Ephesians 3.14a-The Basis for Paul's Second Intercessory Prayer on Behalf of the Recipients of the Epistle
Wenstrom Bible Ministries
Pastor-Teacher Bill Wenstrom
Tuesday August 6, 2024
Ephesians Series: Ephesians 3:14a-The Basis for Paul’s Second Intercessory Prayer on Behalf of the Recipients of the Epistle
Lesson # 167
Ephesians 3:14 For this reason, I make it my habit of bending my knees in the presence of the Father. (Lecturer’s translation)
Ephesians 3:14 resumes Paul’s thought from Ephesians 3:1, which is indicated by the fact that the expression Toutou charin (Τούτου χάριν), “for this reason,” which begins the former also begins the latter.
As we noted in our study of Ephesians 3:1, he interrupts his thought in order to present an autobiographical digression in Ephesians 3:2-13.
Thus, Paul as we noted in our study of Ephesians 3:1 is using the figure of anacoluthon in Ephesians 3:2-13.
As we also noted in our study of Ephesians 3:1, the referent of the genitive neuter singular form of the immediate demonstrative pronoun houtos (οὗτος), “this” is the contents of Ephesians 2:11-22.
This is indicated by the fact that this word is put in the neuter gender indicating the writer is not referring to a particular word or words in Ephesians 2:11-22 but rather the entire contents of this pericope.
Furthermore, we also noted in our study of Ephesians 3:1 that this expression Toutou charin (Τούτου χάριν), “for this reason” is anaphoric rather than kataphoric.
The former means that it is pointing to the immediate preceding context and specifically, the contents of the Ephesians 2:11-22, which serves as the basis for the intercessory prayer in Ephesians 3:14-21.
The latter means that it is pointing forward to the contents of Ephesians 3:2-13, which is autobiographical.
Specifically, it is a digression in that Paul does not communicate his intercessory prayer on behalf of the recipients of this letter until Ephesians 3:14-21 in order to remind them that he is a communicator of the mystery of Christ, which he also identifies as the gospel in Ephesians 3:7.
Paul interrupts himself and digresses in order to provide the reader with more insight into the church as a mystery and his responsibility to communicate this mystery to the Gentiles.
He describes it as a mystery because it was not known to Old Testament prophets but has now been revealed by the Spirit through the teaching of the apostles and specifically himself.
In Ephesians 3:2-6, he defines this mystery by asserting that Gentile believers are fellow-heirs with Jewish believers, fellow members of the body, and fellow partakers of the promise in Christ Jesus.
Then in Ephesians 3:7-11, he asserts that the Father’s eternal plan was accomplished through His Son.
In Ephesians 3:12, he teaches that the believer has confident access to the Father in prayer because of their union and identification with Jesus Christ.
Lastly, in Ephesians 3:13, he asks the recipients of this letter to not lose heart because of this imprisonment, which was for their glory.
Therefore, the contents of Ephesians 2:11-22 could not possibly be the basis for the digression in Ephesians 3:2-13 because the church composed of both Jewish and Gentile Christian communities and permanently indwelt by the Holy Spirit is not the reason why Paul’s has a stewardship to communicate the mystery of Christ.
In fact, he asserts in Ephesians 3:2 that the reason why he possesses this stewardship is that the Father gave it to him.
Rather, the contents of Ephesians 2:11-22 are the basis for Paul’s intercessory prayer recorded in Ephesians 3:14-21.
Therefore, as was the case in Ephesians 3:1, the referent of the genitive neuter singular form of the immediate demonstrative pronoun houtos (οὗτος), “this” here in Ephesians 3:14 is the contents of the Ephesians 2:11-22.
Also, as was the case in Ephesians 3:1, the genitive neuter singular form of the immediate demonstrative pronoun houtos (οὗτος), “this” here in Ephesians 3:14 is the object of the improper preposition charin (χάριν) and functions as a marker of reason.
Thus, this would indicate that the contents of Ephesians 2:11-22 are the basis or the reason for Paul’s intercessory prayer in Ephesians 3:14-21.
As was the case in Ephesians 3:1, the genitive neuter singular form of the immediate demonstrative pronoun houtos (οὗτος), “this” is the object of the improper preposition charin (χάριν), which is a marker of reason rather than purpose.
Therefore, it is indicating that the contents of Ephesians 2:11-22 are the basis or the reason for Paul’s intercessory prayer in Ephesians 3:14-21.
It does not function as a marker of purpose, which would indicate that the contents of Ephesians 2:11-22 are the purpose for which Paul intercedes in prayer to the Father on behalf of the recipients of this epistle.
This is indicated by the fact that these verses are not an object or end to be attained or the intended result of Paul communicating this mystery of Christ.
In other words, these verses do not constitute the intended result of Paul communicating this mystery because in Ephesians 3:2 he asserts that the reason why he communicates this mystery is that the Father gave him this stewardship to do this.
Rather, the contents of Ephesians 2:11-22 serve as the basis for Paul interceding in prayer on behalf of the recipients of this epistle since they constitute the new humanity, which will rule the earth along with Jesus Christ during the latter’s millennial reign.
So therefore, as we have noted, the contents of Ephesians 2:11-22 serve as the basis of Paul’s second intercessory prayer here in Ephesians 3:14-21 on behalf of the recipients of this letter who we noted are Gentile Christians living in the Roman province of Asia.
This indicates that this second intercessory is based upon the Father’s eternal purpose of creating a new humanity, which is composed of both regenerate Jews and Gentiles, who are under the headship of His Son, Jesus Christ.
The contents of Ephesians 2:11-22 should deeply affect the Gentile Christian community here in the twenty-first century in the sense that it should prompt them to offer up thanksgiving to the Father for what He has accomplished for them through both the work of His Son and the Spirit and also inspire worship of Him.
It should prompt them to offer thanksgiving to the Father for what He did for them at justification and through the baptism of the Spirit and what He is going to do for them in the future during the millennial reign of Jesus Christ.
As was the case in Ephesians 2:18, Ephesians 2:19-22 contains a “triadic pattern,” which means that all three members of the Trinity are mentioned.
In fact, Ephesians 2:22 itself contains a triadic pattern.
We noted in our introduction that the Trinity is a major theme that appears in the Ephesian epistle.
As we also noted in our study of Ephesians 1:3, this verse contains a triadic pattern.
In fact, as we noted Ephesians 1:3-14 itself contains a triadic pattern.
