Bible Commentaries
Ephesians 3

Verse 1

Eph 3:1

Ephesians 3:1

For this cause I Paul,—[Paul having finished his por­traiture of the church, consisting of Jews and Gentiles, built up harmoniously in Christ and constituting the habitation of the indwelling Spirit, offers a prayer that they may arise to a full apprehension of the blessed privileges of which they have been made partakers. Accordingly he begins, “For this cause I Paul”—but having gone so far, he enters on a digression, relating to himself and his office as an apostle, which continues through thirteen verses, at the conclusion of which he resumes with the same words—“For this cause I”—and concludes the sentence with “I bow my knees unto the Father.” (Verse 14).]

the prisoner of Christ Jesus—The phrase is dwelt upon with an emphasis, explained by Paul’s conviction that his bonds tended “unto the progress of the gospel,” by showing the victorious power of God’s word and grace to triumph over captivity and the danger of death. When he calls himself the prisoner of Christ Jesus, he represents the Lord’s own will, as ordaining his captivity and for his own transcendent purpose of good, making him “an ambassador in chains” (Ephesians 6:20) and these “the bonds of the gospel” (Philemon 1:13); and “for because of the hope of Israel I am bound with this chain” (Acts 28:20). Hence in the passage before us Paul speaks of his captivity as a special proof of the reality of his mission, and a new step in its progress; and appeals to it accordingly, just as he closes one of his epistles: “Remember my bonds.” (Colossians 4:18). The whole idea is a striking instance of faith turning all things to good to them that love God. (Romans 8:28).

in behalf of you Gentiles,—This was literally true of the origin of his captivity, proceeding as it did from the jealousy of the Jews, excited by the admission of the Gentiles into the church without requiring them to be circumcised and keep the law. But the reference is not to be limited to this. Paul regards the cap­tivity as only one incident in a mission sending him entirely to the Gentiles. (Acts 21:21; Romans 11:13; Galatians 2:9). And he did not forget that the suspicion of his having taken an Ephesian named Trophimus into the temple with him created the popular disturbance that led to his capture and his final appeal to Caesar, his journey to Rome, and his imprisonment in that city.

Verse 2

Eph 3:2

Ephesians 3:2

if so be that ye have heard—This does not express a doubt whether they heard it or not, for he takes it for granted that they had. He had informed them and it would not be inconsistent with usage to say, “‘if so be that ye have heard,” as alluding to a well- known fact, and as referring to it in the way of calling them to self-scrutiny as to the time when they heard it and the person from whom they heard it.

of the dispensation of that grace of God which was given me to you-ward;—The Lord had called Paul to preach the gospel to the Gentiles. (Acts 9:15). This he called the dispensation to youward. God had committed the work of preaching to the Gentiles to Paul as the chief worker and teacher, as he had that of preaching to the Jews to Peter. (Galatians 2:9). [By grace is meant the favor whereby Paul was constituted the apostle of the Gentiles. Deeply though he felt his being sent away from preach­ing to his countrymen (Acts 22:18), he took kindly to the new sphere allotted to him, and magnified his ministry (Romans 11:13).]

Verse 3

Eph 3:3

Ephesians 3:3

how that by revelation was made known unto me the mys­tery, as I wrote before in few words,—Christ revealed the pur­pose to Paul when he first called him, saying: “To this end have I appeared unto thee, to appoint thee a minister and a witness both of the things wherein thou hast seen me, and of the things wherein I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom I send thee, to open their eyes, that they may turn from darkness to light and from the power of Satan unto God, that they may receive remission of sins and an inherit­ance among them that are sanctified by faith in me.” (Acts 26:16-18).

[Of this Paul had already told them “in few words.” (Ephesians 1:9-10; Ephesians 2:18). He was not indebted for his knowledge of the gospel to the instruction of others. Hence he says: “For I make known to you, brethren, as touching the gospel which was preached by me, that it is not after man. For neither did I receive it from man, nor was I taught it, but it came to me through revelation of Jesus Christ.” (Galatians 1:11-12). As the apostles were witnesses, their knowledge must be direct and not founded on hearsay. This was one of the indispensable qualifica­tions for the apostleship.]

