Text -- Ephesians 3:1-14 (NET)

Paul's Relationship to the Divine Mystery

3:1 For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles– 3:2 if indeed you have heard of the stewardship of God’s grace that was given to me for you, 3:3 that by revelation the divine secret was made known to me, as I wrote before briefly. 3:4 When reading this, you will be able to understand my insight into this secret of Christ. 3:5 Now this secret was not disclosed to people in former generations as it has now been revealed to his holy apostles and prophets by the Spirit, 3:6 namely, that through the gospel the Gentiles are fellow heirs, fellow members of the body, and fellow partakers of the promise in Christ Jesus. 3:7 I became a servant of this gospel according to the gift of God’s grace that was given to me by the exercise of his power. 3:8 To me– less than the least of all the saints– this grace was given, to proclaim to the Gentiles the unfathomable riches of Christ 3:9 and to enlighten everyone about God’s secret plan– a secret that has been hidden for ages in God who has created all things. 3:10 The purpose of this enlightenment is that through the church the multifaceted wisdom of God should now be disclosed to the rulers and the authorities in the heavenly realms. 3:11 This was according to the eternal purpose that he accomplished in Christ Jesus our Lord, 3:12 in whom we have boldness and confident access to God because of Christ’s faithfulness. 3:13 For this reason I ask you not to lose heart because of what I am suffering for you, which is your glory.

Prayer for Strengthened Love

3:14 For this reason I kneel before the Father,

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Eph 3:1

For this cause ( toutou charin ).

Use of charin (accusative of charis ) as a preposition with the genitive and referring to the preceding argument about God’ s elective grace. It is possible that Paul started to make the prayer that comes in Eph 3:14-21 when he repeats toutou charin . If so, he is diverted by his own words "the prisoner of Christ Jesus in behalf of you Gentiles"(ho desmios tou Christou Iēsou huper humōn tōn ethnōn ) to set forth in a rich paragraph (Eph 3:1) God’ s use of him for the Gentiles.

Robertson: Eph 3:2

If so be that ye have heard ( ei ge ēkousate ).

Condition of first class with ei and first aorist active indicative and with the intensive particle ge that gives a delicate touch to it all. On oikonomian (stewardship, dispensation) see Eph 1:9; Eph 3:9; Col 1:25.

Robertson: Eph 3:3

By revelation ( kata apokalupsin ).

Not essentially different from di' apokalupseōs (Gal 1:12). This was Paul’ s qualification for preaching "the mystery"(to mustērion . See note on Eph 1:9).

Robertson: Eph 3:3

As I wrote afore ( kathōs proegrapsa ).

First aorist active indicative of prographō as in Rom 15:4, not picture forth as Gal 3:1. But when and where? Epistolary aorist for this Epistle? That is possible. A previous and lost Epistle as in 1Co 5:9? That also is abstractly possible. To the preceding discussion of the Gentiles? Possible and also probable.

Robertson: Eph 3:3

In few words ( en oligōi ).

Not = pro oligou , shortly before, but as in Act 26:28 "in brief space or time"= suntonōs (Act 24:4), "briefly."

Robertson: Eph 3:4

Whereby ( pros ho ).

"Looking to which,""according to which."

Robertson: Eph 3:4

When ye read ( anaginōskontes ).

This Epistle will be read in public.

Robertson: Eph 3:4

My understanding in the mystery of Christ ( tēn sunesin mou en tōi mustēriōi tou Christou ).

My "comprehension"(sunesin , Col 1:9; Col 2:2). Every sermon reveals the preacher’ s grasp of "the mystery of Christ."If he has no insight into Christ, he has no call to preach.

Robertson: Eph 3:5

In other generations ( heterais geneais ).

Locative case of time. He had already claimed this revelation for himself (Eph 3:3). Now he claims it for all the other apostles and prophets of God.

Robertson: Eph 3:6

To wit.

Not in the Greek. But the infinitive (einai ) clause is epexegetical and gives the content of the revelation, a common idiom in the N.T. Ta ethnē is in the accusative of general reference. Paul is fond of compounds with sun and here uses three of them.

Robertson: Eph 3:6

Fellow-heirs ( sunklēronoma ).

Late and rare (Philo, inscriptions and papyri). See also Rom 8:17.

Robertson: Eph 3:6

Fellow-members of the body ( sunsōma ).

First found here and only here save in later ecclesiastical writers. Preuschen argues that it is equivalent to sundoulos in Col 1:7 (sōma in sense of doulos ).

Robertson: Eph 3:6

Fellow-partakers ( sunmetocha ).

Another late and rare word (Josephus). Only here in N.T. In one papyrus in sense of joint possessor of a house.

Robertson: Eph 3:7

@@For this verse see note on Col 1:25; Eph 1:19.; Eph 3:2.

Robertson: Eph 3:8

Unto me who am less than the least of all saints ( emoi tōi elachistoterōi pantōn hagiōn ).

Dative case emoi with elothē . The peculiar form elachistoterōi (in apposition with emoi ) is a comparative (̇teros ) formed on the superlative elachistos . This sort of thing was already done in the older Greek like eschatoteros in Xenophon. It became more common in the Koiné. So the double comparative meizoteran in 3Jo 1:4. The case of hagiōn is ablative. This was not mock humility (Rom 15:19), for on occasion Paul stood up for his rights as an apostle (2Co 11:5).

Robertson: Eph 3:8

The unsearchable riches of Christ ( to anexichniaston ploutos tou Christou ).

Anexichniastos (a privative and verbal of exichniazō , to track out, ex and ichnos , track) appears first in Job 5:9; Job 9:10. Paul apparently got it from Job. Nowhere else in N.T. except Rom 11:33. In later Christian writers. Paul undertook to track out the untrackable in Christ.

Robertson: Eph 3:9

To make see ( phōtisai ).

First aorist active infinitive of photizō , late verb, to turn the light on. With the eyes of the heart enlightened (Eph 1:18) one can then turn the light for others to see. See note on Col 1:26.

Robertson: Eph 3:10

To the intent that ( hina ).

Final clause.

Robertson: Eph 3:10

Might be made known ( gnōristhēi ).

First aorist passive subjunctive of gnōrizō with hina . The mystery was made known to Paul (Eph 3:3) and now he wants it blazoned forth to all powers (Gnostic aeons or what not).

Robertson: Eph 3:10

Through the church ( dia tēs ekklēsias ).

The wonderful body of Christ described in chapter Ephesians 2.

Robertson: Eph 3:10

The manifold wisdom of God ( hē polupoikilos sophia tou theou ).

Old and rare word, much-variegated, with many colours. Only here in N.T. Poikilos (variegated) is more common (Mat 4:24).

Robertson: Eph 3:11

According to the eternal purpose ( kata prothesin tōn aiōnōn ).

"According to the purpose (Eph 1:11) of the ages."God’ s purpose runs on through the ages. "Through the ages one eternal purpose runs."

Robertson: Eph 3:12

In confidence ( en pepoithēsei ).

Late and rare word from pepoitha . See note on 2Co 1:15.

Robertson: Eph 3:12

Through our faith in him ( dia tēs pisteōs autou ).

Clearly objective genitive autou (in him).

Robertson: Eph 3:13

That ye faint not ( mē enkakein ).

Object infinitive with mē after aitoumai . The infinitive (present active) enkakein is a late and rare word (see already Luk 18:1; 2Th 3:13; 2Co 4:1, 2Co 4:16; Gal 6:9) and means to behave badly in, to give in to evil (en , kakos ). Paul urges all his apostolic authority to keep the readers from giving in to evil because of his tribulations for them.

Robertson: Eph 3:13

Your glory ( doxa humōn ).

As they could see.

Robertson: Eph 3:14

I bow my knees ( kamptō ta gonata mou ).

He now prays whether he had at first intended to do so at Eph 3:1 or not. Calvin supposes that Paul knelt as he dictated this prayer, but this is not necessary. This was a common attitude in prayer (Luk 22:41; Act 7:40; Act 20:36; Act 21:5), though standing is also frequent (Mar 11:25; Luk 18:11, Luk 18:13).

Vincent: Eph 3:1

For this cause

Seeing ye are so builded together.

Vincent: Eph 3:1

Of Christ Jesus ( τοῦ Χριστοῦ Ἱησοῦ )

Notice the article, the Christ, and see on Eph 2:13.

Vincent: Eph 3:1

Gentiles

To whom Paul was expressly sent, and in preaching to whom he had fallen into the hands of the civil law.

Vincent: Eph 3:2

If ye have heard ( εἴγε ἠκούσατε )

Here begins a long digression extending to Eph 3:14. If , Rev., if so be , means upon the supposition that ; not implying the certainty of the assumption, though this shade of meaning is given by the context. The words are a reminder of his preaching among them.

Vincent: Eph 3:2

Dispensation ( οἰκονομίαν )

See on Eph 1:10; see on Col 1:25. The divine arrangement or disposition.

Vincent: Eph 3:4

Whereby ( πρὸς ὃ )

Lit., agreeably to which , namely, what he had written.

Vincent: Eph 3:4

Mystery of Christ

The mystery which is Christ. See on Col 1:26; see on Rom 11:25.

Vincent: Eph 3:5

Other generations ( ἑτέραις )

Other and different . See on Mat 6:24.

Vincent: Eph 3:6

Fellow-heirs - of the same body - partakers ( συγκληρόνομα σύσσωμα συμμέτοχα )

The second of these words occurs only here; the third only here and Eph 5:7. They are strange to classical Greek.

Vincent: Eph 3:7

Gift of the grace

The gift in which the grace of God consisted, the apostleship to the Gentiles.

Vincent: Eph 3:7

By the effectual working of His power ( κατὰ τὴν ἐνέργειαν τῆς δυνάμεως αὐτοῦ )

Rev., better, according to the working, etc. The gift was bestowed in accordance with that efficiency which could transform Saul the persecutor into Paul the apostle to the Gentiles.

Vincent: Eph 3:8

Less than the least ( τῷ ἐλαχιστοτέρῳ )

Only here in the New Testament, and very characteristic. A comparative is formed upon a superlative: more least than all the saints. Compare 1Co 15:8.

Vincent: Eph 3:8

Unsearchable ( ἀνεξιχνίαστον )

Only here and Rom 11:33 (note). Which cannot be tracked out .

Vincent: Eph 3:9

To make all men see ( φωτίσαι πάντας )

Lit., to enlighten .

Vincent: Eph 3:9

The mystery

The admission of the Gentiles into covenant privileges.

Vincent: Eph 3:9

From the beginning of the world ( ἀπὸ τῶν αἰώνων )

Lit., from the ages . Rev., from all ages . See on Col 1:26.

Vincent: Eph 3:9

All things ( τὰ πάντα )

Collectively.

Vincent: Eph 3:10

To the intent that

Connect with the matter of the two preceding verses. Grace was given me to preach Christ and to enlighten men as to the long-hidden mystery of the admission of the Gentiles, in order that now , etc.

Vincent: Eph 3:10

Now

In contrast with all ages .

Vincent: Eph 3:10

Principalities and powers

Good angels. See on Eph 1:21.

Vincent: Eph 3:10

By the Church ( διά )

Better, through , as Rev. By means of the Church. This agrees with what was said of the Church as the fullness of God , Eph 1:23.

Vincent: Eph 3:10

Manifold wisdom ( πολυποίκιλος σοφία )

A very striking phrase. The adjective occurs only here, and means variegated . It is applied to pictures , flowers , garments . Ποίκιλον is used in the Septuagint of Joseph's coat, Gen 37:3. Through the Church God's wisdom in its infinite variety is to be displayed - the many-tinted wisdom of God - in different modes of power, different characters, methods of training, providences, forms of organization, etc.

Vincent: Eph 3:11

Eternal purpose ( πρόθεσιν τῶν αἰώνων )

Lit., the purpose of the ages .

Vincent: Eph 3:11

He wrought ( ἐποίησεν )

Carried into effect. See on fulfilling , Eph 2:3.

Vincent: Eph 3:12

Faith of Him ( τῆς πίστεως αὐτοῦ )

As often, for faith in Him .

Vincent: Eph 3:13

Faint ( ἐγκακεῖν )

Lit., lose heart . Κακός in classical Greek, but not in the New Testament, sometimes means cowardly .

Vincent: Eph 3:14

For this cause

Resuming the interrupted clause in Eph 3:1, and having still in mind the closing thought of ch. 2. Seeing ye are so built together in Christ, for this cause , etc.

Vincent: Eph 3:14

Father

Omit of our Lord Jesus Christ .

Wesley: Eph 3:1

That ye may be so "built together," I am a prisoner for you gentiles - For your advantage, and for asserting your right to these blessings. This it was which so enraged the Jews against him.

Wesley: Eph 3:2

That is, the commission to dispense the gracious gospel; to you gentiles in particular. This they had heard from his own mouth.

Wesley: Eph 3:3

Of salvation by Christ alone, and that both to Jews and gentiles.

Wesley: Eph 3:3

Namely, Eph 1:9-10; the very words of which passage he here repeats.

Wesley: Eph 3:5

In former, ages was not so clearly or fully made known to the sons of men - To any man, no, not to Ezekiel, so often styled, "son of man;" nor to any of the ancient prophets. Those here spoken of are New Testament prophets.

Wesley: Eph 3:6

heirs - Of God.

Wesley: Eph 3:6

Under Christ the head.

Wesley: Eph 3:6

partakers of his promise - The communion of the Holy Ghost.

Wesley: Eph 3:7

That is, the apostle - ship which he hath graciously given me, and which he hath qualified me for.

Wesley: Eph 3:7

In me and by me.

Wesley: Eph 3:8

Here are the noblest strains of eloquence to paint the exceeding low opinion the apostle had of himself, and the fulness of unfathomable blessings which are treasured up in Christ.

Wesley: Eph 3:9

What those mysterious blessings are whereof all believers jointly partake. Which was, in a great measure, hidden from eternity by God, who, to make way for the free exercise of his love, created all things - This is the foundation of all his dispensations.

Wesley: Eph 3:10

By what is done in the church, which is the theatre of the divine wisdom.

Wesley: Eph 3:12

Such as those petitioners have, who are introduced to the royal presence by some distinguished favourite.

Wesley: Eph 3:12

Unrestrained liberty of speech, such as children use in addressing an indulgent father, when, without fear of offending, they disclose all their wants, and make known all their requests.

Wesley: Eph 3:13

The not fainting is your glory.

JFB: Eph 3:1

Greek, "Christ Jesus." The office is the prominent thought in the latter arrangement; the person, in the former. He here marks the Messiahship of "Christ," maintained by him as the origin of his being a "prisoner," owing to the jealousy of the Jews being roused at his preaching it to the Gentiles. His very bonds were profitable to ("for" or "in behalf of you") Gentiles (Eph 3:13; 2Ti 2:10). He digresses at "For this cause," and does not complete the sentence which he had intended, until Eph 3:14, where he resumes the words, "For this cause," namely, because I know this your call of God as Gentiles (Eph 2:11-22), to be "fellow-heirs" with the Jews (Eph 3:6), "I bow my knees to" the Father of our common Saviour (Eph 3:14-15) to confirm you in the faith by His Spirit. "I Paul," expresses the agent employed by the Spirit to enlighten them, after he had been first enlightened himself by the same Spirit (Eph 3:3-5, Eph 3:9).

JFB: Eph 3:2

The Greek does not imply doubt: "Assuming (what I know to be the fact, namely) that ye have heard," &c. "If, as I presume," The indicative in the Greek shows that no doubt is implied: "Seeing that doubtless," &c. He by this phrase delicately reminds them of their having heard from himself, and probably from others subsequently, the fact. See Introduction, showing that these words do not disprove the address of this Epistle to the Ephesians. Compare Act 20:17-24.

JFB: Eph 3:2

"The office of dispensing, as a steward, the grace of God which was (not 'is') given me to you-ward," namely, to dispense to you.

JFB: Eph 3:3

The oldest manuscripts read, "That by revelation was the mystery (namely, of the admission of the Gentiles, Eph 3:6; Eph 1:9) made known unto me (Gal 1:12)."

JFB: Eph 3:3

Namely, in this Epistle (Eph 1:9-10), the words of which he partly repeats.

JFB: Eph 3:4

"perceive my understanding" [ALFORD], or "intelligence." "When ye read," implies that, deep as are the mysteries of this Epistle, the way for all to understand them is to read it (2Ti 3:15-16). By perceiving his understanding of the mysteries, they, too, will be enabled to understand.

JFB: Eph 3:4

The "mystery" is Christ Himself, once hidden, but now revealed (Col 1:27).

JFB: Eph 3:5

Greek, "generations."

JFB: Eph 3:5

He does not say, "has not been revealed." Making known by revelation is the source of making known by preaching [BENGEL]. The former was vouchsafed only to the prophets, in order that they might make known the truth so revealed to men in general.

JFB: Eph 3:5

Men in their state by birth, as contrasted with those illuminated "by the Spirit" (Greek, "IN the Spirit," compare Rev 1:10), Mat 16:17.

JFB: Eph 3:5

The mystery of the call of the Gentiles (of which Paul speaks here) was not unknown to the Old Testament prophets (Isa 56:6-7; Isa 49:6). But they did not know it with the same explicit distinctness "As" it has been now known (Act 10:19-20; Act 11:18-21). They probably did not know that the Gentiles were to be admitted without circumcision or that they were to be on a level with the Jews in partaking of the grace of God. The gift of "the Spirit" in its fulness was reserved for the New Testament that Christ might thereby be glorified. The epithet, "holy," marks the special consecration of the New Testament "prophets" (who are here meant) by the Spirit, compared with which even the Old Testament prophets were but "sons of men" (Eze 2:3, and elsewhere).

JFB: Eph 3:6

Translate, "That the Gentiles are," &c. "and fellow members of the same body, and fellow partakers of the (so the oldest manuscripts read, not 'HIS') promise, in Christ Jesus (added in the oldest manuscripts), through the Gospel." It is "in Christ Jesus" that they are made "fellow heirs" in the inheritance of GOD: "of the same body" under the Head, CHRIST JESUS; and "fellow partakers of the promise" in the communion of THE HOLY SPIRIT (Eph 1:13; Heb 6:4). The Trinity is thus alluded to, as often elsewhere in this Epistle (Eph 2:19-20, Eph 2:22).

JFB: Eph 3:7

"of which" Gospel.

JFB: Eph 3:7

In consequence of, and in accordance with, "the gift of the grace of God."

JFB: Eph 3:7

"which (gift of grace) was given to me by (Greek, 'according to,' as in Eph 3:20; Eph 1:19 : as the result of, and in proportion to) the effectual working (Greek, 'energy,' or 'in-working') of His power."

JFB: Eph 3:8

Not merely was I in times past, but I still am the least worthy of so high an office (compare 1Ti 1:15, end).

JFB: Eph 3:8

Not merely "of all apostles" (1Co 15:9-10).

JFB: Eph 3:8

Greek, "has been given."

JFB: Eph 3:8

Omitted in the oldest manuscripts Translate, "to announce to the Gentiles the glad tidings of the unsearchable (Job 5:9) riches," namely, of Christ's grace (Eph 1:7; Eph 2:7). Rom 11:33, "unsearchable" as a mine inexhaustible, whose treasures can never be fully explored (Eph 3:18-19).

JFB: Eph 3:9

Greek, "to enlighten all" (Eph 1:18; Psa 18:28; Heb 6:4). "All" (compare Col 1:28).

JFB: Eph 3:9

The oldest manuscripts read, "economy," or "dispensation" (compare Col 1:25-26; and see on Eph 1:10, above). "To make all see how it hath seemed good to God at this time to dispense (through me and others, His stewards) what heretofore was a mystery." ELLICOTT explains it, "the arrangement," or "regulation" of the mystery (the union of Jews and Gentiles in Christ) which was now to be humbly traced and acknowledged in the fact of its having secretly existed in the counsel of God, and now having been revealed to the heavenly powers by means of the Church.

