For this cause I bow my knees to the Father of our Lord Jesus Christ,

“And these are the Logoi that have been dispersed from above, from the "Joint Fruit of the Pleroma" and (from) Sophia, into this world. And they dwell in an earthly body, with a soul, when demons do not take up their abode with that soul. This, he says, is what has been written in Scripture: "On this account I bend my knees to the God and Father and Lord of our Lord Jesus Christ, that God would grant you to have Christ dwelling in the inner man," -that is, the natural (man), not the corporeal (one),- "that you may be able to understand what is the depth," which is the Father of the universe, "and what is the breadth," which is Staurus, the limit of the Pleroma, "or what is the length," that is, the Pleroma of the Aeons.”

“...as though those who were baptized into Christ had been made Christs by communication of the Spirit, the Church contributing here their clearness and transformation into the image of the Word. And Paul confirms this, teaching it plainly, where he says: "For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, that He would grant you, according to the riches of His glory, to be strengthened with might by His Spirit in the inner man; that Christ may dwell in your hearts by faith." For it is necessary that the word of truth should be imprinted and stamped upon the souls of the regenerate.”

“He here shows the spirit of his prayer for them. He does not say simply, "I pray," but manifests the supplication to be heartfelt, by the "bowing of the knees." "From whom every family." That is, no longer, he means, reckoned, according to the number of Angels, but according to Him who hath created the tribes both in heaven above and in earth beneath, not as the Jewish. It seems necessary to state what are meant by "families." Here on earth, indeed there are "families" that is races sprung from one parent stock; but in heaven how can this be, where none is born of another? Surely then, by "families," "the family of Amattari:" or else that it is from Him from whom earthly fathers have their name of father.”