Verse 4

Eph 3:4

Ephesians 3:4

whereby, when ye read, ye can perceive my understanding in the mystery of Christ;—The reception of the Gentiles on an equality with the Jews is the mystery of Christ. A mystery was something unrevealed. When they read what he had told them in this epistle, they had his knowledge concerning the mystery. When it was once revealed, it was no longer a mystery. The term mystery as here used does not mean something difficult to be un­derstood or incomprehensible, but something unrevealed, how­ever simple it might be.

[What Paul had written respecting the calling of the Gentiles in the preceding chapter was an indication of his knowledge of the whole plan of salvation, here designated as “the mystery of Christ,” which includes far more than the truth that the Gentiles were “fellow-partakers of the promise in Christ Jesus through the gospel.”]

Verse 5

Eph 3:5

Ephesians 3:5

which in other generations was not made known unto the sons of men,—This truth of the reception of the Gentiles had not been known unto the sons of men, through the ages from Abraham to the coming of Jesus Christ. It had been foretold to Abraham and to various prophets that the blessings in the seed of Abraham should be to all nations, but always in a way that they did not understand.

as it hath now been revealed unto his holy apostles and prophets—It has now been revealed to them, as plainly and fully as it was to the apostles and prophets by the Holy Spirit who guided them. They were directed to go forward and preach to the Gentiles and receive them in such manner that they could not fail to see and understand what was meant. This direction and revelation was given to Peter at the house of Cornelius (Acts 10:34-35; Acts 11:18), and to Paul and Barnabas (Acts 15:12), and has been made known to the whole church at the apos­tolic council at Jerusalem (Acts 15:12-29).

in the Spirit;—[The source of the revelation is here indi­cated. Jesus promised to send the Spirit to guide the apostles into all the truth. (John 16:13). The things of Christ, pre-eminently such things are here in question, he should declare unto them. It is precisely of this that Paul is now speaking.]

Verse 6

Eph 3:6

Ephesians 3:6

to wit, that the Gentiles are fellow-heirs,—Fellow heirs with the Jews as saints, and belonging to the family of God. They have the same right to the inheritance as the Jews. The inherit­ance is all the benefits of the covenant of grace; the knowledge of the truth, justification, adoption, and sanctification; the in­dwelling of the Spirit, and life everlasting.

and fellow-members of the body,—[They are constituent por­tions of the body—the church; as nearly related to him, and as much partakers of his life as their Jewish brethren.]

and fellow-partakers of the promise—They were members of the same body, incorporated in it as believers; they shared the same privileges, summed up in the phrase “the promise.”

in Christ Jesus—They do not get this blessing by becoming Jews, but directly as Gentiles; and they became fellow heirs, fel­low members, and fellow partakers in Christ Jesus, enjoying all privileges in him, in a state of union and fellowship with him.

through the gospel,—To this state they were invited and admitted through the gospel; by receiving the glad tidings they entered on the blessings. (Romans 10:15-18). This statement of religious equality between Jews and Gentiles is strong, clear, and complete. Hence the apostle enlarges on the dignity and im­portance of preaching the gospel.

Verse 7

Eph 3:7

Ephesians 3:7

whereof I was made a minister,—He did not gradually grow up to the office, but became, at a given time and place, a minister. This is his service; the work for which he is engaged and to which he is bound to devote himself.

according to the gift of that grace of God which was given me according to the working of his power.—[The work­ing of God’s power is described as the measure of the gift of his grace. In fact, what is a gift in its source is “the working of his power” in its actual nature. In the whole of this passage, however, the chief emphasis is laid not on the spiritual power, but on the freedom of God’s gift to Paul of his high privilege of preaching the mystery of the gospel to the Gentiles.]

Verse 8

Eph 3:8

Ephesians 3:8

Unto me, who am less than the least of all saints,—Paul felt his unworthiness because he had persecuted the church. He says: “For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God." (1 Corinthians 15:9), and “Though I was before a blasphemer, and a persecutor, and injurious: howbeit I obtained mercy, because I did it ignorantly in unbelief.” (1 Timothy 1:13). So he felt his unworthi­ness as the least of all the saints on account of the course he had pursued.

was this grace given, to preach unto the Gentiles the un­searchable riches of Christ;—He felt that it was a matter of special grace that he was permitted to preach the gospel with its blessings that were past finding out, through labor and toil and suffering, for which favor he was always grateful.

[The thought of his having such riches to offer to all made him regard his office as most glorious, raised him far above the point of view from which the world would despise it, and filled him with adoring gratitude to God for having conferred it on him.]