JFB: Eph 3:9

Greek, "from (the beginning of) the ages." Compare Eph 1:4; Rom 16:25; 1Co 2:7. The "ages" are the vast successive periods of time, marked by successive stages of creation and orders of beings.

JFB: Eph 3:9

"hidden in" His counsels (Eph 1:9).

JFB: Eph 3:9

God's creation of the world and all things therein is the foundation of the rest of the "economy," which is freely dispensed according to the universal power of God [BENGEL]. AS God created "the whole range of things" (so the Greek), physical and spiritual alike, He must have an absolute right to adjust all things as He will. Hence, we may see His right to keep the mystery of world-wide salvation in Christ "hidden in Himself," till his own good time for revealing it. The oldest manuscripts omit "by Jesus Christ."

JFB: Eph 3:10

The design of God in giving Paul grace to proclaim to the Gentiles the mystery of salvation heretofore hidden.

JFB: Eph 3:10

First: opposed to "hidden from the beginning of the world" (Eph 3:5).

JFB: Eph 3:10

Greek adds "the"

JFB: Eph 3:10

Unto the various orders of good angels primarily, as these dwell "in the heavenly places" in the highest sense; "known" to their adoring joy (1Ti 3:16; 1Pe 1:12). Secondarily, God's wisdom in redemption is made known to evil angels, who dwell "in heavenly places" in a lower sense, namely, the air (compare Eph 2:2 with Eph 6:12); "known" to their dismay (1Co 15:24; Col 2:15).

JFB: Eph 3:10

Translate, "may be known."

JFB: Eph 3:10

"by means of," or "through the Church," which is the "theater" for the display of God's manifold wisdom (Luk 15:10; 1Co 4:9): "a spectacle (Greek, 'theater') to angels." Hence, angels are but our "fellow servants" (Rev 19:10).

JFB: Eph 3:10

Though essentially one, as Christ is one, yet varying the economy in respect to places, times, and persons (Isa 55:8-9; Heb 1:1). Compare 1Pe 4:10, "stewards of the manifold grace of God." Man cannot understand aright its single acts till he can survey them as a connected whole (1Co 13:12). The call of the Church is no haphazard remedy, or afterthought, but part of the eternal scheme, which, amidst manifold varieties of dispensation, is one in its end.

JFB: Eph 3:11

Greek, "made." ELLICOTT translates, "wrought."

JFB: Eph 3:12

Translate, "our boldness and our access (Eph 2:18) in confidence through our faith in Him." ALFORD quotes as an instance, Rom 8:38, &c. "THE access" (Greek) implies the formal introduction into the presence of a monarch.

JFB: Eph 3:13

"I entreat you not to be dispirited."

JFB: Eph 3:13

In your behalf.

JFB: Eph 3:13

Rather, "which are your glory," namely, inasmuch as showing that God loved you so much, as both to give His Son for you, and to permit His apostles to suffer "tribulations" for you [CHRYSOSTOM] in preaching the Gospel to the Gentiles. See on Eph 3:1, "prisoner for you Gentiles." My tribulations are your spiritual "glory," as your faith is furthered thereby (1Co 4:10).

JFB: Eph 3:14

Resuming the thread of Eph 3:1, "For this cause." Because ye have such a standing in God's Church [ALFORD].

JFB: Eph 3:14

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).

JFB: Eph 3:14

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.

Clarke: Eph 3:1

For this cause - Because he maintained that the Gentiles were admitted to all the privileges of the Jews, and all the blessings of the new covenant, without being obliged to submit to circumcision, the Jews persecuted him, and caused him to be imprisoned, first at Caesarea, where he was obliged to appeal to the Roman emperor, in consequence of which he was sent prisoner to Rome. See Act 21:21-28, etc

Clarke: Eph 3:1

The prisoner of Jesus Christ for you Gentiles - For preaching the Gospel to the Gentiles, and showing that they were not bound by the law of Moses, and yet were called to be fellow citizens with the saints; for this very cause the Jews persecuted him unto bonds, and conspired his death.

Clarke: Eph 3:2

If ye have heard of the dispensation - The compound particle ειγε, which is commonly translated if indeed, in several places means since indeed, seeing that, and should be translated so in this verse, and in several other places of the New Testament. Seeing ye have heard of the dispensation of God, which is given me to you-ward: this they had amply learned from the apostle during his stay at Ephesus, for he had not shunned to declare unto them the whole counsel of God, Act 20:27, and kept nothing back that was profitable to them, Act 20:20. And this was certainly among those things that were most profitable, and most necessary to be known

By the dispensation of the grace of God we may understand, either the apostolic office and gifts granted to St. Paul, for the purpose of preaching the Gospel among the Gentiles, see Rom 1:5; or the knowledge which God gave him of that gracious and Divine plan which he had formed for the conversion of the Gentiles. For the meaning of the word economy see the note on Eph 1:10.

Clarke: Eph 3:3

By revelation he made known unto me - Instead of εγνωρισε, he made known, εγνωρισθη, was made known, is the reading of ABCD*FG, several others, both the Syriac, Coptic, Slavonic, Vulgate, and Itala, with Clemens, Cyril, Chrysostom, Theodoret, Damascenus, and others: it is doubtless the true reading

The apostle wishes the Ephesians to understand that it was not an opinion of his own, or a doctrine which he was taught by others, or which he had gathered from the ancient prophets; but one that came to him by immediate revelation from God, as he had informed them before in a few words, referring to what he had said Eph 1:9-12.

Clarke: Eph 3:4

Whereby, when ye read - When ye refer back to them

Clarke: Eph 3:4

Ye may understand my knowledge - Ye may see what God has given me to know concerning what has been hitherto a mystery - the calling of the Gentiles, and the breaking down the middle wall between them and the Jews, so as to make both one spiritual body, and on the same conditions.

Clarke: Eph 3:5

Which in other ages was not made known - That the calling of the Gentiles was made known by the prophets in different ages of the Jewish Church is exceedingly clear; but it certainly was not made known in that clear and precise manner in which it was now revealed by the Spirit unto the ministers of the New Testament: nor was it made known unto them at all, that the Gentiles should find salvation without coming under the yoke of the Mosaic law, and that the Jews themselves should be freed from that yoke of bondage; these were discoveries totally new, and now revealed for the first time by the Spirit of God.

Clarke: Eph 3:6

That the Gentiles should be fellow heirs - This is the substance of that mystery which had been hidden from all ages, and which was now made known to the New Testament apostles and prophets, and more particularly to St. Paul

Clarke: Eph 3:6

His promise in Christ - That the promise made to Abraham extended to the Gentiles, the apostle has largely proved in his Epistle to the Romans; and that it was to be fulfilled to them by and through Christ, he proves there also; and particularly in his Epistle to the Galatians, see Gal 3:14. And that these blessings were to be announced in the preaching of the Gospel, and received on believing it, he every where declares, but more especially in this epistle.

Clarke: Eph 3:7

Whereof I was made a minister - Διακονος· A deacon, a servant acting under and by the direction of the great Master, Jesus Christ; from whom, by an especial call and revelation, I received the apostolic gifts and office, and by την ενεργειαν της δυναμεως αυτου, the energy, the in-working of his power, this Gospel which I preached was made effectual to the salvation of vast multitudes of Jews and Gentiles.

Clarke: Eph 3:8

Less than the least of all saints - Ελαχιστοτερῳ παντων ἁγιων . As the design of the apostle was to magnify the grace of Christ in the salvation of the world, he uses every precaution to prevent the eyes of the people from being turned to any thing but Christ crucified; and although he was obliged to speak of himself as the particular instrument which God had chosen to bring the Gentile world to the knowledge of the truth, yet he does it in such a manner as to show that the excellency of the power was of God, and not of him; and that, highly as he and his follow apostles were honored; they had the heavenly treasure in earthen vessels. To lay himself as low as possible, consistently with his being in the number of Divinely commissioned men, he calls himself less than the least; and is obliged to make a new word, by strangely forming a comparative degree, not from the positive, which would have been a regular grammatical procedure, but from the superlative. The adjective ελαχυς signifies little, ελασσων or ελαττων, less, and ελαχιστος, least. On this latter, which is the superlative of ελαχυς, little, St. Paul forms his comparative, ελαχιστοτερος, less than the least, a word of which it would be vain to attempt a better translation than that given in our own version. It most strongly marks the unparalleled humility of the apostle; and the amazing condescension of God, in favoring him, who had been before a persecutor and blasphemer, with the knowledge of this glorious scheme of human redemption, and the power to preach it so successfully among the Gentiles

Clarke: Eph 3:8

The unsearchable riches of Christ - The word ανεξιχνιαστος, from α, privative, and εξιχνιαζω, to trace out, from ιχνος, a step, is exceedingly well chosen here: it refers to the footsteps of God, the plans he had formed, the dispensations which he had published, and the innumerable providences which he had combined, to prepare, mature, and bring to full effect and view his gracious designs in the salvation of a ruined world, by the incarnation, passion, death, and resurrection of his Son. There were in these schemes and providences such riches - such an abundance, such a variety, as could not be comprehended even by the naturally vast, and, through the Divine inspiration, unparalleledly capacious mind of the apostle

Yet he was to proclaim among the Gentiles these astonishing wonders and mysteries of grace; and as he proceeds in this great and glorious work, the Holy Spirit that dwelt in him opens to his mind more and more of those riches - leads him into those footsteps of the Almighty which could not be investigated by man nor angel, so that his preaching and epistles, taken all in their chronological order, will prove that his views brighten, and his discoveries become more numerous and more distinct in proportion as he advances. And had he lived, preached, and written to the present day, he had not exhausted the subject, nor fully declared to the Gentiles the unsearchable riches of Christ - the endless depths of wisdom and knowledge treasured up in him, and the infinity of saving acts and saving power displayed by him.

Clarke: Eph 3:9

And to make all men see - Και φωτισαι παντας· And to illuminate all; to give information both to Jews and Gentiles; to afford them a sufficiency of light, so that they might be able distinctly to discern the great objects exhibited in this Gospel

Clarke: Eph 3:9

What is the fellowship of the mystery - The word κοινωνια, which we properly translate fellowship, was used among the Greeks to signify their religious communities; here it may intimate the association of Jews and Gentiles in one Church or body, and their agreement in that glorious mystery which was now so fully opened relative to the salvation of both. But instead of κοινωνια, fellowship, οικονομια, dispensation or economy, is the reading of ABCDEFG, and more than fifty others; both the Syriac, Coptic, Ethiopic, Armenian, Slavonian, Vulgate and Itala, with the chief of the Greek fathers. Some of the best printed editions of the Greek text have the same reading, and that in our common text has very little authority to support it. Dispensation or economy is far more congenial to the scope of the apostle’ s declaration in this place; he wished to show them the economy of that mystery of bringing Jews and Gentiles to salvation by faith in Christ Jesus, which God from the beginning of the world had kept hidden in his own infinite mind, and did not think proper to reveal even when he projected the creation of the world, which had respect to the economy of human redemption. And although the world was made by Jesus Christ, the great Redeemer, yet at that period this revelation of the power of God, the design of saving men, whose fall infinite wisdom had foreseen, was not then revealed. This reading Griesbach has received into the text

Clarke: Eph 3:9

Who created all things by Jesus Christ - Some very judicious critics are of opinion that this does not refer to the material creation; and that we should understand the whole as referring to the formation of all God’ s dispensations of grace, mercy, and truth, which have been planned, managed, and executed by Christ, from the foundation of the world to the present time. But the words δια Ιησου Χριστου, by Jesus Christ, are wanting in ABCD*FG, and several others; also in the Syriac, Arabic of Erpen, Coptic, Ethiopic, Vulgate, and Itala; as also in several of the fathers. Griesbach has thrown the words out of the text; and Professor White says, " certissime delenda ,"they are indisputably spurious. The text, therefore, should be read: which from the beginning of the world had been hidden in God who created all things. No inferiority of Christ can be argued from a clause of whose spuriousness there is the strongest evidence.

Clarke: Eph 3:10

That now unto the principalities and powers in heavenly places - Who are these principalities and powers? Some think evil angels are intended, because they are thus denominated, Eph 6:12. Others think good angels are meant; for as these heavenly beings are curious to investigate the wondrous economy of the Gospel, though they are not its immediate objects, see 1Pe 1:12, it is quite consistent with the goodness of God to give them that satisfaction which they require. And in this discovery of the Gospel plan of salvation, which reconciles things in heaven and things on earth - both men and angels, these pure spirits are greatly interested, and their praises to the Divine Being rendered much more abundant. Others imagine the Jewish rulers and rabbins are intended, particularly those of them who were converted to Christianity, and who had now learned from the preaching of the Gospel what, as Jews, they could never have known. I have had several opportunities of showing that this sort of phraseology is frequent among the Jews, and indeed not seldom used in the New Testament. Dr. Macknight, whose mode of arguing against this opinion is not well chosen, supposes that "the different orders of angels in heaven are intended, whose knowledge of God’ s dispensations must be as gradual as the dispensations themselves; consequently their knowledge of the manifold wisdom of God must have been greatly increased by the constitution of the Christian Church."Of this there can be no doubt, whether the terms in the text refer to them or not

Clarke: Eph 3:10

By the Church - That is, by the Christians and by the wonderful things done in the Church; and by the apostles, who were its pastors

Clarke: Eph 3:10

The manifold wisdom of God - Ἡ πολυποικιλος σοφια· That multifarious and greatly diversified wisdom of God; laying great and infinite plans, and accomplishing them by endless means, through the whole lapse of ages; making every occurrence subservient to the purposes of his infinite mercy and goodness. God’ s gracious design to save a lost world by Jesus Christ, could not be defeated by any cunning skill or malice of man or devils: whatever hinderances are thrown in the way, his wisdom and power can remove; and his infinite wisdom can never want ways or means to effect its gracious designs.

Clarke: Eph 3:11

According to the eternal purpose - Κατα προθεσιν των αιωνων· According to the purpose concerning the periods. This seems to refer to the complete round of the Jewish system, and to that of the Gospel. I have often observed, that though the proper grammatical meaning of the word is ever-during or endless duration, yet it is often applied to those systems, periods, governments, etc., which have a complete duration, taking in the whole of them, from their commencement to their termination, leaving nothing of their duration unembraced. So, here, God purposed that the Jewish dispensation should commence at such a time, and terminate at such a time; that the Gospel dispensation should commence when the Jewish ended, and terminate only with life itself; and that the results of both should be endless. This is probably what is meant by the above phrase

Clarke: Eph 3:11

Which he purposed in Christ Jesus - Ἡν εποιησεν· Which he made or constituted in or for Christ Jesus. The manifestation of Christ, and the glory which should follow, were the grand objects which God kept in view in all his dispensations.

Clarke: Eph 3:12

In whom we have boldness - By whom we, Gentiles, have την παρῥησιαν, this liberty of speech; so that we may say any thing by prayer and supplication, and την προσαγωγην, this introduction, into the Divine presence by faith in Christ. It is only in his name we can pray to God, and it is only by him that we can come to God; none can give us an introduction but Christ Jesus, and it is only for his sake that God will either hear or save us. It is on the ground of such scriptures as these that we conclude all our prayers in the name, and for the sake, of Jesus Christ our Lord.

Clarke: Eph 3:13

I desire that ye faint not - In those primitive times, when there was much persecution, people were in continual danger of falling away from the faith who were not well grounded in it. This the apostle deprecates, and advances a strong reason why they should be firm: "I suffer my present imprisonment on account of demonstrating your privileges, of which the Jews are envious: I bear my afflictions patiently, knowing that what I have advanced is of God, and thus I give ample proof of the sincerity of my own conviction. The sufferings, therefore, of your apostles are honorable to you and to your cause; and far from being any cause why you should faint, or draw back like cowards, in the day of distress, they should be an additional argument to induce you to persevere."

Clarke: Eph 3:14

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, 2Ch 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; 2Ch 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.

Calvin: Eph 3:1

1.For this cause Paul’s imprisonment, which ought to have been held as a confirmation of his apostleship, was undoubtedly presented by his adversaries in an opposite light. He therefore points out to the Ephesians that his chains served to prove and to declare his calling; and that the only reason why he had been imprisoned was, that he had preached the gospel to the Gentiles. His unshaken firmness was no small additional proof that he had discharged his office in a proper manner.

The prisoner of Jesus Christ ¹³¹ To strengthen his authority still more, he speaks in lofty terms of his prison. In the presence of the world and of wicked men, this might have appeared to be foolish boasting; but, in addressing godly persons, it was a dignified and faithful manner. The glory of Christ not only overcomes the ignominy of the chains, but converts what was in itself a reproach into the highest honor. If he had merely said, “I am a prisoner,” this would not have conveyed the idea of his being an ambassador. Imprisonment alone has no claim to this honor, being usually the mark of wickedness and crime. But the crowns and sceptres of kings, to say nothing of the imposing splendor of an ambassador, are less honorable than the chains of a prisoner of Jesus Christ. Men might think otherwise, but it is our duty to judge of the reasons. So highly ought the name of Christ to be revered by us, that what men consider to be the greatest reproach, ought to be viewed by us as the greatest honour.

For you Gentiles Another circumstance greatly fitted to interest the Ephesians was, that the persecutions of Paul were endured for the Gentiles, — that his troubles and dangers were on their account.

Calvin: Eph 3:2

2.If ye have heard There is reason to believe, that, while Paul was at Ephesus, he had said nothing on these subjects, no necessity for doing so having arisen; for no controversy had taken place among them about the calling of the Gentiles. If he had made any mention of them in his discourses, he would have reminded the Ephesians of his former statements, instead of referring generally, as he now does, to common report and to his own Epistle. He did not, of his own accord, raise unnecessary disputes. It was only when the wickedness of his adversaries made it necessary, that he reluctantly undertook the defense of his ministry. Dispensation (οικονομια) means here a divine order or command, or, as it is generally expressed, a commission

Calvin: Eph 3:3

3.That by revelation Some might imagine, that, in attempting to discharge the office of an apostle, he had acted rashly, and was now paying the penalty of his rashness. It was this that made him so earnest in pleading the Divine authority for all his transactions. The present instance, on account of its novelty, had few supporters; and therefore he calls it a mystery. By this name he endeavors to remove the prejudice which the general displeasure at the event was fitted to excite. His own personal interest in the matter was less regarded than that of the Ephesians, who were deeply concerned in the information, that, through the settled purpose of God, they had been called by Paul’s ministry. Lest what is little known should forthwith become the object of suspicion, the word mystery places it in opposition to the perverse judgments and opinions which were then prevalent in the world.

By revelation he made known to me the mystery Paul draws the line of distinction between himself and those fanatics, who ascribe to God and to the Holy Spirit their own idle dreams. The false apostles boast of revelations, but it is a false boast. Paul was persuaded that his revelation was true, could prove it to others, and speaks of it as a fact of which no doubt could be entertained.

As I wrote a little before This refers either to a rapid glance at the same subject in the second chapter, or — which appears to be the general opinion — to another Epistle. If the former exposition be adopted, it will be proper to translate, as I wrote before in few words; for the subject had received nothing more than a passing notice; but the latter being, as I have said, the prevailing opinion, I prefer translating, as I wrote a little before. The phrase, (ἐν ὀλίγῳ,) which Erasmus has translated in a few words, appears rather to refer to time. On this supposition there would be an implied comparison between the present and the former writings. But nothing would be more unlike the fact, than to contrast them on the score of brevity; for a more concise mode of expression than this passing glance can hardly be imagined. The phrase, a little before, seems purposely to be used as an appeal to their remembrance of a recent occurrence, though I do not insist on this point. There is more difficulty in the next verse.

