must look for it, who is the God of our Lord Jesus Christ (see Ephesians 1:3) and the Father of glory. It is a Hebraism. God is infinitely glorious in himself all glory is due to him from his creatures, and he is the author of all that glory with which his saints are or shall be invested. Now he gives knowledge by giving the Spirit of knowledge; for the Spirit of God is the teacher of the saints, the Spirit of wisdom and revelation. We have the revelation of the Spirit in the word: but will that avail us, if we have not the wisdom of the Spirit in the heart? If the same Spirit who indited the sacred scriptures do not take the veil from off our hearts, and enable us to understand and improve them, we shall be never the better. In the knowledge of him, or for the acknowledgment of him; not only a speculative knowledge of Christ, and of what relates to him, but an acknowledgment of Christ's authority by an obedient conformity to him, which must be by the help of the Spirit of wisdom and revelation. This knowledge is first in the understanding. He prays that the eyes of their understanding may be enlightened, Ephesians 1:18. Observe, Those who have their eyes opened, and have some understanding in the things of God, have need to be more and more enlightened, and to have their knowledge more clear, and distinct, and experimental. Christians should not think it enough to have warm affections, but they should labour to have clear understandings; they should be ambitious of being knowing Christians, and judicious Christians.
_ _ II. What it is that he more particularly desire they should grow in the knowledge of. 1. The hope of his calling, Ephesians 1:18. Christianity is our calling. God has called us to it, and on that account it is said to be his calling. There is a hope in this calling; for those who deal with God deal upon trust. And it is a desirable thing to know what this hope of our calling is, to have such an acquaintance with the immense privileges of God's people, and the expectations they have from God, and with respect to the heavenly world, as to be quickened thereby to the utmost diligence and patience in the Christian course. We ought to labour after, and pray earnestly for, a clearer insight into, and a fuller acquaintance with, the great objects of a Christian's hopes. 2. The riches of the glory of his inheritance in the saints. Besides the heavenly inheritance prepared for the saints, there is a present inheritance in the saints; for grace is glory begun, and holiness is happiness in the bud. There is a glory in this inheritance, riches of glory, rendering the Christian more excellent and more truly honourable than all about him: and it is desirable to know this experimentally, to be acquainted with the principles, pleasures, and powers, of the spiritual and divine life. It may be understood of the glorious inheritance in or among the saints in heaven, where God does, as it were, lay forth all his riches, to make them happy and glorious, and where all that the saints are in possession of is transcendently glorious, as the knowledge that can be attained of this upon earth is very desirable, and must be exceedingly entertaining and delightful. Let us endeavour then, by reading, contemplation, and prayer, to know as much of heaven as we can, that we may be desiring and longing to be there. 3. The exceeding greatness of God's power towards those who believe, Ephesians 1:19. The practical belief of the all-sufficiency of God, and of the omnipotence of divine grace, is absolutely necessary to a close and steady walking with him. It is a desirable thing to know experimentally the mighty power of that grace beginning and carrying on the work of faith in our souls. It is a difficult thing to bring a soul to believe in Christ, and to venture its all upon his righteousness, and upon the hope of eternal life. It is nothing less than an almighty power that will work this in us. The apostle speaks here with a mighty fluency and copiousness of expression, and yet, at the same time, as if he wanted words to express the exceeding greatness of God's almighty power, that power which God exerts towards his people, and by which he raised Christ from the dead, Ephesians 1:20. That indeed was the great proof of the truth of the gospel to the world: but the transcript of that in ourselves (our sanctification, and rising from the death of sin, in conformity to Christ's resurrection) is the great proof to us. Though this cannot prove the truth of the gospel to another who knows nothing of the matter (there the resurrection of Christ is the proof), yet to be able to speak experimentally, as the Samaritans, “We have heard him ourselves, we have felt a mighty change in our hearts,” will make us able to say, with the fullest satisfaction, Now we believe, and are sure, that this is the Christ, the Son of God. Many understand the apostle here as speaking of that exceeding greatness of power which God will exert for raising the bodies of believers to eternal life, even the same mighty power which he wrought in Christ when he raised him, etc. And how desirable a thing must it be to become at length acquainted with that power, by being raised out of the grave thereby unto eternal life!
_ _ Having said something of Christ and his resurrection, the apostle digresses a little from the subject he is upon to make some further honourable mention of the Lord Jesus and his exaltation. He sits at the Father's right hand in the heavenly places, etc., Ephesians 1:20, Ephesians 1:21. Jesus Christ is advanced above all, and he is set in authority over all, they being made subject to him. All the glory of the upper world, and all the powers of both worlds, are entirely devoted to him. The Father hath put all things under his feet (Ephesians 1:22), according to the promise, Psalms 110:1. All creatures whatsoever are in subjection to him; they must either yield him sincere obedience or fall under the weight of his sceptre, and receive their doom from him. God GAVE him to be head over all things. It was a gift to Christ, considered as a Mediator, to be advanced to such dominion and headship, and to have such a mystical body prepared for him: and it was a gift to the church, to be provided with a head endued with so much power and authority. God gave him to be the head over all things. He gave him all power both in heaven and in earth. The Father loves the Son, and hath given ALL things into his hands. But that which completes the comfort of this is that he is the head over all things to the church; he is entrusted with all power, that is, that he may dispose of all the affairs of the providential kingdom in subserviency to the designs of his grace concerning his church. With this therefore we may answer the messengers of the nations, that the Lord hath founded Zion. The same power that supports the world support the church; and we are sure he loves his church, for it is his body (Ephesians 1:23), his mystical body, and he will care for it. It is the fulness of him that filleth all in all. Jesus Christ filleth all in all; he supplies all defects in all his members, filling them with his Spirit, and even with the fulness of God, Ephesians 3:19. And yet the church is said to be his fulness, because Christ as Mediator would not be complete if he had not a church. How could he be a king if he had not a kingdom? This therefore comes in to the honour of Christ, as Mediator, that the church is his fulness.
Since I heard of your faith and love That is, of their perseverance and increase therein.
(17) Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints,
(17) He returns to the former account of the good received from God, concluding two things together about those things that went before: the first is that all good things come to us from God the Father in Christ, and by Christ, so that for them he may be praised by us. The second is, that all those things (which he brings to two heads, that is, faith and charity) are increased in us by certain degrees, so that we must desire an increase of his grace, from whom we have the beginning, and from whom we hope for the end.
Colossians 1:3-4 We give thanks to God and the Father of our Lord Jesus Christ, praying always for you, ... Since we heard of your faith in Christ Jesus, and of the love [which ye have] to all the saints,
Philemon 1:5 Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints;
Galatians 5:6 For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.
1 Thessalonians 1:3 Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father;
2 Thessalonians 1:3 We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth;
1 Timothy 1:5 Now the end of the commandment is charity out of a pure heart, and [of] a good conscience, and [of] faith unfeigned:
1 Timothy 1:14 And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus.
Psalms 16:3 [But] to the saints that [are] in the earth, and [to] the excellent, in whom [is] all my delight.
Colossians 1:4 Since we heard of your faith in Christ Jesus, and of the love [which ye have] to all the saints,
1 Thessalonians 4:9 But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another.
Hebrews 6:10 For God [is] not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister.
1 Peter 1:22 Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, [see that ye] love one another with a pure heart fervently:
1 John 3:17 But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels [of compassion] from him, how dwelleth the love of God in him?
1 John 4:21 And this commandment have we from him, That he who loveth God love his brother also.
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