Verse 9

Eph 3:9

Ephesians 3:9

and to make all men see what is the dispensation of the mystery—The reception of the Gentiles carried with it the revelation of the glorious purpose God had always of redeeming man from sin and rescuing the world from the rule of the evil one and the ruin brought upon it; of purging it of all evil, and bring­ing it back to more than its pristine relations to God and the universe. The redemption of the Gentiles was the significant step in the work. The mystery had been entrusted to Paul that he might make it known.

which for ages hath been hid in God who created all things;—[In these words is a recognition of that sovereignty in God based upon the fact that all things owe their origin to him, by virtue of which he not only of right appoints events “according to the good pleasure of his will” (Ephesians 1:5), but times their fulfillment as his infinite wisdom sees in all respects fitting and right, and appoints the agent through whom the proclamation of a truth of such magnitude requires.]

Verse 10

Eph 3:10

Ephesians 3:10

to the intent that now unto the principalities and the powers—By principalities and powers is meant the angelic being in their several orders of beings. The now of the passage suggests the fact that what had once “been hid in God has now,” the time for its revelation having arrived, “been revealed.”

in the heavenly places—The heavenly places are those occu­pied by angels. But as angels not only dwell in heaven, are “all ministering spirits, sent forth to do service for the sake of them that shall inherit salvation” (Hebrews 1:14), the places from which they are being taught the manifold wisdom of God are partly in heaven and partly in the regions of our atmosphere. Whatever their places are, their places are heavenly, and one thing that makes them so is the fact that they are learning through the church which they serve the manifold wisdom of God.

might be made known—[In this Paul passes on to consider the manifestation of God in Christ brought to the knowledge of angels who are described as desiring “to look into” (1 Peter 1:12) the consummation of the gospel mystery. In the same sense the apostles, in their ministration of the gospel, are said to be “made a spectacle unto the world, both to angels and men” (1 Corinthians 4:9), and Christians are encouraged in their warfare against sin by knowing that they “are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels” (Hebrews 12:22). The angels are, therefore, represented to us as not only ministering to the church of Christ, but learning from its existence and fortune more and more of the wisdom of God. Hence we gain a glimpse of a more than world-wide purpose in the supreme manifestation of God’s mercy in Christ fulfilled towards higher orders of God’s rational creatures, aiding even them in progress towards the knowledge of God in Christ Jesus, which is life eternal. This view of angels as our fellow learners in the school of Christ accords well with the wide sweep of thought characteristic of this epistle, literally gathering up all things in Christ.]

through the church the manifold wisdom of God,—To the extent that through the church with its blessings to both Jews and Gentiles, the manifold, or many-sided, wisdom of God might be made known, as it is unfolded in the working of his church on earth.

Verse 11

Eph 3:11

Ephesians 3:11

according to the eternal purpose which he purposed in Christ Jesus our Lord:—These things were all developed in the church, according to the purpose of God. He proposed to bring them about in and through Christ from the beginning of the world, when Christ was a lamb slain from the foundation of the world, but manifested in these last days.

Verse 12

Eph 3:12

Ephesians 3:12

in whom we have boldness and access in confidence through our faith in him.—Faith in Christ secures the access and gives the boldness to come to God as his children; because we have such a high priest, it is said: “Let us therefore draw near with boldness unto the throne of grace, that we may receive mercy, and may find grace to help us in time of need.” (Hebrews 4:16). Faith in Christ gives boldness to come to God.

Verse 13

Eph 3:13

Ephesians 3:13

Wherefore I ask that ye may not faint at my tribulations for you, which are your glory.—Because of the boldness that faith gives he desired that they faint not—be not discouraged and cast down on account of the imprisonment, persecutions, and suf­ferings that he endured for their sake. [His confidence in Christ emboldened him to make this request, for he is sure that Christ is able to make them also brave.]

Verse 14

Eph 3:14

Ephesians 3:14

For this cause—[The sentence begins in 3: 1 and inter­rupted at verse 2 is now taken up again. The ideas which came to expression, which were expressed in 2-13, are no doubt in view in some measure. The thought of the new relations into which the Ephesians had been brought by grace toward God and toward the Jews—the reconciliation of the cross, peace effected where once there was only enmity, the peace given in the household of God—gave Paul cause for prayer in their behalf.]