Calvin: Eph 3:4

4.By attending to which, ye may understand,πρὸς ὃ δύνασθε ἀναγινώσκοντες νοὢσαι. Erasmus renders it, “from which things, when ye read, ye may understand.” But to translateἀναγινώσκειν τι as signifying to read is, I think, at variance with Greek syntax. I leave it as a subject of consideration, whether it does not rather signify to attend. The participle would then be connected with the prepositionπρὸς, in the commencement of the verse, and the clause would run thus, to which when ye attend, ye may understand If, however, by viewing the verbἀναγινώσκοντες, as disjoined from the preposition, you make it signify reading, the meaning will still be, “by reading you may understand according to what I have written;” taking the phraseπρὸς ὃ, to which, as equivalent toκαθ ᾿ ὃ, according to which; but I suggest this merely as a doubtful conjecture.

If we adopt the view which is almost universally approved, that the apostle had formerly written to the Ephesians, this is not the only Epistle which we have lost. And yet there is no room for the sneers of the ungodly, as if the Scriptures had been mutilated, or in any part had become imperfect. If we duly consider Paul’s earnestness, — his watchfulness and care, — his zeal and fervor, — his kindness and readiness in assisting brethren, — we shall be led to regard it as highly probable that he would write many epistles, both of a public and private nature, to various places. Those which the Lord judged to be necessary for his church have been selected by his providence for everlasting remembrance. Let us rest assured, that what is left is enough for us, and that the smallness of the remaining number is not the result of accident; but that the body of Scripture, which is in our possession, has been adjusted by the wonderful counsel of God.

My knowledge The frequent mention of this point shews the necessity that the calling of ministers should be firmly believed both by themselves and by their people. But Paul looks more to others than to himself. He had everywhere indeed given great offense by preaching the gospel indiscriminately to Jews and Gentiles, but his solicitude was not chiefly on his own account. There were not a few who, overwhelmed by the slanders of wicked men, began to doubt of his apostleship, and whose faith was consequently shaken. It was this that induced him so frequently to remind the Ephesians that he knew the will and command of God who called him to the office. — In the mystery of Christ,

Calvin: Eph 3:5

5.Which in other ages was not made known He had simply called it a mystery, but now calls it a mystery of Christ, because it was necessary that it should remain hidden, until it was revealed by his coming; just as the appellation of “prophecies of Christ” may be given to those which relate to his kingdom. We must first explain the word mystery, and then inquire why it is said to have remained unknown in all ages. The mystery was,

“that the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the gospel.”
(Eph 3:6.)

When this name is given to the gospel, it has other meanings, which do not apply to the present passage. The calling of the Gentiles, then, was a “mystery of Christ;” that is, it was to be fulfilled under the reign of Christ.

But why does he affirm that it was not known, when it had been the subject of so many predictions? The prophets everywhere declare, that people shall come from every nation in the world, to worship God; that an altar shall be erected both in Assyria and in Egypt, and that all alike shall speak the language of Canaan. (Isa 19:18.) It is intimated by these words, that the worship of the true God, and the same profession of faith, will be everywhere diffused. Of the Messiah it is predicted, that he shall have dominion from east to west, and that all nations shall serve him. (Psa 72:8.) We see also, that many passages to this purpose are quoted by the apostles, not only from the later prophets, but from Moses. How could that be hidden which had been proclaimed by so many heralds? Why are all without exception pronounced to have been in ignorance? Shall we say, that the prophets spake what they did not understand, and uttered sounds without meaning?

I answer, the words of Paul must not be understood to mean that there had been no knowledge at all on these subjects. There had always been some of the Jewish nation who acknowledged that, at the advent of the Messiah, the grace of God would be proclaimed throughout the whole world, and who looked forward to the renovation of the human race. The prophets themselves, though they spoke with the certainty of revelation, left the time and manner undetermined. They knew that some communication of the grace of God would be made to the Gentiles, but at what time, in what manner, and by what means it should be accomplished, they had no information whatever. This ignorance was exemplified in a remarkable way by the apostles. They had not only been instructed by the predictions of the prophets, but had heard the distinct statement of their Master, (Joh 10:16,)

“Other sheep I have which are not of this fold: them also I must bring, and they shall hear my voice: and there shall be one fold and one shepherd;”

and yet the novelty of the subject prevented them from understanding it fully. Nay, after they had received the injunction,

“Go ye into all the world, and preach the gospel to every creature,” (Mar 16:15,)

and,

“Ye shall be witnesses to me both in Jerusalem, and in all Judea, and in Samaria, and to the uttermost part of the earth,” (Act 1:8,)

they dreaded and recoiled from the calling of the Gentiles as a proposal absolutely monstrous, because the manner of its accomplishment was still unknown. Before the actual event arrived, they had dark and confused apprehensions of our Savior’s words; for ceremonies were

“a vail over their face, that they could not steadfastly look to the end of that which is abolished.” (2Co 3:13.)

With unquestionable propriety, therefore, does Paul call this a mystery, and say, that it had been hidden; for the repeal of the ceremonial law, which admitted them within the vail, was not understood.

As it is now revealed To lay claim to information which none of the patriarchs, prophets, or holy kings, had possessed, might wear the aspect of arrogance. To guard against this imputation, Paul reminds them, first, that in this respect he was not alone, but shared the revelation with the most eminent teachers of the church; and, secondly, that it was the gift of the Holy Spirit, who has a right to bestow it on whom he pleases; for there is no other limit of our knowledge but that which he assigns to us.

These few words, as it is now revealed, throw additional light on the admission of the Gentiles to be the people of God. It is on the condition that they shall be placed on a level with the Jews, and form one body. That the novelty might give no offense, he states that this must be accomplished by the gospel. (Eph 3:6.) Now, the gospel was itself a novelty; for it had never till now been heard of, and yet was acknowledged by all the godly to have come from heaven. Where, then, was the wonder, if, in renewing the world, God should follow an unwonted method?

Calvin: Eph 3:7

7.Of which I was made a minister Having declared the gospel to be the instrument employed in communicating grace to the Gentiles, he now adds, that he was made a minister of the Gospel; and thus applies to himself the general statements which had been made. But, to avoid claiming for himself more than is proper, he affirms that it is the gift of the grace of God, and that this gift was an exhibition of divine power. As if he had said, “Inquire not what I have deserved; for in the free exercise of kindness, the Lord made me an apostle of the Gentiles, not for any excellence of mine, but by his own grace. Inquire not what I formerly was; for it is the Lord’s prerogative to ‘exalt them of low degree.’” (Luk 1:52.) To produce something great out of nothing, shews the effectual working of his power.

Calvin: Eph 3:8

8.To me, who am the least He labors to exhibit himself, and everything that belongs to him, in as humiliating a light as possible, in order that the grace of God may be the more highly exalted. But this acknowledgment had the additional effect of anticipating the objections which his adversaries might bring against him. “Who is this man that God should have raised him above all his brethren? What superior excellence did he possess that he should be chosen in preference to all the others?” All such comparisons of personal worth are set aside by the confession, that he was the least of all the saints.

This is no hypocritical declaration. Most men are ready enough to make professions of feigned humility, while their minds are swelled with pride, and in words to acknowledge themselves inferior to every one else, while they wish to be regarded with the highest esteem, and think themselves entitled to the highest honor. Paul is perfectly sincere in admitting his unworthiness; nay, at other times he speaks of himself in far more degrading language.

“For I am the least of the apostles, and am not worthy to be called an apostle, because I persecuted the church of God.”
(1Co 15:9.)

“Christ Jesus came into the world to save sinners, of whom I am chief ”
(1Ti 1:15.)

But let us observe, that, when he speaks of himself as the meanest of all, he confines his attention to what he was in himself, apart from the grace of God. As if he had said, that his own worthlessness did not prevent him from being appointed, while others were passed by, to be the apostle of the Gentiles. The grace of God given to me is the expression used by him, to intimate that it was a peculiar gift, as compared with what had been bestowed on others. Not that he alone had been elected to discharge that office, but that he held the highest rank among “the teachers of the Gentiles,” — a title which he employs on another occasion as peculiar to himself.

“I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not,) a teacher of the Gentiles in faith and truth.”
(1Ti 2:7.)

By the unsearchable riches of Christ are meant the astonishing and boundless treasures of grace, which God had suddenly and unexpectedly bestowed on the Gentiles. The Ephesians are thus reminded how eagerly the gospel ought to be embraced, and how highly it ought to be esteemed. This subject has been treated in the Exposition of the Epistle to the Galatians, (Gal 1:15.) And certainly, while Paul held the office of apostleship in common with others, it was an honor peculiar to himself to be appointed apostle of the Gentiles.

Calvin: Eph 3:9

9.What is the fellowship of the mystery The publication of the gospel is called a fellowship, because it is the will of God that his purpose, which had formerly been hidden, shall now be shared by men. There is an appropriate metaphor in the wordsφωτίσαι πάντας, to enlighten all men, — conveying the thought, that, in his apostleship, the grace of God shines with the brightness of noon-day.

Which hath been hid in God This is intended, as before, to obviate the prejudice of novelty, — to oppose the rashness of men, who think it improper that they should remain in ignorance of anything whatever. Who will question the right which God has to keep his own purposes concealed, until he shall be pleased to communicate them to men? What presumption, — yea, what madness is it, not to admit that God is wiser than we! Let us remember, therefore, that our rashness ought to receive a check, whenever the boundless height of the Divine foreknowledge is presented to our view. This, too, is the reason why he calls them the unsearchable riches of Christ; intimating that this subject, though it exceeds our capacity, ought to be contemplated with reverence and admiration.

Who created all things by Jesus Christ This cannot so properly be understood of the first creation as of the spiritual renewal. It is, no doubt, true, and is frequently declared in Scripture, that by the Word of God all things were created; but the connection of the passage lays us under the necessity of understanding by it that renewal which is comprehended in the blessing of redemption. But it may, perhaps, be thought that the apostle is illustrating this renewal, by an argument drawn from the creation. “By Christ, as God, the Father created (Joh 1:3) all things; and why, then, should we wonder, if by Christ, as Mediator, all the Gentiles are now brought back to one body?” I have no objection to this view. A similar argument is used by him in another Epistle.

“For God, who commanded the light to shine out of darkness, is the same who hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.”
(2Co 4:6.)

From the creation of the world he concludes, that it is the work of God to enlighten the darkness; but what was visible in the former case is ascribed to the Spirit, when he comes to speak of the kingdom of Christ.

Calvin: Eph 3:10

10.That now to the principalities and powers Some are of opinion that these words cannot apply to angels, because such ignorance, as is here supposed, could not be found in those who are permitted to behold the brightness of God’s countenance. They choose rather to refer them to devils, but without due reflection; for what could have been regarded as extraordinary in the assertion, that, by the preaching of the gospel and the calling of the Gentiles, information was, for the first time, conveyed to devils? There can be no doubt that the apostle labors to place in the strongest light the mercy of God toward the Gentiles, and the high value of the gospel. For this purpose he declares, that the preaching of the gospel exhibits the manifold grace of God, with which, till now, the heavenly angels themselves were unacquainted. The wisdom of God, therefore, which was manifested by uniting Jews and Gentiles in the fellowship of the gospel, ought to be regarded by men with the highest admiration.

He calls itπολυποίκιλον σοφίαν, manifold wisdom, because men are accustomed to try it by a false standard, confining their view to a particular department, and thus forming a most inadequate conception of the whole. The Jews thought, for example, that the dispensation under the law, with which they were acquainted and familiar, was the only form in which the wisdom of God could be seen. But, by making the gospel to be proclaimed to all men without exception, God has brought forth to view another instance and proof of his wisdom. Not that it was new wisdom, but that it was so large and manifold, ¹³² as to transcend our limited capacity. Let us rest assured that the knowledge, whatever it may be, which we have acquired, is, after all, but a slender proportion. And if the calling of the Gentiles draws the attention, and excites the reverence, of angels in heaven, how shameful that it should be slighted or disdained by men upon earth!

The inference which some draw from this passage, that angels are present in our assemblies, and make progress along with ourselves in knowledge, is a groundless speculation. We must always keep in view the purposes for which God appointed the ministry of his word. If angels, who are permitted to see the face of God, do not walk in faith, neither do they need the outward administration of the word. The preaching of the gospel, therefore, is of no service but to human beings, among whom alone the practice exists. Paul’s meaning is this: “The church, composed both of Jews and Gentiles, is a mirror, in which angels behold the astonishing wisdom of God displayed in a manner unknown to them before. They see a work which is new to them, and the reason of which was hid in God. In this manner, and not by learning anything from the lips of men, do they make progress.”

Calvin: Eph 3:11

11.According to the eternal purpose How carefully does he guard against the objection, that the purpose of God has been changed! A third time, he repeats that the decree was eternal and unchangeable, but must be carried into effect by Christ Jesus our Lord, because in him it was made. Thus he declares, that the proper time for publishing this decree belongs to the kingdom of Christ. Literally the words run, “according to the eternal purpose (ἣν ἐποίησοεν) which he made. ” But I consider the meaning to be, which he purposed; because the present discussion does not relate solely to the execution of the decree, but to the appointment itself, which, though it took place before all ages, was known to God only — till the manifestation of Christ.

Calvin: Eph 3:12

12.Through whom we have boldness The honor of reconciling the Father to the whole world must be given to Christ. From the effects of this grace its excellence is demonstrated; for faith, which is possessed by Gentiles in common with Jews, admits them into the presence of God. When the words, through Christ and by the faith of him, are used by Paul, in connection with the name of God, there is always an implied contrast, which shuts up every other approach, — which excludes every other method of obtaining Divine fellowship. Most important and valuable instruction is here conveyed. The true nature and power of faith, and the confidence which is necessary for calling upon God, are beautifully expressed. That the consequences of faith, and the duties which it performs, should be the subject of much controversy between us and the Papists, is not surprising. They do not properly understand the meaning of the word Faith, which they might learn from this passage, if they were not blinded by prejudice.

First, Paul denominates it the faith of Christ; by which he intimates, that everything which faith ought to contemplate is exhibited to us in Christ. Hence it follows, that an empty and confused knowledge of Christ must not be mistaken for Faith, but that knowledge which is directed to Christ, in order to seek God in Christ; and this can only be done when the power and offices of Christ are understood. Faith produces confidence, which again, in its turn, produces boldness. There are three stages in our progress. First, we believe the promises of God; next, by relying on them, we obtain that confidence, which is accompanied by holiness and peace of mind; and, last of all, comes boldness, which enables us to banish fear, and to come with firmness and steadiness into the presence of God.

To separate faith from confidence would be an attempt to take away heat and light from the sun. I acknowledge, indeed, that, in proportion to the measure of faith, confidence is small in some and greater in others; but faith will never be found unaccompanied by these effects or fruits. A trembling, hesitating, doubting conscience, will always be a sure evidence of unbelief; but a firm, steady faith, will prove to be invincible against the gates of hell. To trust in Christ as Mediator, and to entertain a firm conviction of our heavenly Father’s love, — to venture boldly to promise to ourselves eternal life, and not to tremble at death or hell, — is, to use a common phrase, a holy presumption.

Observe the expression, access with confidence. Wicked men seek rest in forgetfulness of God, and are never at ease but when they remove to the greatest possible distance from God. His own children differ from them in this respect, that they “have peace with God,” (Rom 5:1,) and approach to him with cheerfulness and delight. We infer, likewise, from this passage, that, in order to call on God in a proper manner, confidence is necessary, and thus becomes the key that opens to us the gate of heaven. Those who doubt and hesitate will never be heard.

“Let him ask in faith,” says James, “nothing wavering: for he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive anything of the Lord.” (Jas 1:6)

The sophists of the Sorbonne, ¹³³ when they enjoin men to hesitate, know not what it is to call upon God.

Calvin: Eph 3:13

13.Wherefore I desire His reason for alluding formerly to his imprisonment is now manifest. It was to prevent them from being discouraged when they heard of his persecution. ¹³⁴ O heroic breast, which drew from a prison, and from death itself, comfort to those who were not in danger! He says that, he endured tribulations for the Ephesians, because they tended to promote the edification of all the godly. How powerfully is the faith of the people confirmed, when a pastor does not hesitate to seal his doctrine by the surrender of his life! And accordingly he adds, which is your glory. Such lustre was thrown around his instructions, that all the churches among whom he had labored, had good reason to glory, when they beheld their faith ratified by the best of all pledges.

Calvin: Eph 3:14

14.For this cause His prayers for them are mentioned, not only to testify his regard for them, but likewise to excite them to pray in the same manner; for the seed of the word is scattered in vain, unless the Lord render it fruitful by his blessing. Let pastors learn from Paul’s example, not only to admonish and exhort their people, but to entreat the Lord to bless their labors, that they may not be unfruitful. Nothing will be gained by their industry and toil, — all their study and application will be to no purpose, except so far as the Lord bestows his blessing. This ought not to be regarded by them as an encouragement to sloth. It is their duty, on the contrary, to labor earnestly in sowing and watering, provided they, at the same time, ask and expect the increase from the Lord.

We are thus enabled to refute the slanders of the Pelagians and Papists, who argue, that, if the grace of the Holy Spirit performs the whole work of enlightening our minds, and forming our hearts to obedience, all instruction will be superfluous. The only effect of the enlightening and renewing influences of the Holy Spirit is, to give to instruction its proper weight and efficacy, that we may not be blind to the light of heaven, or deaf to the strains of truth. While the Lord alone acts upon us, he acts by his own instruments. It is therefore the duty of pastors diligently to teach, — of the people, earnestly to receive instruction, — and of both, not to weary themselves in unprofitable exertions, but to look up for Divine aid.

I bow my knees The bodily attitude is here put for the religious exercise itself. Not that prayer, in all cases, requires the bending of the knees, but because this expression of reverence is commonly employed, especially where it is not an incidental petition, but a continued prayer.

Defender: Eph 3:1

Paul evidently wrote this epistle while he was imprisoned in Rome "for the hope of Israel" (Act 28:20); he had been a prisoner ever since he was taken captive in Jerusalem at the command of the Jewish leaders (Act 21:33). For at least two years, however, he was given a certain amount of freedom (Act 28:30), and it was probably during this time that he wrote this letter to the Ephesians."

Defender: Eph 3:2

Dispensationalism has had both its advocates and opponents among Bible-believing Christians. The Greek word (oikonomia) translated "dispensation" actually means "stewardship" or "economy." The number and nature of the various "dispensations" or "economies" through which God has dealt with mankind during the course of history has been the subject of considerable discussion and variation among commentators. There are two "dispensations," or divinely given religious systems, specifically mentioned in Scripture. The "dispensation of the grace of God" (Eph 3:2) seems clearly to refer to the order of this Christian age, especially revealed through Paul and characterized particularly by the preaching of the gospel of God's saving grace as manifested in the person and work of Jesus Christ (1Co 9:17; Col 1:25). The "dispensation of the fulness of times" (Eph 1:10) refers to the eternal age to come when Christ has been universally accepted as Creator, Redeemer and Lord of the whole universe (Col 1:20; Phi 2:9-11). Other possible dispensations include the Edenic, antediluvian, postdiluvian, Mosaic, tribulational, and millennial dispensations."

Defender: Eph 3:3

Paul frequently asserted that his preaching and writing concerning the person and work of Christ, while often quoting Old Testament Scriptures in support, nevertheless had also come to him by specific divine revelation (1Co 2:13; Gal 1:11, Gal 1:12).

Defender: Eph 3:3

Paul may have written an earlier letter to the Ephesians of which we have no record. This assertion may suggest, on the other hand, that his previous epistles to other churches were already being circulated among the different churches and recognized as inspired and authoritative messages from God."

