I, Paul, the prisoner of Christ Jesus: The apostle Paul made his countrymen furious because he labored among the non-Jews as a disciple of Jesus Christ. This led to his being imprisoned, first in Judea and eventually in Rome. (Ac 21:33-36; 28:16, 17, 30, 31) Therefore, he could say that he was the prisoner of Christ Jesus in behalf of . . . the people of the nations. During the two years of his first imprisonment in Rome (c. 59-61 C.E.), Paul wrote several letters. (See study note on Ac 28:30.) In his letter to the Ephesians, he refers to himself two more times as being imprisoned or in chains.​—Eph 4:1; 6:20.

the stewardship of God’s undeserved kindness: As “an apostle to the nations,” Paul had a special stewardship entrusted to him. (Ro 11:13) He was, in effect, saying to people of the nations: “I have received the responsibility of helping you to benefit from the undeserved kindness of God.” The Greek term for “stewardship” (oi·ko·no·miʹa) can also be rendered “administration.”​—Eph 1:10; 3:9.

just as I wrote previously in brief: Paul is apparently referring, not to a separate letter, but to what he briefly discussed earlier in this letter, such as at Eph 1:9, 10 and 2:11-22.

people of the nations: That is, non-Jews. In this verse, Paul highlights one aspect of the sacred secret that was revealed to him, as mentioned at Eph 3:3. (See study notes on Mt 13:11; Eph 1:9.) Here it is made clear that along with believing Jews like Paul, non-Jews were being called to be fellow members of the body of Christ, that is, the Christian congregation, of which Jesus is the head.​—Eph 1:22, 23; Col 1:18.

a minister of this: Apparently a minister of “the sacred secret,” mentioned in verses 3 and 4, though the expression may also refer to a minister of “the good news” (Eph 3:6), which is closely connected with this sacred secret (Eph 6:19). In his letters, Paul often describes himself and his coworkers as ministers.​—See study notes on 1Co 3:5; 2Co 6:4.

the free gift of God’s undeserved kindness: See Glossary, “Undeserved kindness.”

the administration of the sacred secret: Or “how the sacred secret is administered.”​—For a discussion of the Greek word for “administration” (oi·ko·no·miʹa) used here, see study note on Eph 1:10.

through the congregation: The Christian congregation formed part of God’s sacred secret because God purposed to take from among mankind humans who would become joint heirs with Christ in heavenly glory. (Eph 3:5-9) God makes his wisdom known, or revealed, “to the governments and the authorities in the heavenly places” by what he does through, for, and with that congregation. The angels view with amazement and admiration the progressive revealing of this sacred secret. So it can be said that “through the congregation,” the angels get to see “the greatly diversified wisdom of God” in a way that they had not seen it before.​—Compare 1Pe 1:10-12.

the eternal purpose: In this context, the term “purpose” refers to a specific goal, or aim, that can be achieved in more than one way. It relates to Jehovah’s determination to accomplish what he originally intended for mankind and the earth, despite the rebellion in Eden. (Ge 1:28) Immediately after that rebellion, Jehovah formed this purpose in connection with the Christ, Jesus our Lord. He foretold the appearance of an “offspring” who would undo the damage done by the rebels. (Ge 3:15; Heb 2:14-17; 1Jo 3:8) It is an “eternal purpose” (lit., “purpose of the ages”) for at least two reasons: (1) Jehovah, “the King of eternity [lit., “the King of the ages”]” (1Ti 1:17), has allowed ages of time to pass before that purpose is fully realized, and (2) the results of the outworking of this purpose will endure into all eternity.​—See study note on Ro 8:28.

this freeness of speech: A Christian has “freeness of speech” (or, “boldness; fearlessness”) because he has a good relationship with Jehovah God. He can speak to God in prayer freely and with confidence because he exercises faith in His Son, Jesus Christ, and in the ransom sacrifice. (Heb 4:16; 1Jo 5:14) In some contexts, the Greek term that is here rendered “freeness of speech” may also refer to speaking openly and freely about the Christian faith.​—See study notes on Ac 4:13; 28:31; 2Co 7:4.

