Cease not to give thanks for you, making mention of you in my prayers;
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EXPOSITORY (ENGLISH BIBLE)Cease not to give thanks for you, making mention of you in my prayers.—Almost all St. Paul’s Epistles are introduced by this union of thanksgiving and prayer, which is, indeed, characteristic of the right harmony of all Christian worship. (See Romans 1:8-9; Philippians 1:3-4; Colossians 1:3-4; 1Thessalonians 1:2-3; 2Timothy 1:3; Philemon 1:4.) In the Galatian Epistle the omission of both is characteristic; in the two Epistles to the Corinthians thanksgiving alone is explicit, though prayer may be implied. But the proportion of the two elements varies. Here the thanksgiving has already been offered, although in the widest generality. Accordingly all that follows is prayer. In the parallel Colossian Epistle (Colossians 1:3-13), which has no corresponding preface of thanksgiving, both elements are co-ordinate, with perhaps a slight predominance of thanksgiving.
Making mention of you in my prayers - Paul was far distant from them, and expected to see them no more. But he had faith in prayer, and he sought that they might advance in knowledge and in grace. What was the particular subject of his prayers, he mentions in the following verses.
of you—omitted in the oldest manuscripts. Then the translation may be as English Version still, or as Alford, "making mention of them" (your "faith and love").Cease not to give thanks for you; for your faith and love, and all the spiritual blessings God hath bestowed upon you.
Making mention of you in my prayers; I not only acknowledge what ye have received, but pray that what is yet lacking in you may be made up.
making mention of you in my prayers; which shows the apostle to be a praying person, and that he was constant at the throne of grace, where he prayed for others as well as for himself; and it points out the time and way, when, and in which he gave thanks to God for them; and is mentioned, not only to testify his great affection for them, but also to excite them, by his example, to the practice of those duties themselves.Cease not to give thanks for you, making mention of you in my prayers;
EXEGETICAL (ORIGINAL LANGUAGES)Ephesians 1:16. Οὐ πσύομαι] a popular form of hyperbole. My thanksgiving—so full and urgent is it—can find no end. Comp. 1 Thessalonians 1:2; Luke 2:37; Herod, vii. 107: τοῦτον δὲ αἰνέων οὐκ ἐπαύετο.
εὐχαριστῶν ὑπὲρ ὑμῶν] to give thanks on your account. On the participle, see Herm. ad Viger. p. 771; Bernhardy, p. 477; and on ὑπέρ (super vobis), comp. Ephesians 5:20; Romans 1:8, Elz.; 1 Timothy 2:1.
μνείαν ποιούμενος ἐπὶ τῶν προσευχ. μου] accompanying definition to εὐχαριστῶν: while I make mention in my prayers. Comp. Romans 1:9; 1 Thessalonians 1:2; Php 1:3; Philemon 1:4. What Paul makes mention of is learned from the context, which furnishes not merely ὑμῶν (Elz.; see the critical remarks), but a more precise definition, namely: of what he has heard concerning the faith and love of the readers, and for which he gives thanks on their account. This μνείαν ποιούμενος κ.τ.λ., however, is not superfluous, and after εὐχαρ. ὑπὲρ ὑμ. self-evident; but it serves, through the close joining on to it of the following ἵνα κ. τ. λ. (after Ephesians 1:16 only a comma is to be placed), as a means of leading over from the thanksgiving to the intercession connected with it, and is thereby accounted for.