Defender: Eph 3:4

The term "mystery" in New Testament times was familiarly associated with the "mystery religions" of the Graeco-Roman world. The initiates in these cults were given access to the pantheistic and occultistic secrets of the spirit world, which were hidden from ordinary adherents of those cults. These secrets were popularly practiced in the polytheistic idolatry devoted to various gods and goddesses representing the different forces and systems of nature. Christ and the apostles adapted the term to refer to God's plans which previously had been kept secret from His people in earlier dispensations, except in types and shadows, but were now being revealed in all their fullness and grandeur. In Ephesians, the term "mystery" is used several times (Eph 1:9; Eph 3:3; Eph 3:4; Eph 3:9; Eph 5:32; Eph 6:19). In this particular passage, it refers to the uniting of both Jewish and Gentile believers in one great body in Christ. This theme is especially developed in Eph 2:11-22 and Eph 3:6-11. But note also that the "fellowship" of this mystery includes all of those contemplated by God from the creation itself (Eph 3:9)."

Defender: Eph 3:5

The foundation of the great house of God was laid by the apostles and prophets by means of divinely inspired revelation culminating in the New Testament Scriptures (Eph 2:20). Once that Scriptural foundation was laid, it did not have to continue to be laid. Consequently the gifts of apostleship and prophecy were ended with the completion of the New Testament, and John, the last apostle, warns against any future claims (Rev 22:18, Rev 22:19). The superstructure of the house is now being erected, with each new believer being added to the building by the Holy Spirit when he or she receives Christ by faith (Eph 2:19-22; 1Pe 2:2-5)."

Defender: Eph 3:6

Thus Gentile believers of the New Testament can now share in all the gracious promises of God in the Old Testament, except those directly concerned with the specific future of Israel as a nation (Gal 3:14). It is therefore perfectly proper for Christians to claim and apply the wonderful blessings promised in the Psalms and Proverbs, and other such passages, for themselves."

Defender: Eph 3:7

"Gift" is essentially the same Greek word as "grace" and as "given" in Eph 3:7 and Eph 3:8. Paul stresses not only the free grace of God in salvation but in granting particular gifts of the Spirit and particular calls to service to individuals of His choosing. The word "minister" in this verse (Greek diakonos, from which we get "deacon") refers to service, not office."

Defender: Eph 3:9

Genuine spiritual fellowship thus should be enjoyed by all to whom has now been revealed the great truth of creation - that God has always had a wonderful creative purpose for all His people, whether Jew or Gentile.

Defender: Eph 3:9

Here, as in many other passages (Joh 1:1-3; Col 1:16, Col 1:17; Heb 1:2), it is revealed that God the Creator is identical with Jesus Christ, who is God incarnate (Joh 1:14). Note that all things were both created by Jesus Christ and made by Jesus Christ (Joh 1:3) - that is, called into being out of nothing and then organized into complex, complete forms of being, each perfect for its particular purpose."

Defender: Eph 3:10

This verse yields an amazing brief insight into God's purposes with respect to His angelic creation, both the holy angels and the fallen angels who have followed Satan in his age-long rebellion against God. They are intently observing and learning about God, His nature and His purposes, through His work of creating and redeeming men and women, whom He had created in His image (Job 1:3-2:10; 1Pe 1:12; Heb 12:1). Thus the church - the vast body of redeemed individuals, past and present - is serving as an instructor of angels, including the very angels who are currently assigned as our individual guardians and ministers. It is wonderful to contemplate being able to meet these angelic friends, person to person, in the age to come when Christ returns with all His holy angels (2Th 1:7). We shall actually even judge the angels (1Co 6:3)."

Defender: Eph 3:12

Through the sacrifice of Christ and through receiving His gift of righteousness, we have access to God in both daily prayer and eternal salvation (Eph 2:18; Rom 5:2; Heb 4:16)."

TSK: Eph 3:1

I : 2Co 10:1; Gal 5:2

the : Eph 4:1, Eph 6:20; Luk 21:12; Act 21:33, Act 26:29, Act 28:17-20; 2Co 11:23; Phi 1:7; Phi 1:13-16; Col 1:24, Col 4:3, Col 4:18; 2Ti 1:8, 2Ti 1:16, 2Ti 2:9; Phm 1:1, Phm 1:9; Rev 2:10

for : Gal 5:11; Col 1:24; 1Th 2:15, 1Th 2:16; 2Ti 2:10

TSK: Eph 3:2

ye : Eph 4:21; Gal 1:13; Col 1:4, Col 1:6; 2Ti 1:11

the dispensation : Eph 3:8, Eph 4:7; Act 9:15, Act 13:2, Act 13:46, Act 22:21, Act 26:17, Act 26:18; Rom 1:5, Rom 11:13, Rom 12:3; Rom 15:15, Rom 15:16; 1Co 4:1, 1Co 9:17-22; Gal 1:15, Gal 1:16, Gal 2:8, Gal 2:9; Col 1:25-27; 1Ti 1:11, 1Ti 2:7; 2Ti 1:11

TSK: Eph 3:3

by : Eph 1:17; Act 22:17, Act 22:21, Act 23:9, Act 26:15-19; 1Co 2:9, 1Co 2:10; Gal 1:12, Gal 1:16-19

the mystery : Eph 3:9; Rom 11:25, Rom 16:25; Col 1:26, Col 1:27

as I : Eph 1:9-11, Eph 2:11-22

afore : or, a little before

TSK: Eph 3:4

ye may : Mat 13:11; 1Co 2:6, 1Co 2:7, 1Co 13:2; 2Co 11:6

the mystery : Eph 1:9, Eph 5:32, Eph 6:19; Luk 2:10,Luk 2:11, Luk 8:10; 1Co 4:1; Col 2:2, Col 4:3; 1Ti 3:9, 1Ti 3:16

TSK: Eph 3:5

in other : Eph 3:9; Mat 13:17; Luk 10:24; Act 10:28; Rom 16:25; 2Ti 1:10,2Ti 1:11; Tit 1:1-3; Heb 11:39, Heb 11:40; 1Pe 1:10-12

as it : Eph 2:20, Eph 4:11, Eph 4:12; Mat 23:34; Luk 11:49; 1Co 12:28, 1Co 12:29; 2Pe 3:2; Jud 1:17

by : Luk 2:26, Luk 2:27; Joh 14:26, Joh 16:13; Act 10:19, Act 10:20,Act 10:28; 1Co 12:8-10

TSK: Eph 3:6

the Gentiles : Eph 2:13-22; Rom 8:15-17; Gal 3:26-29, Gal 4:5-7

the same : Eph 4:15, Eph 4:16, Eph 5:30; Rom 12:4, Rom 12:5; 1Co 12:12, 1Co 12:27; Col 2:19

partakers : Gal 3:14; 1Jo 1:3, 1Jo 2:25

TSK: Eph 3:7

I : Eph 3:2; Rom 15:16; 2Co 3:6, 2Co 4:1; Col 1:23-25

according : Eph 3:8; Rom 1:5; 1Co 15:10; 1Ti 1:14, 1Ti 1:15

by : Eph 3:20, Eph 1:19, Eph 4:16; Isa 43:13; Rom 15:18, Rom 15:19; 2Co 10:4, 2Co 10:5; Gal 2:8; Col 1:29; 1Th 2:13; Heb 13:21

TSK: Eph 3:8

who am : Pro 30:2, Pro 30:3; Rom 12:10; 1Co 15:9; Phi 2:3; 1Ti 1:13, 1Ti 1:15; 1Pe 5:5, 1Pe 5:6

is this : 1Ch 17:16, 1Ch 29:14, 1Ch 29:15; Act 5:41; Rom 15:15-17

I : Eph 3:2; Gal 1:16, Gal 2:8; 1Ti 2:7; 2Ti 1:11

unsearchable : Eph 3:16, Eph 3:19, Eph 1:7, Eph 1:8, Eph 2:7; Psa 31:19; Joh 1:16; Rom 11:33; 1Co 1:30, 1Co 2:9; Phi 4:19; Col 1:27, Col 2:1-3; Rev 3:18

TSK: Eph 3:9

to : Mat 10:27, Mat 28:19; Mar 16:15, Mar 16:16; Luk 24:47; Rom 16:26; Col 1:23; 2Ti 4:17; Rev 14:6

fellowship : Eph 3:3-5, Eph 1:9, Eph 1:10; 1Ti 3:16

beginning : Eph 1:4; Mat 13:35, Mat 25:34; Act 15:18; Rom 16:25; 1Co 2:7; 2Th 2:13; 2Ti 1:9; Tit 1:2; 1Pe 1:20; Rev 13:8, Rev 17:8

hid : Col 1:26, Col 3:3

created : Psa 33:6; Isa 44:24; Joh 1:1-3, Joh 5:17, Joh 5:19, Joh 10:30; Col 1:16, Col 1:17; Heb 1:2, Heb 1:3, Heb 3:3, Heb 3:4

TSK: Eph 3:10

intent : Exo 25:17-22; Psa 103:20, Psa 148:1, Psa 148:2; Isa 6:2-4; Eze 3:12; 1Pe 1:12; Rev 5:9-14

principalities : Eph 1:21; Rom 8:38; Col 1:16; 1Pe 3:22

in : Eph 1:3

manifold : Eph 1:8; Psa 104:24; Mat 11:25-27; Rom 11:33; 1Co 1:24, 1Co 2:7; 1Ti 3:16; Rev 5:12

TSK: Eph 3:11

Eph 1:4, Eph 1:9, Eph 1:11; Isa 14:24-27, Isa 46:10,Isa 46:11; Jer 51:29; Rom 8:28-30, Rom 9:11; 2Ti 1:9

TSK: Eph 3:12

Eph 2:18; Joh 14:6; Rom 5:2; Heb 4:14-16, Heb 10:19-22

TSK: Eph 3:13

ye : Deu 20:3; Isa 40:30,Isa 40:31; Zep 3:16; Act 14:22; Gal 6:9; 2Th 3:13; Heb 12:3-5

at : Eph 3:1; 2Co 1:6; Phi 1:12-14; Col 1:24; 1Th 3:2-4

TSK: Eph 3:14

I : Eph 1:16-19; 1Ki 8:54, 1Ki 19:18; 2Ch 6:13; Ezr 9:5; Psa 95:6; Isa 45:23; Dan 6:10; Luk 22:41; Act 7:60, Act 9:40, Act 20:36, Act 21:5

the Father : Eph 1:3

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Eph 3:1

For this cause - On account of preaching this doctrine; that is, the doctrine that the gospel was to be proclaimed to the Gentiles.

I Paul, the prisoner of Jesus Christ - A prisoner in the service of the Lord Jesus; or made a prisoner in his cause. Not a prisoner for crime or debt, or as a captive in war, but a captive in the service of the Redeemer. This proves that at the time of writing this, Paul was in bonds, and there can he no question that he was in Rome. This would be more correctly rendered, "For this cause I, Paul, am the prisoner,"etc. So Tyndale renders it, "For this cause I, Paul, the servant of Jesus, am in bonds."So also Locke, Rosenmuller, Doddridge, Whitby, Koppe, and others understand it. By this construction the abruptness now manifest in our common version is avoided.

For you Gentiles - Made a prisoner at Rome on your behalf, because I maintained that the gospel was to be preached to the Gentiles; see Act 22:21-23. He was taken first to Cesarea, and then to Rome. The cause of his imprisonment and of all his difficulties was, that he maintained that the gospel was to be preached to the Gentiles; that when the Jews rejected it God rejected them; and that he was specially called to carry the message of salvation to the pagan world.

Barnes: Eph 3:2

If ye have heard - Εἴ-γε Ei -ge "If at least, if indeed, if so be, spoken of what is taken for granted.""Robinson;"compare 2Co 5:3; Gal 3:4; Eph 4:21; Col 1:23, for the use of the particle. The particle here is not designed to express a doubt whether they had heard of it or not, for he takes it for granted that they had. Doddridge renders it, "since I well know you have heard,"etc. He had informed them of his being called to be the minister to the Gentiles Eph 3:3, but still there was a possibility that they had not received the letter containing the information, and he goes, therefore, into another statement on the subject, that they might fully comprehend it. Hence, this long parenthetical sentence - one of the longest that occurs in the writings of Paul, and expressed under the impulse of a mind full of the subject; so full, as we would say, that he did not know what to say first.

Hence, it is exceedingly difficult to understand the exact state of mind in which he was. It seems to me that the whole of this long statement grew out of the incidental mention Eph 3:1 of the fact that he was a prisoner for the Gentiles. Instantly he seems to have reflected that they would be grieved at the intelligence that he was suffering on their account. He goes, therefore, into this long account, to show them how it happened; that it was by the appointment of God; that it was in the evolving of a great and glorious mystery; that it was in a cause adapted to promote, in an eminent degree, the glory of God; that it was according to an eternal purpose; and he, therefore Eph 3:13, says, that he desires that they would not "faint"or be unduly distressed on account of his sufferings for them, since his sufferings were designed to promote their "glory."He was comforted in the belief that he was making known the glorious and eternal plan of God, and in the belief that it was for the welfare of mankind; and he, therefore, entreated them also not to be troubled inordinately at his sufferings.

The dispensation - Greek "economy;"rendered "stewardship,"Luk 16:2-4; and "dispensation,"Eph 1:10; Eph 3:2; Col 1:25; see the notes at Eph 1:10. It means here that this arrangement was made that he should be the apostle to the Gentiles. In the assignment of the different parts of the work of preaching the gospel, the office had been committed to him of making it known to the pagan.

Of the grace of God - In the arrangements of his grace.

Which is given me to you-ward - Toward you who are Gentiles. Not to the Ephesians particularly, but to the nations at large; see the notes at Gal 2:7.

Barnes: Eph 3:3

How that by revelation - see the notes at Gal 1:12. He refers to the revelation which was made to him when he was called to the apostolic office, that the gospel was to be preached to the Gentiles, and that he was converted for the special purpose of carrying it to them; see Act 9:15; Act 22:21.

Unto me the mystery - The hitherto concealed truth that the gospel was to be preached to the Gentiles; see the notes, Eph 1:9, on the meaning of the word "mystery."

As I wrote afore in few words - Margin, "a little before."To what this refers commentators are not agreed. Bloomfield, Doddridge, Rosenmuller, Erasmus, Grotius, Locke, and others, suppose that he refers to what he had written in the two previous chapters respecting the plan of God to call the Gentiles to his kingdom. Calvin supposes that he refers to some former epistle which he had written to them, but which is now lost. Hc remarks in regard to this, "If the solicitude of Paul be rightly considered; if his vigilance and assiduity; if his zeal and studious habits; if his kindness and promptitude in assisting his brethren, it is easy to suppose that he wrote many epistles publicly and privately to this place and to that place. But those only which the Lord saw necessary to the welfare of his church has he taken care to have preserved."In this opinion there is nothing in itself improbable (compare introduction to Isaiah, section 5 (1)), but it may be doubted whether Paul here refers to any such epistle. The addition which he makes, "whereby, when ye read,"etc., seems rather to imply that he refers to what he had just written.

Barnes: Eph 3:4

Whereby, when ye read - By the bare reading of which you may understand the view which I entertain of the plan of salvation, and the knowledge which I have of God’ s method of saving people, particularly of his intention in regard to the salvation of the Gentiles.

In the mystery of Christ - This does not refer to anything "mysterious"in the person of Christ; or the union of the divine and human nature in him; or to anything difficult of apprehension in the work of the atonement. It means the hitherto concealed doctrine that through the Messiah, the Gentiles were to be received to the same privileges as the Jews, and that the plan of salvation was to be made equally free for all. This great truth had been hitherto concealed, or but partially understood, and Paul says that he was appointed to make it known to the world. His "knowledge"on the subject, he says, could be understood by what he had said, and from that they could judge whether he was qualified to state and defend the doctrines of the gospel. Paul evidently supposed that the knowledge which he had on that subject was of eminent value; that it was possessed by few; that it was important to understand it. Hence he dwells upon it. He speaks of the glory of that truth. He traces it back to the counsels of God. He shows that it entered into his eternal plans; and he evidently felt that the truth which he had communicated in the former part of this Epistle, was among the most important that could come before the mind.

Barnes: Eph 3:5

Which in other ages - The great purposes of God in regard to the salvation of mankind were not revealed; see the notes at Rom 16:25.

And prophets - Those who exercised the office of a prophet or inspired teacher in the Christian church; see the notes at 1Co 12:1.

By the Spirit - This proves that those who exercised the office of prophet in the Christian church were inspired. They were persons endowed in this manner for the purpose of imparting to the newly formed churches the doctrines of the Christian system. There is no evidence that this was designed to be a permanent order of people in the church. They were necessary for settling the church on a permanent basis, in the absence of a full written revelation, and when the apostles were away. When the volume of revelation was finished, and the doctrines of the gospel were fully understood, the functions of the office ceased.

Barnes: Eph 3:6

That the Gentiles should be fellow-heirs - Fellow-heirs with the ancient people of God - the Jews - and entitled to the same privileges; see the Rom 8:17, note and Eph 2:13-18, note.

Barnes: Eph 3:7

Whereof I was made a minister - see the notes at Eph 3:2.

According to the gift of the grace of God - It was not by my own seeking or merit; it was a free gift.

Of the grace of God - The sentiment is, that throughout it was a mere matter of grace that he was called into the ministry, and that so important an office was entrusted to him as that of bearing the gospel to the Gentiles.

By the effectual working of his power - Not by any native inclination which I had to the gospel, and not by any power which I have put forth. It is by "the energy of his power;"compare notes, Gal 2:8. Locke understands this of the energy or power which God put forth in converting the Gentiles under his ministry. But it seems to me that it refers rather to the power which God put forth in the conversion of Paul himself, and putting him into the ministry. This is clear from the following verse. The meaning is, that such was his opposition to the gospel by nature, that nothing but the "energy of God"could overcome it, and that his conversion was to be traced to that alone.

Barnes: Eph 3:8

Unto me, who am less than the least of all saints - This is one of the class of expressions unique to Paul. The ordinary terms of language do not express the idea which he wishes to convey, and a word is therefore coined to convey an idea more emphatically; compare the notes at 2Co 4:17. The word used here - ἐλαχιστότερος elachistoteros - does not occur elsewhere in the New Testament. It is a comparative made from the superlative. Similar expressions are found, however, in later Greek writers; see Bloomfield and Rosenmuller for examples. The word means here, "who am incomparably the least of all the saints; or who am not worthy to be reckoned among the saints."It is expressive of the deep sense which he had of the sinfulness of his past life; of his guilt in persecuting the church and the Saviour; and perhaps of his sense of his low attainments in piety; see the notes at 1Co 15:9. Paul never could forget the guilt of his former life; never forget the time when he was engaged in persecuting the church of God.

The unsearchable riches of Christ - On the word "riches,"as used by Paul, see the notes at Eph 1:7. The word rendered "unsearchable," ἀνεξιχνίαστον anexichniaston , occurs but once elsewhere in the New Testament Rom 11:33, where it is rendered "past finding out;"see the notes at that verse. It means that which cannot be "traced out,"or explored; which is inscrutable, or incomprehensible. The meaning here is, that there was a "sufficiency"in Christ which could not be traced out or explored. It was wholly incomprehensible. The fullness of the riches in him could not be appreciated. There is no more emphatic expression in the New Testament than this. It shows that the heart of the apostle was full of admiration of the sufficiency and glory that was in the Saviour; that he wanted words to express it; and that he considered it the highest honor to be permitted to tell the world that there were such riches in the Redeemer.

Barnes: Eph 3:9

And to make all men see - In order that the whole human family might see the glory of God in the plan of salvation. Hitherto the revelation of his character and plans had been confined to the Jews. Now it was his design that all the race should be made acquainted with it.