“After the Apostle has treated of the dignity of his office, which pertains to his condition, here he consequently treats of those things which pertain to his affliction, namely, of his sufferings. Concerning this he does two things. First, he exhorts them not to be troubled on account of his tribulations, but to have patience; second, because divine help is necessary for a man not to be troubled, he sets forth a prayer beforehand, that they may fulfill this through divine grace, at the place "for this cause," etc. He says therefore first: from the greatness of my office and its firmness, which I have through faith in Christ, it happens that I suffer tribulations; but they do not trouble me, nor can they tear me away from Christ. Romans 8:35: "Who shall separate us from the charity of Christ? Tribulation?" etc.; as if to say: nothing. For which reason I exhort you and ask that you not lose heart in my tribulations, namely, lest on the occasion of my tribulations you fall away entirely from faith and from good works. Hebrews 12:3: "Do not grow weary, fainting in your minds." But I say that you ought not to lose heart, because they are for you, that is, for your benefit. 2 Corinthians 1:6: "Whether we are troubled, it is for your exhortation and salvation; or whether we are comforted, it is for your consolation; or whether we are exhorted, it is for your exhortation and salvation, which works the enduring of the same sufferings which we also suffer, that our hope may be firm for you, knowing that as you are partakers of the sufferings, so shall you be also of the consolation." Or he says "for you," that is, for your testing. Wisdom 3:6: "As gold in the furnace the Lord has tried his elect," etc. "Which is your glory," etc., namely if you do not lose heart, but stand strong in tribulations. For "he who shall persevere unto the end," etc. In another way: "which is your glory," that is, the endurance of our sufferings, is for you unto glory, in this, that God has exposed his apostles and prophets to tribulations and sufferings for the sake of your salvation. Hosea 6:5: "Therefore I have hewn them by the prophets, and I have slain them," etc. 2 Corinthians 1:14: "We are your glory, as you also are ours," etc. Next, when he says "for this cause," etc., he implores help for them through prayer, that they may profit through his exhortation. And first he sets forth the prayer; second, as though assured of being heard, he gives thanks, at the place "now to him who is able," etc. Again, the first is divided into three, because first he sets forth the object of the prayer; second, the intent of the prayer, at the place "that he would grant you, according to the riches," etc.; third, the fruit of the prayer, at the place "that you may be able to comprehend," etc. Now prayer is rendered able to be heard through humility. Psalm 101:18: "He has had regard to the prayer of the humble," etc. Ecclesiasticus 35:21: "The prayer of him who humbles himself shall pierce the clouds," etc. And therefore he immediately begins his prayer from humility, saying "for this cause," namely lest you fall away from the faith, "I bend my knees to the Father," etc., which is a sign of humility on account of two things. First, because he who bends the knee, in a certain way makes himself small, and subjects himself to him to whom he bends the knee: hence through this sort of act is shown the recognition of one's own frailty and smallness. Second, because in the knee is the strength of the body. When, therefore, someone bends the knee, he professes the weakness of his own strength. And hence it is that exterior bodily signs are exhibited to God for the conversion and spiritual exercise of the interior soul. In the Prayer of Manasseh: "I bend the knees of my heart," etc. Isaiah 45:23: "To me every knee shall bow," etc. Then he describes the object of the prayer, which is God, and describes him from two things: first from affinity, second from authority. For from affinity we are raised up to pray with confidence. And as to this he says "to the Father of our Lord Jesus Christ," namely of whom we are sons. James 1:17: "Every best gift," etc. Isaiah 63:16: "For you, Lord, are our father," etc. But from authority is confirmed the confidence of obtaining what we ask, because he himself is the one "from whom all paternity in heaven and on earth is named." Here it could be asked whether there is paternity in heaven. It could be said briefly that in heaven, that is, in God or in the divine, there is paternity, which is the principle of all paternity. But this is not asked about at present, because it is known to every believer. But it is asked whether in the heavens, that is, whether in the Angels there is any paternity. To this I say that paternity exists only in living and knowing beings. Now there is a twofold life. One according to act, the other according to potency. Life according to potency is indeed to have the works of life in potency. Hence one who is sleeping, as regards exterior acts, is said to live in potency. But to live according to act is when someone exercises the works of life in act. In this way, not only he who gives the potency of life is the father of him to whom he gives it, but he who gives the act of life can also be called a father. Whoever, therefore, leads someone to some act of life — for instance, to acting well, understanding, willing, loving — can be called his father. 1 Corinthians 4:15: "For though you have ten thousand instructors in Christ, yet not many fathers," etc. Since, therefore, among the Angels one enlightens, perfects, and purges another, and these are hierarchical acts, it is manifest that one Angel is the father of another, just as a teacher is the father of a disciple. But it is doubted whether the paternity which is in the heavens and on earth is derived from the paternity which is in the divine. And it seems that not; because we impose names in this way according as we know the things named; but whatever we know, we know through creatures; therefore the names imposed by us on the things themselves belong more and prior to creatures than to God himself. I respond and say that the name of some thing named by us can be taken in two ways: for it is either expressive, or significative, of a concept of the intellect — because words are marks, or signs of the passions, or of the concepts that are in the soul — and in this way the name is prior in creatures than in God. Or insofar as it is manifestative of the quiddity of the thing named exteriorly, and in this way it is prior in God. Hence this name "paternity," according as it signifies the conception of the intellect of the one naming the thing, is thus found prior in creatures rather than in God, because a creature becomes known to us prior to God; but according as it signifies the very thing named, it is thus prior in God than in us, because certainly every generative power in us is from God. And therefore he says: "from whom all paternity in heaven and on earth is named," as if to say: the paternity which is in the creatures themselves is, as it were, nominal or verbal, but that divine paternity, by which the Father gives the whole nature to the Son, without any imperfection, is true paternity. Next, when he says "that he would grant you," etc., he shows the intent of the prayer. And first he does this; second, he shows by what means he might obtain his purpose, at the place "through his Spirit," etc. He says therefore: I say that I ask that you not lose heart, but stand manfully. Yet I know that you cannot do this of yourselves without the gift of God, and therefore I ask "that he would grant you." James 1:17: "Every best gift," etc. And this indeed "according to the riches of his glory," that is, according to the abundance of his majesty and magnificence. Psalm 111:3: "Glory and riches are in his house." Proverbs 8:18: "With me are riches and glory." Riches, I say, which cause one "to be strengthened with might." Isaiah 40:29: "Who gives strength to the weary, and to those who have no might he multiplies force and strength." And this "in the inner man," because unless a man is strengthened in his interior parts, he is easily overcome by the enemy. Isaiah 9:7: "He shall confirm it and strengthen it in judgment and justice, from henceforth and forever." Then let that interposed clause be taken up again, namely "through the Spirit," in which he shows by what means he can obtain what he asks. For the Spirit himself, who gives strength, is the spirit of fortitude and is the cause of not losing heart in tribulations, whom we obtain through faith, which is most strong: because faith is "the substance of things to be hoped for," that is, it makes the things to be hoped for subsist in us. Hence 1 Peter 5:9: "Whom resist, strong in faith." And therefore he subjoins "that Christ may dwell through faith," and this "in your hearts." 1 Peter 3:15: "But sanctify the Lord Christ in your hearts." By what? I say that not only through faith, which, as a gift, is most strong, but also through charity, which is in the saints. And therefore he adds "rooted and founded in charity." 1 Corinthians 13:7: "It bears all things, believes all things, hopes all things, endures all things; charity never fails." Song of Songs, last chapter: "Love is strong as death." Hence, just as a tree without a root, and a house without a foundation, easily collapses, so a spiritual building, unless it be founded and rooted in charity, cannot endure.”