on account of my tribulations in your behalf: Paul endured tribulations as a result of his ministering to the Ephesians. He showed that their spiritual blessings were worth suffering for. His example encouraged them not to give up, so Paul could say that his tribulations were in their behalf. (Compare Col 1:24.) On the other hand, had Paul given in to his persecutors, some Christians in Ephesus might have been inclined to give up, concluding that Christianity was not worth the hardships involved.

to whom every family . . . owes its name: The Greek word for “family” (pa·tri·aʹ), derived from the word for “father” (pa·terʹ), occurs only three times in the Christian Greek Scriptures. (Lu 2:4; Ac 3:25) It is broad in meaning and is not limited to a person’s immediate family. It is used several times in the Septuagint to translate a Hebrew term that in addition to referring to a household also means, by extension, a tribe, people, or nation. (Nu 1:4; 1Ch 16:28; Ps 22:27 [21:28 (27), LXX]) By saying that every family “owes its name” to God, Paul shows that all people, Jews and non-Jews alike, have their origin with Jehovah God, the Father.

every family in heaven: Jehovah God, the Father of his heavenly family, views the angels as sons. (Job 1:6; 2:1; 38:7) Just as he calls the countless stars by name (Ps 147:4), he undoubtedly assigned names to the angels.​—Jg 13:18.

every family . . . on earth: Every earthly family or line of descent “owes its name” to God because he established the first human family and permitted Adam and Eve to have children. (Ge 1:28; Mt 19:4, 5) However, Paul is not saying that Jehovah is responsible for naming every individual family group.

have the Christ dwell in your hearts with love: Paul here encourages the Ephesian Christians to know and love Jesus thoroughly by adopting his ways and his feelings on matters. (1Co 2:16; 1Pe 2:21) Christians who allowed Jesus’ example and teachings to affect their thoughts, feelings, and actions would, in a sense, have him permanently dwell in their figurative hearts, that is, their inner selves. By growing in love for Jesus, they would at the same time be building strong love for Jehovah (Col 1:15) and acquiring inner strength (Eph 3:16) to withstand tests of faith.

be rooted and established on the foundation: As in other places in Ephesians, Paul here uses two word pictures to emphasize a point. (Eph 2:20-22; 4:16) He shows that Christians should be as firm as a tree that is rooted in the soil and as solid as a building that rests on a good foundation. At Col 2:7, Paul uses a similar word picture of “being rooted and built up in him,” that is, Christ Jesus. (Col 2:6) Also, Paul uses an illustration at 1Co 3:11 to describe a spiritual construction work, likening Jesus to a “foundation.” (See study note on 1Co 3:10.) To become rooted and established, the Ephesians would need to study God’s Word diligently, especially the life and teachings of Jesus. (Eph 3:18; Heb 5:12) This, in turn, would help them develop a strong relationship with Jehovah.​—Joh 14:9.

to know the love of the Christ: As used in the Bible, the expression “to know” often involves more than learning facts about something or someone. (See study notes on Joh 17:3; Ga 4:9.) In this context, “to know” means to grasp the significance or meaning of “the love of the Christ” and to know this love through experience and practice. Just having knowledge of facts, or having a purely intellectual understanding, does not give a person a true understanding of the personality of Christ. A person who has a vast store of such knowledge may even begin to feel superior. (1Co 8:1) However, a Christian who comes “to know the love of the Christ, which surpasses knowledge,” strives to imitate Jesus’ loving way of thinking and acting. This helps him to use such knowledge in a balanced, loving, and upbuilding way.

the one who can . . . do more than superabundantly beyond: At Eph 3:14, Paul starts a prayer. At the conclusion of that prayer, in verses 20 and 21, he praises Jehovah. He expresses the idea that God, in responding to prayer, is not limited to what the person praying might think of as a possible answer. A Christian may see no way to solve a problem, but God is able to do infinitely more than “all the things we ask or conceive.” He can answer prayers and fulfill his promises in ways far beyond anything humans can imagine or anticipate.

Amen: See study note on Ro 1:25.