What is the fellowship of the mystery - Instead of "fellowship"here - κοινωνία koinōnia - most mss. and versions read οἰκονομία oikonomia - "dispensation;"see Mill. This reading is adopted by Griesbach, Tittman, Rosenmuller, Koppe, and is regarded by most critics as being the genuine reading. The mistake might easily have been made by a transcriber. The meaning then would be, "to enlighten all in respect to rite dispensation of this mystery;"that is, to cause all to understand the manner in which this great truth of the plan of salvation is communicated to people. If the word "fellowship"is to be retained, it means that this doctrine, or secret counsel of God, was now "common"to all believers. It was not to be confined to any class or rank of people. Locke renders it,"and to make all people perceive how this mystery comes now to be communicated to the world."Dr. Whately (Errors of Romanism, chapter ii. section 1) renders it, the common participation of the mystery;"that is, of truths formerly unknown, and which could not be known by man’ s unaided powers, but which were now laid open by the gracious dispensation of Divine Providence; no longer concealed, or confined to a few, but to be partaken of by all.

The allusion, according to him, is to the mysteries of the ancient pagan religions; and he supposes that the apostle designs to contrast those "mysteries"with Christianity. In those "mysteries"there was a distinction between the initiated and uninitiated. There was a revelation to some of the worshippers, of certain holy secrets from which others were excluded. There were in some of the mysteries, as the Elensinian, "great and lesser"doctrines in which different persons were initiated. In strong contrast with these, the "great mystery"in Christianity was made known to all. It was concealed from none and there was no distinction made among those who were initiated. No truths which God had revealed were held back from any part, but there was a common participation by all. Christianity has no hidden truths for a part only of its friends; it has no "reserved"doctrines; it has no truths to be entrusted only to a sacred priesthood. Its doctrines are to be published to the wide world, and every follower of Christ is to be a partaker of all the benefits of the truths which Christ has revealed. It is difficult to determine which is the true reading, and it is not very important. The general sense is, that Paul felt himself called into the ministry in order that all people might understand now that salvation was free for all - a truth that had been concealed for ages. Bearing this great truth, he felt that he had a message of incalculable value to mankind, and he was desirous to go and proclaim it to the wide world. On the word "mystery,"see the notes on Eph 1:9.

Hath been hid in God - With God. It has been concealed in his bosom. The plan was formed, but it had not before been made known.

Who created all things - This is plain enough; but it is not quite so plain why the declaration is introduced in this place. Locke and Rosenmuller suppose that it refers to the new creation, and that the sense is, that God frames and manages this new creation wholly by Jesus Christ. But the expression contains a truth of larger import, and naturally conveys the idea that all things were made by God, and that this was only a part of his great and universal agency. The meaning is, that God formed all things, and that this purpose of extending salvation to the world was a part of his great plan, and was under his control.

By Jesus Christ - As this stands in our common Greek text, as well as in our English version, there is a striking resemblance between the passage and that in Col 1:15-16. But the phrase is missing in the Vulgate, the Syriac, the Coptic, and in several of the ancient mss. Mill remarks that it was probably inserted here by some transcriber from the parallel passage in Col 1:16; and it is rejected as an interpolation by Griesbach. It is not "very"material whether it be retained in this place or not, as the same sentiment is elsewhere abundantly taught; see Joh 1:3; Col 1:16; Heb 1:2. If it is to be retained, the sentiment is that the Son of God - the second person of the Trinity - was the great and immediate agent in the creation of the universe.

Barnes: Eph 3:10

To the intent - Greek, "that" Ἵνα Hina . The sense is, that it was with this design, or that this was the purpose for which all things were made. One grand purpose in the creation of the universe was, that the wisdom of God might be clearly shown by the church. It was not enough to evince it by the formation of the sun, the stars, the earth, the seas, the mountains, the floods. It was not enough to show it by the creation of intelligent beings, the formation of immortal minds on earth, and the various ranks of the angelic world. There were views of the divine character which could be obtained only in connection with the redemption of the world. Hence the universe was created, and man was made upon the earth, not merely to illustrate the divine perfections in the work of creation, but in a still more illustrious manner in the work of redemption. And hence the deep interest which the angelic hosts have ever evinced in the salvation of man.

That now - the word "now"- νυν nun - is missing in the Vulgate, Syriac, and Arabic; and is omitted by many of the fathers; see Koppe. If it is to be retained, it means that this display is to be made under the gospel. "Now, since the Messiah is come; now, under the Christian dispensation, this revelation is to be made to distant worlds."

Unto the principalities and powers - To the angelic hosts - the intelligent beings that surround the throne of God; see the notes at Eph 1:21.

By the church - By the incarnation of the Redeemer to save it; by I the mercy shown to it; by the wise arrangement made to recover his people from the fall; and by all the graces and beauties which that redeemed church will evince on earth and in heaven.

The manifold wisdom of God - Literally, "much-variegated."It means the "greatly-diversified wisdom."It does not mean merely that there was "great"wisdom, but that the wisdom shown was diversified and varied; like changing, Variegated colors. There was a "beautiful and well-ordered variety of dispensations"toward that church, all of which tended to evince the wisdom of God. It is like a landscape, or a panoramic view passing before the mind, with a great variety of phases and aspects, all tending to excite admiration. In the redemption of the church, there is not merely one form or one phase of wisdom. It is wisdom, ever-varying, ever-beautiful. There was wisdom manifested when the plan was formed; wisdom in the selection of the Redeemer; wisdom in the incarnation; wisdom in the atonement; wisdom in the means of renewing the heart, and sanctifying the soul; wisdom in the various dispensations by which the church is sanctified, guided, and brought to glory. The wisdom thus shown is like the ever-varying beauty of changing clouds, when the sun is reflected on them at evening. Each aspect is full of beauty. One bright; cloud differs in appearance from others; yet all tend to fill the mind with elevated views of God.

Barnes: Eph 3:11

According to the eternal purpose - see the note, Eph 1:4. Literally, "the purpose of ages,"or of eternity. Locke, Chandler, and Whitby render this, "according to that disposition or arrangement of the ages which he made in Jesus Christ, or through him."The object of such an interpretation seems to be to avoid the doctrine that God had a purpose or plan in the salvation of people, and hence such expositors suppose it refers to the arrangement of the "ages"of the world by which the plan of redemption was introduced. On the word rendered here as "purpose"- προθέσις prothesis - see the notes at Rom 8:28; compare Eph 1:11. It is rendered "showbread"- the bread of setting before,"Mat 12:4; Mar 2:26; Luk 6:4; Heb 9:2; "purpose,"Act 11:23; Act 27:13; Rom 8:28; Rom 9:11; Eph 1:11; Eph 3:11; 2Ti 1:9; 2Ti 3:10. It does not occur elsewhere in the New Testament. In most of these cases it refers to the "purpose or intention"of God; in not a single case does it mean "arrangement or disposition"in any sense like that of making an arrangement of "ages"or periods of the world; and the interpretation proposed by Whitby, Locke, Clarke, and others, is wholly at variance with the settled use of the word.

The word rendered "eternal"- αἰώνων aiōnōn - may mean "ages;"but it also most usually means eternity; see Eph 3:9. Here it may mean "the purpose of ages;"i. e., the purpose formed in past ages; but the word is most commonly used in the New Testament in the sense of "ever, and forever;"compare the following places, where it is so rendered in our common version, and beyond a doubt correctly; Mat 6:13; Mat 21:19; Mar 3:29; Mar 11:14; Luk 1:33, Luk 1:55; Joh 4:14; Joh 6:51, Joh 6:58; Joh 8:35; Joh 14:16; Rom 1:25; Rom 9:5; Rom 11:36; Rom 16:27; 2Co 9:9; 2Co 11:31; Gal 1:5. The fair meaning of the passage here is, that God had formed a plan which was "eternal"in reference to the salvation of people; that that plan had reference to the Lord Jesus; and that it was now executed by the gospel. It is impossible to get away from the idea that God has a "plan."It is too often affirmed in the Scriptures, and is too consonant with out’ reason to be disputed. It is as "undesirable"as it is impossible to escape from that idea. Who could respect or honor an intelligent being that had no plan, no purpose, no intention, and that did all things by caprice and hap-hazard? If God has any plan, it must he eternal. He has no new schemes; he has no intentions which he did not always have.

Which he purposed - Literally, "which he made."

In Christ Jesus - With reference to him; or which were to be executed through him. The eternal plan had respect to him, and was to be executed by his coming and work.

Barnes: Eph 3:12

We have boldness - The word used here - παῤῥησίαν parrēsian - means, properly, boldness of speaking; 2Co 7:4; Joh 7:26; Act 4:13, Act 4:29, Act 4:31. Here it seems to mean "freedom of utterance;"and the idea is, that we may come to God now in prayer with confidence through the Lord Jesus; see Heb 4:16.

And access - see notes Eph 2:18.

By the faith of him - By faith in him. The sense is, that we may now come confidently and boldly to the throne of grace for mercy in the name of the Redeemer. Boldness is not rashness; and faith is not presumption; but we may come without hesitating, and with an assurance that our prayers will be heard.

Barnes: Eph 3:13

Wherefore I desire that ye faint not - The connection here is this. Paul was then a prisoner at Rome. He had been made such in consequence of his efforts to diffuse the Christian religion among the Gentiles; see the notes at Eph 3:1. His zeal in this cause, and the opinions which he held on this subject, had roused the wrath of the Jews, and led to all the calamities which he was now suffering. Of that the Ephesians. he supposes, were aware. It was natural that they should be distressed at his sufferings, for all his privations were endured on their account. But here he tells them not to be troubled and disheartened. He was indeed suffering; but he was reconciled to it, and they should be also, since it was promoting their welfare. The word rendered "faint"- ἐκκακέω egkakeō - means literally, to turn out "a coward,"or to lose one’ s courage; then to be fainthearted, etc.; notes, 2Co 4:1. It is rendered "faint"in Luk 18:1; 2Co 4:1, 2Co 4:16; Eph 3:13, and "weary"in Gal 6:9; 2Th 3:13. It does not elsewhere occur. It is rendered here by Locke "dismayed."Koppe supposes it means that they should not suppose that the Christian religion was vain and false because he was suffering so much from his countrymen on account of it. But it rather means that they might be in danger of being discouraged by the fact that "he"was enduring so much. They might become disheartened in their attachment to a system of religion which exposed its friends to such calamities. Paul tells them that this ought not to follow. They were to be profited by all his sufferings, and they should, therefore, hold fast to a religion which was attended with so many benefits to them - though he should suffer.

Which is your glory - Which tends to your honor and welfare. You have occasion to rejoice that you have a friend who is willing thus to suffer for you; you have occasion to rejoice in all the benefits which will result to you from, his trials in your behalf.

Barnes: Eph 3:14

For this cause - Some suppose that this is a resumption of what he had commenced saying in Eph 3:1, but which had been interrupted by a long parenthesis. So Bloomfield explains it. But it seems to me more probable that he refers to what immediately precedes. "Wherefore, that the great work may be carried on, and that the purposes of these my sufferings may be answered in your benefit and glory, I bow my knees to God, and pray to him."

I bow my knees - I pray. The usual, and the proper posture of prayer is to kneel; Compare 2Ch 6:13; Dan 6:10; Luk 22:21; Act 7:60; Act 9:40; Act 20:26; Act 21:5. It is a posture which indicates reverence, and should, therefore, be assumed when we come before God. It has been an unhappy thing that the custom of kneeling in public worship has ever been departed from in the Christian churches.

Unto the Father of our Lord Jesus Christ - To whom, undoubtedly, prayer should ordinarily be addressed. But this does not make it improper to address the Lord Jesus in prayer; see the notes; 7:59-60 on Act 1:24.

Poole: Eph 3:1

Eph 3:1-6 Paul, in bonds for preaching Christ to the Gentiles,

showeth that the mystery of their calling, heretofore

hidden, had been revealed to him,

Eph 3:7-12 that by his ministry God’ s gracious purpose might be

universally known, and the Gentiles be assured of

their acceptance by faith.

Eph 3:13 He desireth his Ephesian converts not to be

discouraged at his sufferings on their account,

Eph 3:14-19 and prayeth that God would strengthen their faith and

knowledge of the infinite love of Christ.

Eph 3:20,21 He giveth glory to God for his power in the church by

Christ Jesus.

For this cause i.e. that ye may be further confirmed in the faith of Christ, and more and more built up in him as an habitation of God, Eph 2:22 .

The prisoner of Jesus Christ for Christ’ s sake, for asserting his cause and honour: see 2Ti 1:8 Phm 1:1,9 .

For you Gentiles for your cause and salvation; having preached and declared the grace of God to be free, and to belong to you Gentiles as well as to the Jews, (the middle wall of partition being taken away), and so equalled you with them. There is no small difference among expositors about the connection of these words: the fairest and easiest seems to be, either:

1. That the substantive verb am be here supplied, and the word read, I Paul am

the prisoner of Jesus Christ q.d. I have for some time been and still am the prisoner of Jesus Christ. Or:

2. That this verse be joined to the Eph 3:14 , (all the rest, Eph 3:2-13 , being included in a parenthesis), where he begins with the same words as here; and so we may read it thus, Eph 3:1 :

For this cause I Paul, the prisoner & c.; and then, Eph 3:14 , I say: For this cause I bow my knees, &c., viz. praying that ye may be strengthened with might hy his Spirit, &c.; i.e. that they might be more and more built up on Christ, on whom they were founded, and had begun to be built.

Poole: Eph 3:2

If ye have heard this doth not imply doubting, but rather the apostle takes the thing for granted; q.d. Seeing ye have heard; and so some render it. See the like, 1Pe 2:3 .

Of the dispensation of the grace of God: either by grace he means his apostleship, as Rom 1:5 Gal 2:9 ; or the free grace of God for salvation revealed in the gospel which he was to preach; and then by dispensation we must understand his commission or ordination of God to that work, via. to publish that grace whereof the ministers of the gospel are the dispensers, 1Co 4:1 .

Which is given me to you-ward to you Ephesians and other Gentiles, for whom particularly I am appointed an apostle, Act 9:15 26:17,18 Ga 2:7 .

Poole: Eph 3:3

By revelation not by man, but immediately, Act 9:15 Gal 1:12 .

He made known unto me the mystery viz. of calling the Gentiles to salvation by faith in Christ, without the works of the law, Eph 3:6 .

As I wrote afore in the two former chapters of this Epistle.

Poole: Eph 3:4

When ye read or, unto which attending.

Poole: Eph 3:5

Which in other ages in the times before Christ’ s coming in the flesh.

Was not made known unto the sons of men: that the Gentiles should be called was formerly known and foretold, but not as since, viz. as to the time and manner of it, and the means whereby it should be effected.

Prophets New Testament prophets, Eph 4:11 Rom 12:6 1Co 14:1,3 .

By the Spirit either by the Spirit’ s being poured out on the Gentiles, it was known that they should be co-heirs with the believing Jews; or rather, by the Spirit instructing the apostles and prophets, and immediately acquainting them with this mystery.

Poole: Eph 3:6

That the Gentiles should be fellow heirs i.e. have an equal right to the heavenly inheritance with the believing Jews.

And of the same body the same mystical body whereof Christ is the Head.

And partakers of his promise the great promise of the covenant, which comprehends all the rest under it.

In Christ in whom all the promises have their accomplishment, 2Co 1:20 .

By the gospel as the means or instrument by which God works faith, whereby they are made partakers of the promise, fellow heirs, &c.

Poole: Eph 3:7

According to the gift of the grace of God either according to the free gift of God, and which was given merely of grace; or by

gift he understands all those several gifts (as of knowledge, utterance, &c.) which were the necessary qualifications and furniture of an apostle for the due discharge of his office, all which were freely given to him.

Given unto me by the effectual working of his power whereby God made him a preacher of the gospel, who had been a persecutor of believers, and wrought effectually by the Spirit with his preaching for the conversion of thousands, and spreading the gospel in many countries; and likewise wrought miracles for the confirmation of the truth, and conviction of hearers, Act 19:12 28:8 .

Poole: Eph 3:8

Who am less than the least of all saints this the apostle speaks considering his former estate in Judaism, when he persecuted the church of Christ: so 1Co 15:9 1Ti 1:13,15 . Thus modest is the apostle, when speaking of himself, and not of his office.

The unsearchable riches of Christ all that grace of Christ which he was to make known to the Gentiles in his preaching, wisdom, righteousness, sanctification, redemption, 1Co 1:30 .

Poole: Eph 3:9

To make all men all those to whom the apostle was sent.

See or, to enlighten them; i.e. ministerially, Act 26:18 ; as to enlighten them principally belongs to Christ, Joh 1:9 .

What is the fellowship of the mystery or communication of the mystery, viz. concerning the salvation of the Gentiles without circumcision, or the works of the law which God now made known by Paul’ s ministry, contrary to what the Jews believed.

Which from the beginning of the world hath been hid in God not revealed to men as to the circumstances and manner of it, but hid in the mind and purpose of God: see the like, Eph 1:9 .

Who created all things by Jesus Christ this may be understood either of the first creation, or the second, or immediately of the first, and by that of the second; as God created all things at first, (and so both Jews and Gentiles), and gave them their being, by Christ, Joh 1:3 ; so he recreates, regenerates, and gives them a new being, by Christ, that they may be of the same body under him: see the like, 2Co 4:6 .

Poole: Eph 3:10

Principalities and powers in heavenly places good angels, Col 1:16 1Pe 3:22 .

Might be known by the church not effectually, as a teacher or instructor of angels present in church assemblies; but objectively, as a mirror in which they might behold and contemplate the manifold wisdom of God.

The manifold wisdom of God: exceedingly, or many ways, various. The Divine wisdom is in itself one simple thing, but appearing in so great variety of works, it is said to be various. This may be best understood of the whole economy of men’ s redemption, and God’ s governing his church in several ages, the several forms of the church, the various ways of revealing the Divine will, the different measures of light let out in different times, the different dispensations of the covenant of grace before the law, under the law, under the gospel, to the Jews, to the Gentiles, &c.

Poole: Eph 3:11

According to the eternal purpose: all that God doeth in the work of our redemption, whereby he sets forth his manifold wisdom, he doeth according to what he had from eternity purposed to do, and therein likewise shows his wisdom, to which it belongs to order and determine things before the doing of them, and then to do them as they have been ordered.

Which he purposed in Christ Jesus our Lord not only as the eternal Wisdom of the Father, but as designed in God’ s decree to be the Head of the church, and he by whom God would in time execute his eternal purpose.

Poole: Eph 3:12

In whom or by, or through whom, or into whom being ingrafted and incorporated.

We have boldness or freeness of speech. It signifies that liberty and spiritual security, whereby we come to God as to a Father, in the freedom of children, not the fear of slaves, Rom 8:15 Gal 4:6 1Jo 3:21 .

And access not only in prayer, but all the communion we have with God by faith in Christ, 1Pe 3:18 .

With confidence either securely without fear, (as before), or with confidence of acceptance with God, and obtaining what we ask.

By the faith of him i.e. faith in him, as Rom 3:22 : see the like, Mar 11:22 .

Poole: Eph 3:13

Wherefore I desire I pray you. This is an exhortation to the Ephesians, not a prayer to God, for that follows, Eph 3:14 .

That ye faint not at my tribulations for you the truth I have preached to you being the cause of my sufferings, and your salvation (to which they tend as a means to confirm your faith) being the end of them.

Which is your glory either he means, that their not fainting, or not falling away from Christ, by reason of his sufferings, was their glory; or rather, that his sufferings were their glory, in that he did by them seal the truth of the doctrine he had preached, being still ready to suffer for what he delivered to them.

Poole: Eph 3:14

For this cause this may be referred either to the former verse: Eph 3:13 For this cause, viz. that ye faint not, & c.; or rather to the 1st verse, Eph 3:1the apostle here resuming what he had been beginning there.