ἐπί] of the prevailing relations and circumstances, in or under which anything takes place. See on Romans 1:10.Ephesians 1:16. οὐ παύομαι εὐχαριστῶν ὑπὲρ ὑμῶν: cease not to give thanks for you. The παύομαι is most naturally connected with the nearer participle. There is no reason why the remoter participle should be made the leading term, as some construe it, rendering it so—“I cease not, while giving thanks for you, to make mention,” etc. (Abbott). The verb εὐχαριστεῖν, which is used in later Greek both in the sense of feeling thankful and in that of giving thanks, occurs in none of the NT Epistles except in that bearing Paul’s name. In these it is found some twenty-six times. It also appears once in Revelation, twice in Acts, and more frequently in the Gospels.—μνείαν ὑμῶν ποιούμενος: making mention of you. Documentary evidence is against the insertion of ὑμῶν. Though it is supported by considerable authorities (   , Vulg., Syr., Boh., Orig., etc.), it has no place in    1, etc., and is omitted by LTTrWH and the Revisers. The subject of the μνεία, therefore, must be understood. It may be ὑμῶν, or it may rather be the preceding πίστιν and ἀγάπην. In the phrase μνείαν ποιεῖσθαι the noun seems to have the sense of mention. In other connections it has the sense of mindfulness (μνείαν ἔχειν τινός, 1 Thessalonians 3:6) or that of remembrance (Php 1:3).—ἐπὶ τῶν προσευχῶν μου: in my prayers, On ἐπί as here = in see Blass, Gram. of N. T. Greek, p. 137; Win.-Moult., p. 470; Bernh., Synt., p. 246. The local reference proper to ἐπί (as the preposition answering the question Where?), however, is not wholly sunk in the temporal sense. See Ell. on 1 Thessalonians 1:2. Winer takes it to express the idea of something attaching itself to something else. The word for prayer used here is one of frequent occurrence in the NT, sometimes joined with δέησις (e.g., Ephesians 6:18; Php 4:6, etc.), and sometimes with ἔντευξις as well (1 Timothy 2:1). The most general term is προσευχή = precatio, and that term is not used but of prayer to God. Δέησις, which can be used also of addresses to men, has the more definite sense of petitio, rogatio; while ἔντευξις, which means a falling in with, conference, conversation, and goes beyond the idea of intercession (as our AV renders it), expresses prayer as the converse of the soul with God, with the notion of urgency and filial confidence. See Huther and Ell. on 1 Timothy 2:1; Win.-Moult., sub δέησις; Light. on Php 4:6; Trench, Syn., sub voce.
 Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.
 Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.
 Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.
 Codex Porphyrianus (sæc. ix.), at St. Petersburg, collated by Tischendorf. Its text is deficient for chap. Ephesians 2:13-16.
 Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
 Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
 Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).
 Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.16. cease not, &c.] For similar thanksgivings cp. Romans 1:8; 1 Corinthians 1:4; Php 1:3; Colossians 1:3; 1 Thessalonians 1:2; 1 Thessalonians 2:13; 2 Thessalonians 1:3; 2 Thessalonians 2:13; Philemon 1:4. The thanks were literally “unceasing” in principle, and, in practice, came out on every fit occasion.
making mention of you] For parallels, see the contexts of the passages just quoted, and 2 Timothy 1:3. The phrase implies the expression of individual remembrance. It might be literally “by name,” or not. How much of the Apostle’s work for his converts consisted in the holy labour of special intercessory prayer, with thanksgiving! In his Roman lodging this was the case, perhaps, even more than ever.
The recorded prayers of St Paul form in themselves one of the richest of Scripture studies. Most observable in them is their almost invariable intercessory direction. He thinks of others, not of self, upon his knees.—On that which now follows Bengel remarks, “Argumentum precum pro veris Christianis,” “heads of prayer for true Christians.”Ephesians 1:16. Οὐ παύομαι, I do not cease) Paul made mention of all the churches in his prayers; Colossians 1:9.Verse 16. - Cease not to give thanks for you. This clause expresses the continuation of a former action - the giving thanks for them had begun before the hearing of their faith and love - from the days, in short, of his personal intercourse. We notice as a remarkable feature of Paul's personal religion, as well as his pastoral care, the frequency of his thanksgiving, indicating the prevalence in him of a bright, joyous state of mind, and tending to increase and perpetuate the same. Constantly to recognize God's goodness in the past begets a larger expectation of it in the future. Making mention of you in my prayers. This seems additional to his giving thanks. "Prayers" (προσευχῶν) refers more to supplication and entreaty. While thankful for them, his heart was not satisfied regarding them; he wished them to forget the things behind, and reach forth to those before. The apostle's prayers for his spiritual charge are always remarkable. They are very short, but wonderfully deep and comprehensive; very rich and sublime in aspiration; powerful in their pleas, whether expressed or implied; and exhaustive in the range of blessings which they implore.
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