“We now come to the second part of this chapter, which contains Paul's devout and affectionate prayer to God for his beloved Ephesians. - For this cause. This may be referred either to the immediately foregoing verse, That you faint not, etc., or, rather, the apostle is here resuming what he began at the first verse, from which he digressed in those which are interposed. Observe, I. To whom he prays - to God, as the Father of our Lord Jesus Christ, of which see Eph 1:3. II. His outward posture in prayer, which was humble and reverent: I bow my knees. Note, When we draw nigh to God, we should reverence him in our hearts, and express our reverence in the most suitable and becoming behaviour and gesture. Here, having mentioned Christ, he cannot pass without an honourable encomium of his love, Eph 3:15. The universal church has a dependence upon the Lord Jesus Christ: Of whom the whole family in heaven and earth is named. The Jews were wont to boast of Abraham as their father, but now Jews and Gentiles are both denominated from Christ (so some); while others understand it of the saints in heaven, who wear the crown of glory, and of saints on earth who are going on in the work of grace here. Both the one and the other make but one family, one household; and from him they are named CHRISTIANS, as they really are such, acknowledging their dependence upon, and their relation to, Christ. III. What the apostle asks of God for these his friends - spiritual blessings, which are the best blessings, and the most earnestly to be sought and prayed for by every one of us, both for ourselves and for our friends. 1. Spiritual strength for the work and duty to which they were called, and in which they were employed: That he would grant you, according to the riches of his grace, to be strengthened, etc. The inner man is the heart or soul. To be strengthened with might is to be mightily strengthened, much more than they were at present; to be endued with a high degree of grace, and spiritual abilities for discharging duty, resisting temptations, enduring persecutions, etc. And the apostle prays that this may be according to the riches of his glory, or according to his glorious riches - answerable to that great abundance of grace, mercy, and power, which resides in God, and is his glory: and this by his Spirit, who is the immediate worker of grace in the souls of God's people. Observe from these things, That strength from the Spirit of God in the inner man is the best and most desirable strength, strength in the soul, the strength of faith and other graces, strength to serve God and to do our duty, and to persevere in our Christian course with vigour and with cheerfulness. And let us further observe that as the work of grace is first begun so it is continued and carried on, by the blessed Spirit of God. 2. The indwelling of Christ in their hearts, Eph 3:17. Christ is said to dwell in his people, as he is always present with them by his gracious influences and operations. Observe, It is a desirable thing to have Christ dwell in our hearts; and if the law of Christ be written there, and the love of Christ be shed abroad there, then Christ dwells there. Christ is an inhabitant in the soul of every good Christian. Where his spirit dwells, there he swells; and he dwells in the heart by faith, by means of the continual exercise of faith upon him. Faith opens the door of the soul, to receive Christ; faith admits him, and submits to him. By faith we are united to Christ, and have an interest in him. 3. The fixing of pious and devout affections in the soul: That you being rooted and grounded in love, stedfastly fixed in your love to God, the Father of our Lord Jesus Christ, and to all the saints, the beloved of our Lord Jesus Christ. Many have some love to God and to his servants, but it is a flash, like the crackling of throns under a pot, it makes a great noise, but is gone presently. We should earnestly desire that good affections may be fixed in us, that we may be rooted and grounded in love. Some understand it of their being settled and established in the sense of God's love to them, which would inspire them with greater ardours of holy love to him, and to one another. And how very desirable is it to have a settled fixed sense of the love of God and Christ to our souls, so as to be able to say with the apostle at all times, He has loved me! Now the best way to attain this is to be careful that we maintain a constant love to God in our souls; this will be the evidence of the love of God to us. We love him, because he first loved us. In order to this he prays, 4. For their experimental acquaintance with the love of Jesus Christ. The more intimate acquaintance we have with Christ's love to us, the more our love will be drawn out to him, and to those who are his, for his sake: That you may be able to comprehend with all saints, etc. (Eph 3:18, Eph 3:19); that is, more clearly to understand, and firmly to believe, the wonderful love of Christ to his, which the saints do understand and believe in some measure, and shall understand more hereafter. Christians should not aim to comprehend above all saints; but be content that God deals with them as he uses to do with those who love and fear his name: we should desire to comprehend with all saints, to have so much knowledge as the saints are allowed to have in this world. We should be ambitious of coming up with the first three; but not of going beyond what is the measure of the stature of other saints. It is observable how magnificently the apostle speaks of the love of Christ. The dimensions of redeeming love are admirable: The breadth, and length, and depth, and height. By enumerating these dimensions, the apostle designs to signify the exceeding greatness of the love of Christ, the unsearchable riches of his love, which is higher than heaven, deeper than hell, longer than the earth, and broader than the sea, Job 11:8, Job 11:9. Some describe the particulars thus: By the breadth of it we may understand the extent of it to all ages, nations, and ranks of men; by the length of it, its continuance from everlasting to everlasting; by the depth of it, its stooping to the lowest condition, with a design to relieve and save those who have sunk into the depths of sin and misery; by its height, its entitling and raising us up to the heavenly happiness and glory. We should desire to comprehend this love: it is the character of all the saints that they do so; for they all have a complacency and a confidence in the love of Christ: And to know the love of Christ which passeth knowledge, Eph 3:19. If it passeth knowledge, how can we know it? We must pray and endeavour to know something, and should still covet and strive to know more and more of it, though, after the best endeavours, none can fully comprehend it: in its full extent it surpasses knowledge. Though the love of Christ may be better perceived and known by Christians than it generally is, yet it cannot be fully understood on this side heaven. 5. He prays that they may be filled with all the fulness of God. It is a high expression: we should not dare to use it if we did not find it in the scriptures. It is like those other expressions, of being partakers of a divine nature, and of being perfect as our Father in heaven is perfect. We are not to understand it of his fulness as God in himself, but of his fulness as a God in covenant with us, as a God to his people: such a fulness as God is ready to bestow, who is willing to fill them all to the utmost of their capacity, and that with all those gifts and graces which he sees they need. Those who receive grace for grace from Christ's fulness may be said to be filled with the fulness of God, according to their capacity, all which is in order to their arriving at the highest degree of the knowledge and enjoyment of God, and an entire conformity to him. The apostle closes the chapter with a doxology, Eph 3:20, Eph 3:21. It is proper to conclude our prayers with praises. Our blessed Saviour has taught us to do so. Take notice how he describes God, and how he ascribes glory to him. He describes him as a God that is able to do exceedingly abundantly above all that we ask or think. There is an inexhaustible fulness of grace and mercy in God, which the prayers of all the saints can never draw dry. Whatever we may ask, or think to ask, still God is still able to do more, abundantly more, exceedingly abundantly more. Open thy mouth ever so wide, still he hath wherewithal to fill it. Note, In our applications to God we should encourage our faith by a consideration of his all-sufficiency and almighty power. According to the power which worketh in us. As if he had said, We have already had a proof of this power of God, in what he hath wrought in us and done for us, having quickened us by his grace, and converted us to himself. The power that still worketh for the saints is according to that power that hath wrought in them. Wherever God gives of his fulness he gives to experience his power. Having thus described God, he ascribes glory to him. When we come to ask for grace from God, we ought to give glory to God. Unto him be glory in the church by Christ Jesus. In ascribing glory to God, we ascribe all excellences and perfections to him, glory being the effulgency and result of them all. Observe, The seat of God's praises is in the church. That little rent of praise which God receives from this world is from the church, a sacred society constituted for the glory of God, every particular member of which, both Jew and Gentile, concurs in this work of praising God. The Mediator of these praises is Jesus Christ. All God's gifts come from his to us through the hand of Christ; and all our praises pass from us to him through the same hand. And God should and will be praised thus throughout all ages, world without end; for he will ever have a church to praise him, and he will ever have his tribute of praise from his church. Amen. So be it; and so it will certainly be.”