Haydock: Eph 3:1

For this cause I, Paul, the prisoner, &c. The sense seems to be, I, Paul, am a prisoner; otherwise the sense will be suspended, and interrupted by a long parenthesis till the 14th verse, where it is again repeated, "for this cause I bow my knees." (Witham)

Haydock: Eph 3:2

If yet [1] you have heard. If yet doth not imply a doubt, but is the same as, for you have heard the dispensation. [2] This word, dispensation, is divers times taken by St. Paul to signify the manner by which a thing is done, or put in execution; the sense therefore here is, for you have heard how by the grace of God I have been made your apostle. (Witham)

===============================

[BIBLIOGRAPHY]

Si tamen audistis, Greek: eige, &c. Si tamen and Greek: eige do not here express a doubt, but an affirmation, the same as in Latin, si quidem. See St. John Chrysostom on the next chapter, ver. 21. Greek: log. ig. p. 829. Greek: eige ouk amphiballantos esti, alla kai sphodra diabebaioumenou.

===============================

[BIBLIOGRAPHY]

Dispensationem, Greek: oikonomian, rei gestæ administrationem.

Haydock: Eph 3:3

The mystery, &c. By this mystery, he means what he has already mentioned in the last chapter and what he continues to speak of, to wit, that by the coming of Christ, and the preaching of his gospel, all both Jews and Gentiles, all nations should be united into one Church, by one and the same faith. (Witham) ---

Mystery, &c. Revelation, the same as he mentions Galatians i. 12.; where speaking of his gospel, he says, For neither did I receive it of man, nor did I learn it, but by the revelation of Jesus Christ. This revelation seems to have regarded principally three things: 1. The redemption and justification of man by Jesus; 2. the vocation of the Gentiles; and thirdly, a positive command to announce the gospel to them. He speaks particularly of the second and third. (Estius) ---

Made known to me by revelation, and to the other apostles and prophets. (Witham)

Haydock: Eph 3:5

As it is now revealed. [3] St. Paul, as both St. Jerome and St. John Chrysostom take notice, does not absolutely say that this mystery was not known, but only not known as it was afterwards to the apostles. For whether by this mystery we understand the incarnation of Christ, or the uniting of the Jews and Gentiles into one Church, we cannot doubt but both were revealed to Abraham, to David, to many prophets and just men in the time of the law; but now it was revealed and made known to all. (Witham)

===============================

[BIBLIOGRAPHY]

Sicuti nunc, Greek: os nun.

Haydock: Eph 3:6

That the Gentiles should be coheirs, &c. This is the mystery which was heretofore unknown, and now revealed. This is what the greatest part of the Jews could never be brought to believe, that the Gentiles should be equally sharers with them of God's promises and blessings. They were strangely scandalized that St. Peter should receive Cornelius, an uncircumcised man, into the same communion. On the like account they persecuted St. Paul. (Witham)

Haydock: Eph 3:7

I am made a minister, &c. i.e. an apostle, to preach this same doctrine of the gospel of Christ. (Witham)

Haydock: Eph 3:8

To me, the least of all the saints, (i.e. of the faithful) is given this mission by the grace of God, and power from the Almighty of working miracles, and other miraculous gifts from him, who created all things in order to enlighten [4] or bring light to all men, that they may know and be convinced of the dispensation and manner in which God will have this mystery now made known and preached to all the world. (Witham)

===============================

[BIBLIOGRAPHY]

Illuminare omnes, Greek: photisai pantas; not as God doth by interior illuminations, but by preaching.

Haydock: Eph 3:9

The Lord has commanded me to teach and declare his wisdom, displayed at this time in the mystery of our redemption; a mystery, which for so many ages, nay even from all eternity, has been locked up in the breast of the Almighty, but which he has at length vouchsafed to reveal. (Menochius)

Haydock: Eph 3:10

That the manifold wisdom of God, and his other divine perfections of mercy, of justice, &c. may be more known, and seen executed by the coming of his Son, according to his eternal decrees of sending a Redeemer, in whom they are to believe, and have a hope and confidence of their eternal salvation. (Witham)

Haydock: Eph 3:13

Wherefore, I beseech you, be not discouraged nor disheartened at my tribulations and persecutions on the account of the gospel, nor at your own, which ought to be a subject both for you and me to glory in. (Witham)

Haydock: Eph 3:14-15

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 an dearth 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; Greek: patria. God is the Father both of angels and men: whosoever besides is named father, is so named with subordination to him. (Challoner)

===============================

[BIBLIOGRAPHY]

Omnis paternitas, Greek: patria. See St. Jerome on this verse: Deus....paternitatis nomen ex seipso largitus est omnibus....præstat cæteris ut patres esse dicantur. Theodoret, tom. 3. p. 305. Ed. Par. an. 1642. Alii patres, sive corporales, sive spirituales, desuper traxerunt appellationem: Greek: oi de alloi pateres....anothen ten prosegorian []ilkusan. See St. John Damascene, lib. 1. Ortho. fid. chap. ix. Ed. Bas. p. 32. Greek: touto de istion, &c. See Theophylactus, &c.

====================

Gill: Eph 3:1

For this cause I Paul, the prisoner of Jesus Christ,.... Not actively, whom Christ had apprehended by his grace, and made a prisoner of hope; but passively, who was made a prisoner for Christ, on account of preaching Christ, and his Gospel: he was not a prisoner for any capital crime, as theft, murder, &c. and therefore be was not ashamed of his bonds, but rather glories in them; and a prison has often been the portion of the best of men in this world: from hence we learn, that this epistle was written when the apostle was a prisoner at Rome; and the consideration of this his condition serves much to confirm the truths he had before delivered, seeing they were such as he could, and did suffer for; and which must engage the attention of the Ephesians to them, and especially since his sufferings were on their account:

for you Gentiles: because he preached the Gospel to the Gentiles, which the Jews forbid, that they might not be saved; and because he taught them, that circumcision and the rest of the ceremonies of the law were not binding upon them; which gave great offence to the Jews, who were the means of bringing of him into these circumstances, and particularly the Asiatic Jews, the Jews of Ephesus; who having seen and heard him there, knew him again when in the temple at Jerusalem, and raised a mob upon him, having bore a grudge against him for his ministry at Ephesus, by which means he became a prisoner; so that he might truly say, he was a prisoner for the sake of them; see Act 21:27. One of Stevens's copies adds, "am an ambassador", as in Eph 6:20 and another of them, "glory", or "rejoice"; see Phi 2:16.

Gill: Eph 3:2

If ye have heard of the dispensation of the grace of God,.... Not the free love and favour of God in his heart towards his people; nor internal grace wrought in the heart of the apostle; but either the gift of grace, as in Eph 3:7 qualifying him for the work of the ministry; and so the Ethiopic version renders it, "if ye have heard the gift of the grace of God"; or rather the doctrine of grace, the Gospel, the subject matter of which is the grace of God; it is a declaration of the free grace of God in the salvation of men; and it is the means of conveying the grace of God into their hearts. Now the apostle had a dispensation to preach this Gospel committed to him; he acted by authority, and as a steward of the mysteries of God; and which he faithfully dispensed to the family of Christ, who appointed him to this service: this the Ephesians had heard of, from the relations of the apostle, and others, and knew it themselves, having often heard him preach, for he was with them for the space of three years; wherefore this is not said as if he questioned, whether they had heard or not, but as taking it for granted that they had: "if", or "seeing ye have heard", &c.

which is given me to you-ward; it was not for his own private use, that the Gospel was committed to him, or gifts were given him to qualify him for the dispensation of it, but for the sake of others, especially the Gentiles, and particularly the Ephesians.

Gill: Eph 3:3

How that by revelation he made known unto me the mystery,.... Or "is made known unto me": so the Alexandrian copy, and some others, and the Vulgate Latin version. The Gospel, which is sometimes called a mystery, the mystery of the Gospel, the mystery of godliness, and the mystery of faith: the several doctrines of the Gospel are the mysteries of the kingdom of heaven; such as a trinity of persons in the Godhead, the union of the two natures in Christ, the saints' union to Christ, and communion with him, the resurrection of the dead, and the change of living saints, and the whole doctrine of salvation by Christ, of justification by his righteousness, pardon by his blood, and atonement by his sacrifice; and this was made known to the apostle, not in a mere notional and speculative way, but in a spiritual and saving manner; not by men, for he was not taught by men, nor did he receive it from them, but had it by the revelation of Jesus Christ, and by the spirit of wisdom and revelation in the knowledge of him:

as I wrote afore in few words: in the two first chapters of this epistle, which are a compendium of the mystery of the Gospel, in its several parts; as predestination, election, redemption, regeneration, and salvation by free grace.

Gill: Eph 3:4

Whereby when ye read,.... The above chapters, and seriously consider what is contained in them:

ye may understand my knowledge in the mystery of Christ of his person, office, and grace; and which knowledge was very large indeed.

Gill: Eph 3:5

Which in other ages was not made known unto, the sons of men,.... That is, which mystery of Christ, and of the Gospel, was not made known to men in general, nor so clearly as under the Gospel dispensation. Some hints were given of it to Adam, immediately after his fall; and the Gospel was before preached to Abraham, Moses, and David, and others knew something of it; and it was still more fully dispensed in the times of the prophet Isaiah, and other following prophets: but then the knowledge of it was not so extensive, nor so clear as now; it lay hid in types and shadows, in obscure prophecies and short hints. Moreover, this may have respect particularly to the calling of the Gentiles, as appears from the following words; this was, in some measure, made known, as that in Christ all the nations of the earth should be blessed; that when Shiloh came, to him should the gathering of the people be; that the Messiah should be an ensign of the people, and to him should the Gentiles seek; that he should be the covenant of the people, and a leader and a commander of them; and that there should be great flockings to him; but then this was not known to many, and the time, mode, and circumstances of it were but little understood, and comparatively speaking, it was not known: however, it was not so known,

as it is now revealed unto his holy apostles and prophets by the spirit. The apostles and prophets were the superior officers in the Gospel dispensation; the former design the twelve apostles of Christ, and the latter such who had the gift of interpreting the prophecies of the Old Testament, and of foretelling things to come, having received gifts from Christ to fit them for such offices, some apostles, some prophets; and to these a revelation was made of the mystery of the Gospel in general, and of the calling of the Gentiles in particular, by the Spirit, who searches the deep things of God, and reveals them, and leads into all truth; and who, by falling upon the Gentiles, as upon Cornelius and his family, and by the success which he gave to the Gospel in the Gentile world, made their calling clear and manifest. The Complutensian edition reads, "by the Holy Spirit"; and so the Arabic and Ethiopic versions.

Gill: Eph 3:6

That the Gentiles should be fellowheirs,.... With the Jews, of all the blessings of grace, of lasting salvation, and of the eternal, incorruptible, and never fading inheritance in heaven; that they should be heirs of God, and joint heirs with Christ Jesus, and inherit all things: and heirs they are by being Christ's, and on account of their special adoption through him, and their justification by his righteousness; and which appears by their regeneration to a lively hope of the inheritance reserved for them in heaven:

and of the same body: coalesce in one and the same church state, with the believing Jews, under one and the same head, Christ Jesus, and participate of the same grace from him, being all baptized into one body, and made to drink of the same Spirit, and enjoy the same privileges and immunities.

And partakers of his promise in Christ by the Gospel; as of God, being their covenant God, which is the great promise of the covenant; or of the Spirit, his gifts and graces, called the promise of the Spirit; or of eternal life and happiness, as the gift of grace through Christ. Now all these promises, and all others, are in Christ, yea and amen, safe and secure; and it is through being in Christ that any come to partake of them; and that by the means of the Gospel, as these Gentiles were to do, and did: the Gospel is a declaration of what God has promised in covenant to his people; this was carried among the Gentiles, and was made effectual to their participation of the things contained in it.

Gill: Eph 3:7

Whereof I was made a minister,.... That is, of the Gospel, not by men, but by God: and he is a true minister of the Gospel who is called of God to the work of the ministry, and is qualified by him with grace and gifts for it; and who faithfully discharges it according to the ability God has given; and such an one was the apostle:

according to the gift of the grace of God given unto me; not according to his natural capacity, his liberal education, or acquired learning; but according to a gift, a ministerial gift bestowed upon him, for such service: for this gift of grace does not design the grace of God wrought in his soul; nor the doctrines of grace, the subject of the Gospel ministry; nor the efficacious grace of God, which makes that successful and useful to the souls of men; but a gift of interpreting the Scriptures, and of explaining the truths of the Gospel to the edification of men; and which is a distinct thing from natural abilities, human learning, or internal grace; for there may be all these, and yet a man not fit to be a minister of the Gospel; what qualifies men for that is the above gift, which God, of his sovereign good will and pleasure, gives to some of the sons of men:

by the effectual working of his power; the power of God is seen in working grace in the hearts of men, thereby making them believers in Christ; and it is also displayed in the gifts of the Spirit bestowed on men, which is called a being endued with a power from on high; thereby making men, and not angels, and these oftentimes the meanest and weakest, ministers of Christ; and likewise in assisting them in their work, and in carrying them through it, and in making them successful in it, to the conversion of sinners, and the edification of saints.

Gill: Eph 3:8

Unto me who am less than the least of all saints,.... This is an instance of the great humility of the apostle, and indeed the greatest saints are generally speaking, the most humble souls, as Abraham, Jacob, Moses, David, and others; these have the meanest thoughts of themselves, and the best of others; they rejoice in the grace of God manifested to others; they are willing to receive instruction, nay admonition, from the meanest believer; they have the least opinion of their own works, and are the greatest admirers of the grace of God; and do most contentedly submit to the sovereign will of God: the reasons of their great humility are, because they have the largest discoveries of the love and grace of God and Christ, which are of a soul humbling nature; they are the most sensible of their own sinfulness, vileness, and unworthiness, which keeps them low in their own sight; they are commonly the most afflicted with Satan's temptations, which are suffered to attend them, lest they should be exalted above measure; they are the most fruitful souls, and boughs laden with fruit hang lowest; and they are the most conformable to Christ, who is meek and lowly. The phrase seems to be Jewish: there was one R. Jose "the little", who was so called, it is said, because he was קטן חסידים, "the least of saints" ^l: but the apostle uses a still more diminutive word, and calls himself less than the least of them; and adds,

is this grace given; that is, the gift of grace, as before, the ministerial gift:

that I should preach among the Gentiles the unsearchable riches of Christ; the riches of Christ, as God, lie in the perfections of his nature, in the works of his hands, in his empire and dominion over all, and in the revenues of glory, which result from thence; and these riches are underived and incommunicable, and are ineffable, yea inconceivable: his riches, as Mediator, lie in the persons of the elect, in the grace that is laid up in him for them, called the riches of grace, and in the inheritance he is possessed of for them, called the riches of glory; and these rich things are communicable, as well as solid, satisfying, and lasting; and they are unsearchable to the natural man, and cannot be fully investigated by believers themselves; they will be telling over to all eternity: and they will appear unsearchable, when it is considered what they have procured, and what blessings have been dispensed according to them; what a large family Christ has maintained by them, and how richly and fully he has provided for them, and to what honour and grandeur he raises them all. Now it was great grace to intrust the apostle with such a ministry, to put such treasure into an earthen vessel; it was great grace that qualified him for it; and it was great grace in particular to the Gentiles, that he should be appointed to publish these among them; and so the apostle esteemed it, and himself unworthy of such honour.

Gill: Eph 3:9

And to make all men see what is the fellowship of the mystery,.... Or "the dispensation of the mystery" as the Complutensian, and several copies, and the Vulgate Latin and Syriac versions, read. The mystery is the Gospel; the fellowship of it is the communication of grace by it, a participation of the truths and doctrines of it, communion with Father, Son, and Spirit, which the Gospel calls and leads unto, and that equal concern and interest which both Jews and Gentiles have in the privileges of it. Now men are naturally in the dark about these things, and the ministry of the word is the means of enlightening them, and is indeed the grand design of it; and the ministers of the Gospel do instrumentally enlighten persons, though it is God only that does it efficiently; and for this, gifts of grace were bestowed upon the apostle, even for the enlightening of all men, not every individual person in the world, but some of all sorts, particularly Gentiles, as well as Jews. The word παντας, rendered "all men", is left out in the Alexandrian copy.

Which from the beginning of the world hath been hid in God; in the heart of God, in his counsel and covenant; which shows the original and source of the Gospel, and expresses the richness and valuableness of it, as well as its safety and secrecy: here it was hid in some measure from the elect angels, and from Old Testament saints, and altogether from natural men, and especially from the Gentiles, whose times of ignorance God winked at, or overlooked: and this was kept so from ages past, from the beginning of time, till now, and was laid up in the breast of God from all eternity; for it was ordained before the world for the glory, of his people. What the apostle says of the Gospel, the Jews say of the law, that it was hid and treasured up two thousand years before the world was created ^m; yea, they say ⁿ, that many ages before the creation of the world it was written and left, בחיקו של הקבה, "in the bosom of God": and he is here described, as he

who created all things by Jesus Christ; not as an instrument, but as a co-efficient cause: and this is to be understood, not of the new creation, but of the old, and of all things in it; for without Christ, was not anything made that is made. The phrase, "by Jesus Christ", is left out in the Alexandrian and Claromontane copies, and in the Vulgate Latin, Syriac, and Ethiopic versions.

Gill: Eph 3:10

To the intent that now unto the principalities and powers in heavenly places,.... By whom are meant, not civil magistrates, much less evil angels, but the good angels, the angels in heaven; See Gill on Eph 1:21.

might be known by the church the manifold wisdom of God; not the perfection of wisdom, nor Jesus Christ the wisdom of God, nor the holy Scriptures; but the Gospel, which is the pure produce of the wisdom of God; which is gloriously displayed in the several doctrines of it; as in election, in choosing men in Christ for the security of their persons, in founding it not upon their works, but his own grace, for the security of his purpose, and in pitching on such persons as he has, for the magnifying of his grace: and in redemption, which is seen in the person of the Redeemer, who is both God and man; and in the manner in which it is effected, being both for the glory of God's grace and mercy, and for the honour of his justice and holiness; and wherein Satan is mortified, sin is condemned, and the sinner saved: and in justification, whereby sinful men become just with God: God is just, and yet the justifier of him that believes; the ungodly is justified, and yet not justified in his ungodliness, but from it: and in the pardon of sin, in which iniquity is forgiven, and yet vengeance is taken on men's inventions; it is an act of mercy, and yet of justice; it is by price, and yet of free grace; and the like may be observed of all other doctrines of the Gospel. And it may be called "manifold", because of its various doctrines and promises and because of the various instances of wisdom in them, and the various persons to whom it is made known, and the various times in which it is displayed: and now under the Gospel this is more clearly known, or made known to the angels by the church of God, through the ministry of the word in it, on which angels attend, being desirous to look more diligently into the mysteries of it; and by the displays of the wisdom and grace of God unto his church and people.

Gill: Eph 3:11

According to the eternal purpose,.... The whole of salvation, in which is displayed the great wisdom of God, is according to a purpose of his; the scheme of it is fixed in the council of peace; the thing itself is effected in pursuance of it; Christ, the Redeemer, was set forth in it; his incarnation, the time of his coming into the world, his sufferings and death, with all their circumstances, were decreed by God; and the persons for whom Christ became incarnate, suffered, and died, were appointed unto salvation by him; and the application of it to them is according to his purpose; the time when, the place where, and the means whereby souls are converted, are all settled in the decrees of God; the Gospel itself, the preaching of it by such and such persons, its use to make men see the mysteries of grace, and the fellowship of them, and to make known these things to the angels of heaven, are all according to a divine purpose: and this purpose is eternal, or was in the mind of God from all eternity; for no new will can arise in him; no purpose, resolution, or decree can be made by him in time, which was not in his breast from everlasting; and his purpose concerning the salvation of men must be eternal, since a council of peace was held, a covenant of peace was made, a promise of life was given, persons were fixed upon to be saved, a Saviour was appointed for them, and grace, and the blessings of it were put into his hands before the world began.