I bow my knees unto the Father,—He prays the Father of our Lord Jesus Christ that they faint not, be not cast down, and give up their faith in Christ. The bowing of the knees was so universally the accompaniment of prayer that to bow the knees meant to pray. [This was an emphatic way of denoting prayer; but not incidental, occasional prayer, inspired by some passing feeling; the attitude, “bow my knees,” denotes deliberate prayer (Daniel 6:10), making a business of approaching God with rever­ence and godly fear.]

Verse 15

Eph 3:15

Ephesians 3:15

from whom, every family in heaven and on earth is named,—The whole family—servants, angels, the spirits of just men made perfect in heaven, and Christians on the earth—are one family named from the head and Father, God, as the human family takes its name from the head and father of the family.

Verse 16

Eph 3:16

Ephesians 3:16

that he would grant you, according to the riches of his glory,—[It is not his power to the exclusion of his mercy, nor his mercy to the exclusion of his power, but it is everything in God that renders him glorious, the proper object of adoration. The apostle prays that God would deal with his people according to the plenitude of his grace and power, which constitutes his glory and makes him to his creatures the source of all good.]

that ye may be strengthened with power—[To be powerfully strengthened so as to bear trials; to perform duties, to glorify his name.]

through his Spirit in the inward man;—The inner man is the spiritual man as distinguished from the outer or fleshly man. This is strengthened by the Spirit of God, that it may be able to stand in the trials and temptations, to which it is subjected. The Spirit increases their strength by their feeding on the sincere milk of the word, or on the pure teachings of the Holy Spirit. “We all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit.” (2 Corinthians 3:18). The Spirit gives strength and growth to the spiritual man, after he has entered into the body of Christ, or the church of God. Again, Paul says: “Not by works done in righteousness, which we did ourselves, but according to his mercy he saved us, through the washing of regeneration and renewing of the Holy Spirit, which he poured out upon us richly, through Jesus Christ our Saviour.” (Titus 3:5-6). They were washed from their past sins; then in their Christian life they were continually renewed, made stronger by the Holy Spirit giving strength at every step they take in the way marked out by the Holy Spirit through the word given to guide them, and so they were saved. It is very hurtful for one to think that he can receive the help of the Spirit without taking the word of the Spirit into the heart. The Spirit gave the law, dwells in the law, and imparts his blessings through the law.

Verse 17

Eph 3:17

Ephesians 3:17

that Christ may dwell in your hearts through faith;—The Spirit strengthens the inner man by causing Christ to dwell in the heart through faith. Christ is the bread of life, the manna that came down from heaven. He is food to the heart, or spiritual man, as bread is food and brings strength to the outward or fleshly man. The great truths concerning Jesus—his spirit, his life, his self-denial—are taken into the soul through faith. On this spiritual food the soul feeds, and is made strong. Paul states the thought in other words: “For this cause we also, since the day we heard it, do not cease to pray and make request for you, that ye may be filled with the knowledge of his will in all spiritual wisdom and understanding, to walk worthily of the Lord unto all pleasing, bearing fruit in every good work, and increasing in the knowledge of God; strengthened with all power, according to the might of his glory, unto all patience and long-suffering with joy.” (Colossians 1:9-11). Every Christian’s heart is a temple in which Jesus dwells by faith. When Christ dwells in our hearts he in his works, teachings, sufferings, and character, is in our thoughts, feelings, shapes the life, directs the purposes of our hearts and moulds the character.

[The indwelling of Christ in us is not like that of a man who, dwelling in a house, is nevertheless in no sense identified with it. No; his indwelling is a possession of our hearts that is truly divine, quickening and penetrating their innermost being with his life. The Father strengthens us inwardly with might by his Spirit, so that the Spirit animates our will and brings it, like the will of Jesus, into entire sympathy with his own. The result is that our heart then, like the heart of Jesus, bows before him in humility and surrender; our life seeks only his honor; and our whole soul thrills with desire and love for Jesus Christ. The inward renewal makes the heart fit to be a dwelling place of the Lord.]