“Of whom the whole family in heaven and earth is named. This may refer either to God, the Father of Christ; who is the Father of the whole family in heaven and in earth; not only the Father of Christ, but the Father of spirits, of angelic spirits, as well as of the souls of men; and the Father of all the saints by adopting grace, whether above or below; they are all the household of God: or else to Jesus Christ, who is the everlasting Father, the Son over his own house, and the firstborn among many brethren: and this family consists either of elect angels and elect men, who are both under one head, Christ, and are in one family, only with this difference, the one are servants, the other sons; or else only of elect men, of saints in heaven and in earth, who all make up but one family; and that part of it, which is on earth, consists of persons of various sizes and growth, as fathers, young men, and children, though they are all the children of God, and partake of the same privileges: and this family is named of Christ; they are called Christians from him, and he is the master and governor of them; they have their laws, directions, and instructions from him; and he is the great provider for them, and the support of them; they have their food and clothing from him, as well as are called by his name. Frequent mention is made in the Jewish writings (o) of the family of the holy angels, and of the family above, and the family below, to which here may be some reference. (o) Targ. in Cant. i. 15. T. Bab. Beracot, fol. 17. 1. Zohar in Exod. fol. 105. 4. Raziel, fol. 42. 1. & 45. 2. Caphtor, fol. 58. 2. Shaare Orn, fol. 14. 3.”