Which he purposed in Christ Jesus our Lord; the constitution of it was in him; God was in Christ contriving the scheme of salvation; eye was upon him, his thoughts centred in him, in him are all his promises, and blessings of grace designed and provided for his people; and the execution of this purpose is by him; though some refer this clause to the church in Eph 3:10 which he has made in Christ, or by Christ, has built upon him, and united to him; and others, to the manifold wisdom of God displayed in Christ, who is the wisdom of God, and in whom all the treasures of wisdom and knowledge are hid.

Gill: Eph 3:12

In whom we have boldness and access,.... Into the holy of holies, to the throne of grace there, and to God the Father, as seated on it: Christ is the way of access; union to him gives right of access; through his mediation his people have audience of God, and acceptance with him, both of person and service: and this access is with boldness; which denotes liberty of coming, granted by God, and a liberty in their own souls to speak out their minds plainly and freely; and an holy courage and intrepidity of soul, being free from servile fear, or a spirit of bondage; which is owing to the heart being sprinkled from an evil conscience, to an act of faith, on the person, blood, and righteousness of Christ, and to a view of God, as a God of peace, grace and mercy: and this access may be had

with confidence by the faith of him; with confidence of interest in the everlasting love of God; of relation to him, as a covenant God and Father; of his power, faithfulness, and willingness to fulfil his promises; of his hearing and answering prayer; of the fulness of Christ, the prevalence of his mediation, and of the acceptance of persons and performances through him; and of the work of grace being carried on till the day of Christ; and of entrance at last into the heavenly glory: and this access is not local but spiritual; it is by faith, and so is peculiar to believers; and the confidence with which it may be had, arises from its being by the faith of Christ; not that faith which Christ himself had, and exercised as man, but that of which he is both the object and author; or that by which souls believe in him for acceptance, for righteousness, for pardon, for every supply of grace, and for eternal life and happiness.

Gill: Eph 3:13

Wherefore I desire that ye faint not at my tribulations for you,.... The apostle was a man attended with many tribulations, and great afflictions, which he did not suffer as an evildoer, either from God or men; wherefore he was not ashamed of them, but gloried in them; yea, he took pleasure in them, having much of the presence of God in them; they did not come to him unawares, he always expected them, and was helped to look to the glory which should follow them, the view of which greatly supported him under them; and these tribulations were endured for the sake of the elect, for Christ's body's sake; the church, and among others, for the Ephesians, for the sake of preaching the Gospel among them, and for the confirmation of their faith in it; and yet they were a stumbling to them, they were ready to faint at them; but he desires they would not, since they were on account of the Gospel, which he had such a distinct knowledge of, and so clear a call to; and since they were for their sakes, and since he and they had such nearness of access to God by the faith of Christ, with so much boldness and confidence; and seeing also they turned to their account: which is your glory; meaning either that it was matter of glorying to them, and what they might boast of, that the apostle's afflictions were not for any crime that was found in him, but for preaching the Gospel to them, and that it was an honour to suffer in such a cause; or that their perseverance and constancy in the doctrines of the Gospel, notwithstanding the scandal of the cross, would be an honour to them.

Gill: Eph 3:14

For this cause I bow my knees unto the Father,.... That is, pray unto him for the perseverance of the saints; for nothing is more desirable to the ministers of Christ than that; which is the pure gift of God, and is what he has promised, and therefore should be prayed to for it; for what God has designed and promised to his people, he will be sought to; and the apostle's view might be also to stir up these saints to pray for themselves: the gesture he used in prayer was bowing the knees; a man is not tied to any particular gesture or posture in prayer, the main thing is the heart; mere postures and gestures are insignificant things with God; though where the mind is affected, the body will be moved; and this gesture may be expressive of reverence, humility, and submission in prayer: the object he prayed unto is the Father; that is, as follows,

of our Lord Jesus; though these words are wanting in the Alexandrian copy, and Ethiopic version, yet are rightly retained in others; for God is the Father of Christ, not by creation, nor adoption, but by generation, being the only begotten of the Father; and as such he is rightly prayed to, since not only Christ prayed to him as such; but he is the Father of his people in and through Christ; and there is no other way of coming to him but by Christ; and all spiritual blessings come though Christ, and from God, as the Father of Christ.

Commentary -- Verse Notes / Footnotes

NET Notes: Eph 3:1

¹ tc Several early and important witnesses, chiefly of the Western text (א* D* F G [365]), lack ᾿Ιησοῦ (Ihsou, “Jesus”) here, while most Alexandrian and Byzantine mss (Ì⁴⁶ א¹ A B [C] D¹ Ψ 33 1739 [1881] Ï lat sy bo) have the word. However, because of the Western text’s proclivities to add or delete to the text, seemingly at whim, serious doubts should be attached to the shorter reading. It is strengthened, however, by א’s support. Nevertheless, since both א and D were corrected with the addition of ᾿Ιησοῦ, their testimony might be questioned. Further, in uncial script the nomina sacra here could have led to missing a word by way of homoioteleuton (cMuiMu). At the same time, in light of the rarity of scribal omission of nomina sacra (see TCGNT 582, n. 1), a decision for inclusion of the word here must be tentative. NA²⁷ rightly places ᾿Ιησοῦ in brackets.

NET Notes: Eph 3:2

¹ sn If indeed. The author is not doubting whether his audience has heard, but is rather using provocative language (if indeed) to engage his audience in thinking about the magnificence of God’s grace. However, in English translation, the apodosis (“then”-clause) does not come until v. 13, leaving the protasis (“if”-clause) dangling. Eph 3:2-7 constitute one sentence in Greek.

² tn Or “administration,” “dispensation,” “commission.”

NET Notes: Eph 3:3

¹ tn Or “namely, that is.”

² tn Or “mystery.”

³ tn Or “as I wrote above briefly.”

sn As I wrote briefly may refer to the author’s brief discussion of the divine secret in 1:9.

NET Notes: Eph 3:4

¹ tn Grk “which, when reading.”

² tn Grk “you are able to.”

³ tn Or “mystery.”

NET Notes: Eph 3:5

¹ tn Grk “which.” Verse 5 is technically a relative clause, subordinate to the thought of v. 4.

² tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).

³ tn Grk “other.”

⁴ tn Or “in.”

NET Notes: Eph 3:6

¹ sn The phrase through the gospel is placed last in the sentence in Greek for emphasis. It has been moved forward for clarity.

² tn Grk “and fellow members.”

NET Notes: Eph 3:7

¹ tn Grk “of which I was made a minister,” “of which I became a servant.”

² tn Grk “according to.”

³ sn On the exercise of his power see 1:19-20.

NET Notes: Eph 3:8

¹ sn In Pauline writings saints means any true believer. Thus for Paul to view himself as less than the least of all the saints is to view himself as the most unworthy object of Christ’s redemption.

² sn The parallel phrases to proclaim and to enlighten which follow indicate why God’s grace was manifested to Paul. Grace was not something just to be received, but to be shared with others (cf. Acts 13:47).

NET Notes: Eph 3:9

¹ tn There is a possible causative nuance in the Greek verb, but this is difficult to convey in the translation.

² tn Grk “what is the plan of the divine secret.” Earlier the author had used οἰκονομία (oikonomia; here “plan”) to refer to his own “stewardship” (v. 2). But now he is speaking about the content of this secret, not his own activity in relation to it.

³ tn Or “for eternity,” or perhaps “from the Aeons.” Cf. 2:2, 7.

⁴ tn Or “by God.” It is possible that ἐν (en) plus the dative here indicates agency, that is, that God has performed the action of hiding the secret. However, this usage of the preposition ἐν is quite rare in the NT, and even though here it does follow a perfect passive verb as in the Classical idiom, it is more likely that a different nuance is intended.

NET Notes: Eph 3:10

¹ tn Grk “that.” Verse 10 is a subordinate clause to the verb “enlighten” in v. 9.

² tn Or “manifold wisdom,” “wisdom in its rich variety.”

NET Notes: Eph 3:11

¹ tn Grk “according to.” The verse is a prepositional phrase subordinate to v. 10.

NET Notes: Eph 3:12

¹ tn Grk “access in confidence.”

² tn The phrase “to God” is not in the text, but is clearly implied by the preceding, “access.”

³ tn Grk “through,” “by way of.”

⁴ tn Grk “his.”

⁵ tn Or “faith in him.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; 3:22; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

sn Because of Christ’s faithfulness. Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.

NET Notes: Eph 3:13

¹ tn Grk “I ask.” No direct object is given in Greek, leaving room for the possibility that either “God” (since the verb is often associated with prayer) or “you” is in view.

² tn Grk “my trials on your behalf.”

³ sn Which. The antecedent (i.e., the word or concept to which this clause refers back) may be either “what I am suffering for you” or the larger concept of the recipients not losing heart over Paul’s suffering for them. The relative pronoun “which” is attracted to the predicate nominative “glory” in its gender and number (feminine singular), making the antecedent ambiguous. Paul’s suffering for them could be viewed as their glory (cf. Col 1:24 for a parallel) in that his suffering has brought about their salvation, but if so his suffering must be viewed as more than his present imprisonment in Rome; it would be a general description of his ministry overall (cf. 2 Cor 11:23-27). The other option is that the author is implicitly arguing that the believers have continued to have courage in the midst of his trials (as not to lose heart suggests) and that this is their glory. Philippians 1:27-28 offers an interesting parallel: The believers’ courage in the face of adversity is a sign of their salvation.

⁴ tn Or “Or who is your glory?” The relative pronoun ἥτις (Jhti"), if divided differently, would become ἤ τίς (h ti"). Since there were no word breaks in the original mss, either word division is possible. The force of the question would be that for the readers to become discouraged over Paul’s imprisonment would mean that they were no longer trusting in God’s sovereignty.

NET Notes: Eph 3:14

¹ sn For this reason resumes the point begun in v. 1, after a long parenthesis.

² tn Grk “I bend my knees.”

³ tc Most Western and Byzantine witnesses, along with a few others (א² D F G Ψ 0278 1881 Ï lat sy), have “of our Lord Jesus Christ” after “Father,” but such an edifying phrase cannot explain the rise of the reading that lacks it, especially when the shorter reading is attested by early and important witnesses such as Ì⁴⁶ א* A B C P 6 33 81 365 1175 1739 co Or Hier.

Geneva Bible: Eph 3:1

For ^{( 1 )} this cause I Paul, ^{( a )} the prisoner of Jesus Christ for you Gentiles,

^{( 1 )} He maintains his apostleship against the offence of the cross, upon which he also makes an argument to confirm himself, affirming that he was not only appointed an apostle by the mercy of God, but was also appointed particularly to the Gentiles. And this was to call them everywhere to salvation, because God had so determined this from the beginning, although he deferred a great while the manifestation of his counsel.

^{( a )} These words, "the prisoner of Jesus Christ", are taken passively, that is to say, "I, Paul, am cast into prison for maintaining the glory of Christ."

Geneva Bible: Eph 3:5

Which in ^{( b )} other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;

^{( b )} He does not mean that no one knew of the calling of the Gentiles before, but because very few knew of it. And those that did know it, such as the prophets, had it revealed to them very obscurely, and by means of symbols.

Geneva Bible: Eph 3:10

^{( 2 )} To the intent that now unto the principalities and powers in heavenly [places] might be known by the church the ^{( c )} manifold wisdom of God,

^{( 2 )} The unsuspected calling of the Gentiles was as it were a mirror to the heavenly angels, in which they might behold the marvellous wisdom of God.

^{( c )} God always had only one way to save men by: but it had various shapes and forms.

Geneva Bible: Eph 3:11

According to the ^{( d )} eternal purpose which he purposed in Christ Jesus our Lord:

^{( d )} Which was before all things.

Geneva Bible: Eph 3:14

^{( 3 )} For this cause I bow my knees unto the Father of our Lord Jesus Christ,

^{( 3 )} He teaches by his own example that the efficacy of the doctrine depends upon the grace of God, and therefore we ought to join prayers with the preaching and hearing of the word. And these are needful not only to those who are youngsters in religion, but even to the oldest also, that as they grow up more and more by faith in Christ, and are confirmed with all spiritual gifts, they may be grounded and rooted in the knowledge of that immeasurable love, with which God the Father has loved us in Christ. And this is because the whole family, of which a part is already received into heaven, and part is yet here on earth, depends upon that adoption of the heavenly Father, in his only Son.

Commentary -- Verse Range Notes

TSK Synopsis: Eph 3:1-21

1 The hidden mystery that the Gentiles should be saved was made known to Paul by revelation;

8 and to him was that grace given, that he should preach it.

13 He desires them not to faint for his tribulation;

14 and prays that they may perceive the great love of Christ toward them.

Combined Bible: Eph 3:1

"Mystery" revealed  

  

(3:1) "For this reason" refers back to "being built together to become a dwelling in which God lives" of 2:20-22 and is the introduction to a statement that is completed in verse Eph 14-17 . "I, Paul, (am) the prisoner (lit. "fettered"), is not the bond-slave designation used in other places, but rather a word for being constrained or tied down. Here, "of" is possessive and designates ownership by "the Christ Jesus". Use of the article before "Christ" says that Paul is one tied in ownership to "the Messiah, who is Jesus".  

  

  

Combined Bible: Eph 3:2

"If" is first class and states an assumption that they "have heard" all of this before. "Administration" ("dispensation" in the KJV) is oikonomia, literally "the law of the house." The Father had deposited in Paul that which was going to be required of the Gentiles in order for them to be built up into the building that He intended.  

  

  

Combined Bible: Eph 3:3

Mystery Defined  

  

(3:3) "The mystery" defines "God's grace" from the previous verse. Use of the definite article calls attention to the substance or character of the "mystery" which was revealed to Paul. The "mystery" is the total purpose of God in Christ, of which the Church is a resulting consequence  

  

Combined Bible: Eph 3:4

His purpose in writing this epistle, then, is to enable them to better "understand" his "insight into the mystery of Christ,". "Understand" refers to their application of what they know to experience. They are to live in light of truth revealed. "Apostles" is understood to mean those men selected by the Lord Jesus and appointed to present the Gospel to Israel, and through Paul to the Gentiles. "Prophets" cannot mean the Old Testament prophets, for they were part of the "other generations" during which the "mystery" was not revealed. They are the New Testament "forth tellers" of the resurrected Lord Jesus who are taking the word of His ascension throughout the world in the power of the Holy Spirit.  

  

  

Combined Bible: Eph 3:6

"That the Gentiles are" is a translation of one word in the Greek and identifies a fact, not a purpose. "Fellow-heirs, joint-members, and sharers together" all indicate a common ownership through common holdings of people. The Gentiles now hold with the Israelites, a common ownership of that singular promise which is only realized by one who is "in Christ Jesus". It is very significant that "Jesus" is used in conjunction with His title as Messiah. All of the promises made to Israel are not included here, rather, that promise of union with God unique to the New Order of creation, the Church.  

  

  

  

Combined Bible: Eph 3:7

"Minister" is diakonos, from which we get our word "deacon". "According to" is kata and indicates a standard or means of measuring. Paul's service of the Gospel is to be commensurate with the power given as a gift of God's grace. He does not act out of his own power or on the basis of his own authority. [Application: be very careful about "taking power and authority" over Satan.]  

  

  

  

Combined Bible: Eph 3:8

Unique Commission   

  

(3:8,9) There is no article before "saints", calling attention to the character of those who are "set apart". Of this group, Paul says that he is the very least, yet to him was given the charge "to preach to the Gentiles the...riches of the Christ". There is a definite article before "Christ", specifying the historical Messiah as the object of his gospel. It is his specific duty "to bring to light" (that is in contrast with something that has been veiled or hidden from view) "the administration", oikonomia, (see v.2) "of this mystery...". There is a "rule of life" that attends becoming a Christian. You will not find that "rule of life" in any instructions to God's earthly people for it "was kept hidden in God for ages past". You must find it in God's instructions to His Heavenly people--and that is Paul's singular responsibility--to define that "rule" for the Church.  

  

  

  

Combined Bible: Eph 3:10

Purpose of the Church  

  

(3:10,11) The intention of God expressed in His will through the Church is here stated for us.   

  

*    "That" introduces us to a purpose clause.   

*    "Now" gives us the time frame of reference.   

*    "Manifold" is multi-faceted, as a cut gem.   

*    "Rulers and authorities" are classes of angelic beings that have to do with man and his world.   

*    "Heavenly realms" tells us that we are here for all of creation, in heaven and on earth, to observe, in order that they might know more of God.  

*    "According to" is a standard or norm.  

*    "His eternal purpose" states that this position of the Church is an expression of His eternal will.  

  

The focus is on the Father. This means that the purpose for which God has called out the Church is that through it He might show to all the angelic realms, the full spectrum of His wisdom and character. It is important to note that there is no redemption for the angelic segment of creation who chose to follow Satan and fell from grace. Salvation is reserved to man, for whom Christ died.  

  

  

Combined Bible: Eph 3:12

Now, the focus shifts and is on the Son. It is "in Him and through faith in Him" that we have the freedom from sin and the confidence in our redemption to "approach God (the Father)." Would the Son of God approach His Father with thanksgiving and petitions? Absolutely! So, too, may we approach our Father with thanksgiving for His provision and petition for that which we most need in order to live victorious lives in Christ.  

  

  

Combined Bible: Eph 3:13

Knowing that he has suffered on their behalf, Paul says, in effect, "get a grip on it", you are caused to "glory" (shine) by means of his "sufferings". There are circumstances in which a believer is in difficulty specifically for the benefit of others. This should not be a cause of discouragement, but of increased trust and dependence on God and rest, knowing that He is bringing in His best for each of us.  

  

  

  

Combined Bible: Eph 3:14

One--The focus of our adoration is God the Father.  

  

(3:14,15) The "whole family in heaven and on earth" gives us the picture of completion. There is nothing of creation that does not emanate from "the Father". This establishes us properly in our relationship to the Father as the "Planner" of the Godhead.   

  

  

MHCC: Eph 3:1-7

For having preached the doctrine of truth, the apostle was a prisoner, but a prisoner of Jesus Christ; the object of special protection and care, while thus suffering for him. All the gracious offers of the gospel, and the joyful tidings it contains, come from the rich grace of God; it is the great means by which the Spirit works grace in the souls of men. The mystery, is that secret, hidden purpose of salvation through Christ. This was not so fully and clearly shown in the ages before Christ, as unto the prophets of the New Testament. This was the great truth made known to the apostle, that God would call the Gentiles to salvation by faith in Christ. An effectual working of Divine power attends the gifts of Divine grace. As God appointed Paul to the office, so he qualified him for it.

MHCC: Eph 3:8-12

Those whom God advances to honourable employments, he makes low in their own eyes; and where God gives grace to be humble, there he gives all other needful grace. How highly he speaks of Jesus Christ; the unsearchable riches of Christ! Though many are not enriched with these riches; yet how great a favour to have them preached among us, and to have an offer of them! And if we are not enriched with them it is our own fault. The first creation, when God made all things out of nothing, and the new creation, whereby sinners are made new creatures by converting grace, are of God by Jesus Christ. His riches are as unsearchable and as sure as ever, yet while angels adore the wisdom of God in the redemption of his church, the ignorance of self-wise and carnal men deems the whole to be foolishness.