to the end that ye, being rooted—The result of taking Christ into the heart is that he becomes rooted and grounded in love and in the faith of the Lord Jesus Christ. [Rooted and grounded are two conceptions—one borrowed from the process of nature, and the other from architectural art A tree and a house are the material objects which are used to express a spiritual thought. The idea implied in rooted is of striking down deeper and spread­ing wider into the soil. We cast our affections down into the character and the being of God; we wind them about his attri­butes; we strike them into his promises; we drive them deep into his faithfulness. Thus the roots of our affections lie. They take up, they drink in the nature of the love of God in which they live; to it they are always assimilating themselves.]

and grounded—By grounded is meant the firm basis on which the children of God ultimately rest.

in love,—[This is not itself the root or foundation (for this is Jesus Christ himself), but the condition under which growth takes place. The roots of a man’s faith and hope must penetrate, not inward into the love which he exercises, but outward into the love which is exercised toward him. The roots of a tree grow, not upward into the tree itself, but into an independent soil which at once supports its weight and nourishes its life. In like manner a Christian’s faith does not lean and live upon any­thing within himself; it goes out and draws all its support from God’s love to sinners in the gospel of his Son.]

Verse 18

Eph 3:18

Ephesians 3:18

may be strong to apprehend—He prays that they might apprehend that which is beyond the apprehension of men, and to know that which is past knowledge, that the love of Christ has shown to the world to lift up and redeem man. [It takes strong faith to apprehend the love of God. The spiritual realities are “things which eye saw not, and ear heard not, and which entered not into the heart of man.” (1 Corinthians 2:9). The exercise of faith is for him of similar quality to the vigorous use of the mind, when he is striving with all his force to master some difficult problem that confronts him. He recognizes that the love of God is hidden and elusive, that it can be “laid hold of” only by strenu­ous effort. The condition of the vigorous exercise of faith is for him to remember that the Lord said it is the pure in heart who see (Matthew 5:8); the eye that is single is full of light (Matthew 6:22); and that it is the doing the will of God that yields knowledge of the teaching (John 7:17). If we are to know the love that is above us, it will be through the experience of love within us.]

with all the saints—[A saint, as here used, is one whose mental conception, whose capacity for thought, has become so quickened and enlarged as to enable him to realize that holiness is necessary to link him to all saints. The knowledge of the love of Jesus Christ depends on our purity of thought and life. God does not allow us to be satisfied with anything less than perfect holiness, so we continue our efforts in spite of failure. The word of God is severe in its demands; but though it is a sharp sword, that cuts down and lays bare the deepest motives hidden in the heart, it is with the deepest motive of love.]

what is the breadth—[The love of Christ is as broad as the necessities of the world and as the expanse of the nations of earth. It embraces all men—both Jews and Gentiles—and of all ages of the world. “Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste of death for every man.” (Hebrews 2:9). The great salvation is as free as the air and the sunlight. Jesus unfolded the breadth and comprehensiveness of his love when he told the people of (Nazareth that he had been sent to preach the good tidings to the poor, proclaim release to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, and proclaim the acceptable year of the Lord. (Luke 4:18).]

and length—[To what length will the love of Christ go? “Jesus knowing that his hour was come that he should depart out of this world unto the Father, having loved his own that were in the world, he loved them unto the end.” (John 13:1). “Greater love hath no man than this, that a man lay down his life for his friends. Ye are my friends, if ye do the things which I command you.” (John 15:13-14). Paul, in giving encouragement to the brethren, said: “Being confident of this very thing, that he who began a good work in you will perfect it until the day of Jesus Christ.” (Philippians 1:6). Whenever the love of the Lord Jesus Christ begins a work he never lays it down till he can say, “It is finished.”]

and height—[Love’s aim always determines its height. The height of the Lord’s love was: “Father, I desire that they also whom thou hast given me be with me where I am, that they may behold my glory, which thou hast given me.” (John 17:24). It is the supreme desire of his love that his disciples should share his glory, and sit with him “in heavenly places,” and partake with him in all the fullness of grace.]

and depth,—[The love of Christ is as profound as the utter­most of human sin and wretchedness. It is vast and measureless, it has gone down far deeper than the lowest depths of human sin. The vilest wretch who crawls the earth today, if in faith and re­pentance he turns away from his sin and wickedness, may have the everlasting arms beneath him.]