“For this cause I bow my knees - That you may not faint, but persevere, I frequently pray to God, who is our God and the Father of our Lord Jesus. Some very ancient and excellent MSS. and versions omit the words του Κυριου ἡμων Ιησου Χριστου, of our Lord Jesus Christ. And in them the passage reads: I bow my knees unto the Father. The apostle prays to God the Father, that they may not faint; and he bows his knees in this praying. What can any man think of himself, who, in his addresses to God, can either sit on his seat or stand in the presence of the Maker and Judge of all men? Would they sit while addressing any person of ordinary respectability? If they did so they would be reckoned very rude indeed. Would they sit in the presence of the king of their own land? They would not be permitted so to do. Is God then to be treated with less respect than a fellow mortal? Paul kneeled in praying, Act 20:36; Act 21:5. Stephen kneeled when he was stoned, Act 7:60. And Peter kneeled when he raised Tabitha, Act 9:40. Many parts of this prayer bear a strict resemblance to that offered up by Solomon, Ch2 6:1, etc., when dedicating the temple: He kneeled down upon his knees before all the congregation of Israel, and spread forth his hands towards heaven; Ch2 6:13. The apostle was now dedicating the Christian Church, that then was and that ever should be, to God; and praying for those blessings which should ever rest on and distinguish it; and he kneels down after the example of Solomon, and invokes him to whom the first temple was dedicated, and who had made it a type of the Gospel Church.”

“For this cause I pray and bow my knees to the eternal Father of our Lord Jesus Christ, of whom all paternity (or fatherhood[5]) in heaven and earth is named. The Greek word oftentimes signifies a family, and therefore may signify, of whom the whole family in heaven and earth is named; and thus the sense will be, that God is not only the Father of his eternal Son, but (as not only the Latin text, but even the Greek may signify) of all angelical spirits in heaven, and of all men, especially Christians, made his adoptive sons in baptism. But here may be signified not only a family, but those in particular who are honoured with the name and dignity of fathers; so that the name which they have of fathers, or patriarchs, is derived from God the Father of all, and communicated to them in an inferior degree. This exposition is found in St. Jerome, in Theodoret, Theophylactus, St. John Damascene, &c. (Witham) — All paternity, or the whole family; patria . God is the Father both of angels and men: whosoever besides is named father, is so named with subordination to him. (Challoner)”

“For this cause--Resuming the thread of Eph 3:1, "For this cause." Because ye have such a standing in God's Church [ALFORD]. bow my knees--the proper attitude in humble prayer. Posture affects the mind, and is not therefore unimportant. See Paul's practice (Act 20:36); and that of the Lord Himself on earth (Luk 22:41). unto the Father--The oldest manuscripts omit "of our Lord Jesus Christ." But Vulgate and some very old authorities retain them: Eph 3:15, "From whom," in either case, refers to "the Father" (Patera), as "family" (patria, akin in sound and etymology) plainly refers to Him. Still the foundation of all sonship is in Jesus Christ.”