Verse 19

Eph 3:19

Ephesians 3:19

and to know the love of Christ which passeth knowledge,—Man’s knowing, in the sense of taking into the heart, and letting the love of Christ rest and rule in him, helps to fill the soul with the fullness of God.

that ye may be filled unto all the fulness of God.—To be filled with the fullness of God is to take him into our hearts, as the temple of God that he may make his abode there, and mould and control our whole being. [This clause should be taken as dependent, not merely on the clause immediately preceding, but on the whole sentence. It describes the final and glorious conse­quence of the indwelling of Christ in the heart—being filled with grace “unto all the fulness of God.” The meaning is more clearly seen in the fuller expression: “Till we all attain unto the unity of the faith, and of the knowledge of the Son of God, unto a full- grown man, unto the measure of the stature of the fulness of Christ.” (Ephesians 4:13). It is simply perfect conformation to the image of him in whom “dwelleth all the fulness of the Godhead bodily” (Colossians 2:9), and whose fullness is therefore “the fulness of God,” manifesting all the attributes of the divine nature. The process is thus described: “But we all, with unveiled face be­holding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory” (2 Corinthians 3:18), its consummation in: “Beloved, now are we children of God, and it is not yet made manifest what we shall be. We know that, if he shall be manifested, we shall be like him; for we shall see him even as he is.” (1 John 3:2). And the following completes the climax: “For our citizenship is in heaven; whence also we wait for a Saviour, the Lord Jesus Christ; who shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory, according to the working whereby he is able even to subject all things unto himself.” (Philippians 3:20-21). When Christ dwells in the heart, we have love perfecting the faith which roots the life in him, a thoughtful knowledge, entering by degrees into the unsearchable riches of his love to us; and the filling the soul, itself weak and empty, up to the perfection of likeness to him, so renewing and deepening through all time and eternity the image of God in our very being.]

Verse 20

Eph 3:20

Ephesians 3:20

Now unto him that is able to do exceeding abundantly above all that we ask or think,—[In thinking of God it is as if we thought of space—however far our conceptions may travel, there is still infinity beyond. Paul had asked much in this prayer, and thoughts can always travel beyond words, yet the excess of God’s power beyond both was infinite. The excess is denoted by a double term of abundance, as if the apostle wished to fill our minds with the idea of absolute infinity of the gracious power in God.]

according to the power that worketh in us,—This power is none other than the power “which he wrought in Christ, when he raised him from the dead.” (Ephesians 1:20). The power that is actually at work in us has only to be exerted to confer on us immense spiritual strength; but as infinite as is his capability to help, his power to help us is determined by the nature and manner of those spiritual aspirations and cravings which the power of his grace within us has produced. Unless we desire knowledge he cannot enlighten us. Our spiritual contractedness limits his power to help us.

Verse 21

Eph 3:21

Ephesians 3:21

unto him be the glory in the church—The church, being the creation of God’s love in Christ and the receptacle of his com­municative fullness, is the instrumentality formed for his praise. His worship is a daily tribute to the divine majesty and bounty. The life of her people in the world, her warfare against sin, her ceaseless ministries to human sorrow, and need proclaim the divine goodness, righteousness, and truth. She reflects the light of God’s glory and makes it shine into the midst of the benighted world.

[Nor does the church alone render this praise and honor unto God. The display of God’s manifold wisdom in dealing with mankind is drawing the admiration and praise from the celestial world. (Ephesians 3:10). The story of redemption is the theme of endless songs in heaven. All the celestial hosts join in concert with the redeemed from the earth, and swell the chorus of their triumph.]

and in Christ Jesus—This denotes that this act of adoration is to be done in immediate connection with the work and person of Christ Jesus; for it is he who has brought about the whole scheme of redemption from which the act of adoration and praise springs.

unto all generations for ever and ever.—[This is a cumula­tive expression of great force. This glory is to be given to God during all the ages of time and eternity. “His name shall be continued as long as the sun: and men shall be blessed in him.” (Psalms 72:17). “I will make thy name to be remembered in all generations: therefore shall the peoples give thee thanks for ever and ever.” (Psalms 45:17). The stream of time rolls on world without end, but the glory is to continue throughout all the ages of eternity. “Unto him that sitteth on the throne, and unto the Lamb, be the blessing, and the honor, and the glory, and the dominion, for ever and ever.” (Revelation 5:13).]

Amen.—This word is used for the purpose of adopting as one’s own what has just been said. The word is limited to the religious atmosphere, being on human lips, an expression of faith that God holds the thing true, or will or can make it true.