MHCC: Eph 3:13-19

The apostle seems to be more anxious lest the believers should be discouraged and faint upon his tribulations, than for what he himself had to bear. He asks for spiritual blessings, which are the best blessings. Strength from the Spirit of God in the inner man; strength in the soul; the strength of faith, to serve God, and to do our duty. If the law of Christ is written in our hearts, and the love of Christ is shed abroad there, then Christ dwells there. Where his Spirit dwells, there he dwells. We should desire that good affections may be fixed in us. And how desirable to have a fixed sense of the love of God in Christ to our souls! How powerfully the apostle speaks of the love of Christ! The breadth shows its extent to all nations and ranks; the length, that it continues from everlasting to everlasting; the depth, its saving those who are sunk into the depths of sin and misery; the height, its raising them up to heavenly happiness and glory. Those who receive grace for grace from Christ's fulness, may be said to be filled with the fulness of God. Should not this satisfy man? Must he needs fill himself with a thousand trifles, fancying thereby to complete his happiness?

Matthew Henry: Eph 3:1-13

Here we have the account which Paul gives the Ephesians concerning himself, as he was appointed by God the apostle of the Gentiles.

I. We may observe that he acquaints them with the tribulations and sufferings which he endured in the discharge of that office, Eph 3:1. The first clause refers to the preceding chapter, and may be understood either of these two ways: - 1. " For this cause, - for having preached the doctrine contained in the foregoing chapter, and for asserting that the great privileges of the gospel belong not only to the Jews, but to believing Gentiles also, though they are not circumcised, - for this I am now a prisoner, but a prisoner of Jesus Christ, as I suffer in his cause and for his sake, and continue his faithful servant and the object of his special protection and care, while I am thus suffering for him."Observe, Christ's servants, if they come to be prisoners, are his prisoners; and he despises not his prisoners. He thinks never the worse of them for the bad character which the world gives them or the evil treatment that they met with in it. Paul adhered to Christ, and Christ owned him, when he was in prison. - For you, Gentiles; the Jews persecuted and imprisoned him because he was the apostle of the Gentiles, and preached the gospel to them. We may learn hence that the faithful ministers of Christ are to dispense his sacred truths, however disagreeable they may be to some, and whatever they themselves may suffer for doing so. Or, 2. The words may be thus understood: - " For this cause, - since you are no more strangers and foreigners (as Eph 2:19), but are united to Christ, and admitted into communion with his church, - I Paul, who am the prisoner of Jesus Christ, pray that you may be enabled to act as becomes persons thus favoured by God, and made partakers of such privileges."To this purport you find him expressing himself in Eph 3:14, where, after the digression contained in the several verses intervening, he proceeds with what he began in the first verse. Observe, Those who have received grace and signal favours from God stand in need of prayer, that they may improve and advance, and continue to act as becomes them. And, seeing Paul while he was a prisoner employed himself in such prayers to God in behalf of the Ephesians, we should learn that no particular sufferings of our own should make us so solicitous about ourselves as to neglect the cases of others in our supplications and addresses to God. He speaks again of his sufferings: Wherefore I desire that you faint not at my tribulation for you, which is your glory, Eph 3:13. While he was in prison, he suffered much there; and, though it was upon their account that he suffered, yet he would not have them discouraged nor dismayed at this, seeing God had done such great things for them by his ministry. What a tender concern was here for these Ephesians! The apostle seems to have been more solicitous lest they should be discouraged and faint upon his tribulations than about what he himself endured; and, to prevent this, he tells them that his sufferings were their glory, and would be so far from being a real discouragement, if they duly considered the matter, that they ministered cause to them for glorying and for rejoicing, as this discovered the great esteem and regard which God bore to them, in that he not only sent his apostles to preach the gospel to them, but even to suffer for them, and to confirm the truths they delivered by the persecutions they underwent. Observe, Not only the faithful ministers of Christ themselves, but their people too, have some special cause for joy and glorying, when they suffer for the sake of dispensing the gospel.

II. The apostle informs them of God's appointing him to the office, and eminently fitting and qualifying him for it, by a special revelation that he made unto him. 1. God appointed him to the office: If you have heard of the dispensation of the grace of God, which is given me to you-ward, Eph 3:2. They could not have heard of this, and therefore he does not design to speak doubtfully of this matter. Eige is sometimes an affirmative particle, and we may read it, Since you have heard, etc. He styles the gospel the grace of God here (as in other places) because it is the gift of divine grace to sinful men; and all the gracious overtures that it makes, and the joyful tidings that it contains, proceed from the rich grace of God; and it is also the great instrument in the hands of the Spirit by which God works grace in the souls of men. He speaks of the dispensation of this grace given to him; he means as he was authorized and commissioned by God to dispense the doctrine of the gospel, which commission and authority were given to him chiefly for he service of the Gentiles: to you-ward. And again, speaking of the gospel, he says, Whereof I was made a minister, etc., Eph 3:7. Here he again asserts his authority. He was MADE a minister - he did not make himself such; he took not to himself that honour - and he was made such according to the gift of the grace of God unto him. God supplied and furnished him for his work; and in the performance of it suitably assisted him with all needful gifts and graces, both ordinary and extraordinary, and that by the effectual working of his power, in himself more especially, and also in great numbers of those to whom he preached, by which means his labours among them were successful. Observe, What God calls men to he fits them for, and does it with an almighty power. An effectual working of divine power attends the gifts of divine grace. 2. As God appointed him to the office, so he eminently qualified him for it, by a special revelation that he made unto him. He makes mention both of the mystery that was revealed and of the revelation of it. (1.) The mystery revealed is that the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ, by the gospel (Eph 3:6); that is, that they should be joint-heirs with the believing Jews of the heavenly inheritance; and that they should be members of the same mystical body, be received into the church of Christ, and be interested in the gospel-promises, as well as the Jews, and particularly in that great promise of the Spirit. And this in Christ, being united to Christ, in whom all the promises are yea and amen; and by the gospel, that is, in the times of the gospel, as some understand it; or, by the gospel preached to them, which is the great instrument and means by which God works faith in Christ, as others. This was the great truth revealed to the apostles, namely, that God would call the Gentiles to salvation by faith in Christ, and that without the works of the law. (2.) Of the revelation of this truth he speaks, Eph 3:3-5. Here we may observe that the coalition of Jews and Gentiles in the gospel church was a mystery, a great mystery, what was designed in the counsel of God before all worlds, but what could not be fully understood for many ages, till the accomplishment expounded the prophecies of it. It is called a mystery because the several circumstances and peculiarities of it (such as the time and manner and means by which it should be effected) were concealed and kept secret in God's own breast, till be an immediate revelation he made them known to his servant. See Act 26:16-18. And it is called the mystery of Christ because it was revealed by him (Gal 1:12), and because it relates so very much to him. Of this the apostle has given some hints afore, or a little before; that is, in the preceding chapters. Whereby, when you read; or, as those words may be read, unto which attending (and it is not enough for us barely to read the scriptures, unless we attend to them, and seriously consider and lay to heart what we read), you may understand my knowledge in the mystery of Christ; so as to perceive how God had fitted and qualified him to be an apostle to the Gentiles, which might be to them an evident token of his divine authority. This mystery, he says, in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit (Eph 3:5); that is, "It was not so fully and clearly discovered in the ages before Christ as it is now revealed unto the prophets of this age, the prophets of the New Testament, who are immediately inspired and taught by the Spirit."Let us observe, that the conversion of the Gentile world to the faith of Christ was an adorable mystery, and we ought to bless God for it. Who would have imagined that those who had been so long in the dark, and at so great a distance, would be enlightened with the marvellous light, and be made nigh? Let us learn hence not to despair of the worst, of the worst of persons, and the worst of nations. Nothing is too hard for divine grace to do: none so unworthy but God may please to confer great grace upon them. And how much are we ourselves interested in this affair; not only as we live in a time in which the mystery is revealed, but particularly as we are a part of the nations which in times past were foreigners and strangers, and lived in gross idolatry; but are now enlightened with the everlasting gospel, and partake of its promises!

III. The apostle informs them how he was employed in this office, and that with respect to the Gentiles, and to all men.

1. With respect to the Gentiles, he preached to them the unsearchable riches of Christ, Eph 3:8. Observe, in this verse, how humbly he speaks of himself, and how highly he speaks of Jesus Christ. (1.) How humbly he speaks of himself: I am less than the least of all saints. St. Paul, who was the chief of the apostles, calls himself less than the least of all saints: he means on account of his having been formerly a persecutor of the followers of Christ. He was, in his own esteem, as little as could be. What can be less than the least? To speak himself as little as could be, he speaks himself less than could be. Observe, Those whom God advances to honourable employments he humbles and makes low in their own eyes; and, where God gives grace to be humble, there he gives all other grace. You may also observe in what a different manner the apostle speaks of himself and of his office. While he magnifies his office, he debases himself. Observe, A faithful minister of Christ may be very humble, and think very meanly of himself, even when he thinks and speaks very highly and honourably of his sacred function. (2.) How highly he speaks of Jesus Christ: The unsearchable riches of Christ. There is a mighty treasury of mercy, grace, and love, laid up in Christ Jesus, and that both for Jews and Gentiles. Or, the riches of the gospel are here spoken of as the riches of Christ: the riches which Christ purchased for, and bestows upon, all believers. And they are unsearchable riches, which we cannot find the bottom of, which human sagacity could never have discovered, and men could no otherwise attain to the knowledge of them but by revelation. Now it was the apostle's business and employment to preach these unsearchable riches of Christ among the Gentiles: and it was a favour he greatly valued, and looked upon it as an unspeakable honour to him: " Unto me is this grace given; this special favour God has granted to such an unworthy creature as I am."And it is an unspeakable favour to the Gentile world that to them the unsearchable riches of Christ are preached. Though many remain poor, and are not enriched with these riches, yet it is a favour to have them preached among us, to have an offer of them made to us; and, if we are not enriched with them, it is our own fault.

2. With respect to all men, Eph 3:9. His business and employment were to make all men see (to publish and make known to the whole world) what is the fellowship of the mystery (that the Gentiles who have hitherto been strangers to the church, shall be admitted into communion with it) which from the beginning of the world hath been hid in God (kept secret in his purpose), who created all things by Jesus Christ: as Joh 1:3, All things were made by him, and without him was not any thing made that was made; and therefore no wonder that he saves the Gentiles as well as the Jews; for he is the common Creator of them both: and we may conclude that he is able to perform the work of their redemption, seeing he was able to accomplish the great work of creation. It is true that both the first creation, when God made all things out of nothing, and the new creation, whereby sinners are made new creatures by converting grace, are of God by Jesus Christ. The apostle adds, To the intent that now unto the principalities and powers in heavenly places might be known, by the church, the manifold wisdom of God, Eph 3:10. This was one things, among others, which God had in his eye in revealing this mystery, that the good angels, who have a pre-eminence in governing the kingdoms and principalities of the world, and who are endued with great power to execute the will of God on this earth (though their ordinary residence is in heaven) may be informed, from what passes in the church and is done in and by it, of the manifold wisdom of God; that is, of the great variety with which God wisely dispenses things, or of his wisdom manifested in the many ways and methods he takes in ordering his church in the several ages of it, and especially in receiving the Gentiles into it. The holy angels, who look into the mystery of our redemption by Christ, could not but take notice of this branch of that mystery, that among the Gentiles is preached the unsearchable riches of Christ. And this is according to the eternal purpose which he purposed in Christ Jesus our Lord, Eph 3:11. Some translate the words kata prothesin tōn aiōnōn thus According to the fore-disposing of the ages which he made, etc. So Dr. Whitby, etc. "In the first of the ages,"says this author, "his wisdom seeing fit to give the promise of a Saviour to a fallen Adam: in the second age to typify and represent him to the Jews in sacred persons, rites, and sacrifices: and in the age of the Messiah, or the last age, to reveal him to the Jews, and preach him to the Gentiles."Others understand it, according to our translation, of the eternal purpose which God purposed to execute in and through Jesus Christ, the whole of what he has done in the great affair of man's redemption being in pursuance of his eternal decree about that matter. The apostle, having mentioned our Lord Jesus Christ, subjoins concerning him, In whom we have boldness and access with confidence by the faith of him (Eph 3:12); that is, "By (or through) whom we have liberty to open our minds freely to God, as to a Father, and a well-grounded persuasion of audience and of acceptance with him; and this by means of the faith we have in him, as our great Mediator and Advocate."We may come with humble boldness to hear from God, knowing that the terror of the curse is done away; and we may expect to hear from him good words and comfortable. We may have access with confidence to speak to God, knowing that we have such a Mediator between God and us, and such an Advocate with the Father.

Matthew Henry: Eph 3:14-21

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.

Barclay: Eph 3:1-7

When Paul wrote this letter he was in prison in Rome awaiting trial before Nero, waiting for the Jewish prosecutors to come with their bleak faces and their envenomed hatred and their malicious charges. In prison Paul had certain privileges, for he was allowed to stay in a house which he himself had rented and his friends were allowed access to him; but night and day he was still a prisoner chained to the wrist of the Roman soldier who was his guard and whose duty it was to see that Paul would never escape.

In these circumstances Paul calls himself "the prisoner of Christ." Here is another vivid instance of the fact that the Christian has always a double life and a double address. Any ordinary person would have said that Paul was the prisoner of the Roman government; and so he was. But Paul never thought of himself as the prisoner of Rome; he always thought of himself as the prisoner of Christ.

One's point of view makes all the difference in the world. There is a famous story of the days when Sir Christopher Wren was building St. Paul's Cathedral. On one occasion he was making a tour of the work in progress. He came upon a man at work and asked him: "What are you doing?" The man said: "I am cutting this stone to a certain size and shape." He came to a second man and asked him what he was doing. The man said: "I am earning so much money at my work." He came to a third man at work and asked him what he was doing. The man paused for a moment, straightened himself and answered: "I am helping Sir Christopher Wren build St. Paul's Cathedral."

If a man is in prison for some great cause he may either grumblingly regard himself as an ill-used creature, or he may radiantly regard himself as the standard-bearer of some great cause. The one regards his prison as a penance; the other regards it as a privilege. When we are undergoing hardship, unpopularity, material loss for the sake of Christian principles we may either regard ourselves as the victims of men or as the champions of Christ. Paul is our example; he regarded himself, not as the prisoner of Nero, but as the prisoner of Christ.

In this section Paul returns to the thought which is at the very heart of this letter. Into his life had come the revelation of the great secret of God. That secret was that the love and mercy and grace of God were meant not for the Jews alone but for all mankind. When Paul had met Christ on the Damascus road there had come to him a sudden flash of revelation. It was to the Gentiles that God had sent him "to open their eyes, that they may turn from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins, and a place among who are sanctified by faith in me" (Act 26:18).

This was a completely new discovery. The basic sin of the ancient world was contempt. The Jews despised the Gentiles as worthless in the sight of God. At worst they existed only to be annihilated, "The nation and kingdom that will not serve you shall perish; those nations shall be utterly laid waste" (Isa 60:12). At best they existed to be the slaves of Israel; "The wealth of Egypt and the merchandise of Ethiopia and the Sabeans, men of stature, shall come over to you and be yours; they shall come after thee; in chains they shall come over and they shall fall down unto thee" (Isa 45:14).

To minds which could think like that it was incredible that the grace and the glory of God were for the Gentiles. The Greek despised the barbarians--and to the Greek all other nations were barbarians. As Celsus said when he was attacking the Christians, "the barbarians may have some gift for discovering truth, but it takes a Greek to understand."

This racial contempt did not end with the ancient world. In the sixteenth century Complaynt o Scotland, it is written: "Euere nation reputis vthers nations to be barbarianes, quhen there twa natours and complexions ar contrar till vtheris." In the Mercantile Marine Magazine of 1858 there is a recommendation to the effect that the term barbarian should not be applied to British subjects in Chinese official documents. (These two illustrations are taken from The Stranger at the Gate, by T. J. Haarhoff.)

But in the ancient world the barriers were complete. No one had ever dreamed that God's privileges were for all people. It was Paul who made that discovery. That is why he is so tremendously important--for, had there been no Paul it is conceivable that there would have been no world-wide Christianity and that we would not be Christians today.

Barclay: Eph 3:1-7

When Paul thought of this secret which had been revealed to him, he thought of himself in certain ways.

(i) He regarded himself as the recipient of a new revelation. Paul never thought of himself as having discovered the universal love of God; he thought of God having revealed it to him. There is a sense in which truth and beauty are always given by God.

It is told that once Sir. Arthur Sullivan was at a performance of H.M.S. Pinafore. When that lovely duet "Ah! Leave me not to pine alone" had been sung, Sullivan turned to the friend sitting beside him and said, "Did I really write that?"

One of the great examples of poetical music of words is Coleridge's Kubla Khan. Coleridge fell asleep reading a book in which were the words: "Here Kubla Khan commanded a place to be built and a stately garden thereunto." He dreamed the poem and when he awoke he had nothing to do but write it down.

When a scientist makes a great discovery, over and over again what happens is that he thinks and thinks, and experiments and experiments; and comes to a dead end. Then quite suddenly the solution to his problem flashes upon him. It is given to him--by God.

Paul would never have claimed to be the first man to discover the universality of the love of God; he would have said that God told him the secret which had not been previously revealed to any man.

(ii) He regarded himself as the transmitter of grace. When Paul meets the leaders of the Church to talk over with them his mission to the Gentiles, he talks about the gospel of the uncircumcision being committed to him and of "the grace that was given to me" (Gal 2:7, Gal 2:9): When he writes to the Romans, he speaks of "the grace given me by God" (Rom 15:15). Paul saw his task as that of being a channel of God's grace to men. It is one of the great facts of the Christian life that we have been given the precious things of Christianity in order to share them with others. It is one of the great warnings of the Christian life that if we keep them to ourselves we lose them.

(iii) He regarded himself as having the dignity of service. Paul says that he was made a servant by the free gift of the grace of God. He did not think of his service as a wearisome duty but as a radiant privilege. It is often astonishingly difficult to persuade people to serve the Church. To teach for God, to sing for God, to administer affairs for God, to speak for God, to visit those in poverty and distress for God, to give of our time and our talent and our substance for God, should not be counted a duty to be coerced out of us; it is a privilege which we should be glad to accept.

(iv) Paul regarded himself as a sufferer for Christ. He did not expect the way of service to be easy; he did not expect the way of loyalty to be trouble-free. Unamuno, the great Spanish mystic, used to say, "May God deny you peace, and give you glory." F. R. Maltby used to say that Jesus promised his disciples three things--that "they would be absurdly happy, completely fearless, and in constant trouble." When the knights of chivalry came to the court of King Arthur and to the society of the Round Table, they came asking for dangers to face and dragons to conquer. To suffer for Christ is not a penalty; it is our glory, for it is to share in the sufferings of Christ himself and an opportunity to demonstrate the reality of our loyalty to him.

Barclay: Eph 3:8-13

Paul saw himself as a man who had been given a double privilege. He had been given the privilege of discovering the secret that it was God's will that all men should be gathered into his love. And he had been given the privilege of making this secret known to the Church and of being the instrument by which God's grace went out to the Gentiles. But that consciousness of privilege did not make Paul proud; it made him intensely humble. He was amazed that this great privilege had been given to him who, as he saw it, was less than the least of God's people.

If ever we are privileged to preach or to teach the message of the love of God or to do anything for Jesus Christ, we must always remember that our greatness lies not in ourselves but in our task and in our message. Toscanini was one of the greatest orchestral conductors in the world. Once when he was talking to an orchestra when he was preparing to play one of Beethoven's symphonies with them he said: "Gentlemen, I am nothing; you are nothing; Beethoven is everything." He knew well that his duty was not to draw attention to himself or to his orchestra but to obliterate himself and his orchestra and let Beethoven flow through.

Leslie Weatherhead tells of a talk he had with a public schoolboy who had decided to enter the ministry of the Church. He asked him when he had come to his decision, and the lad said he had been moved to make it after a certain service in the school chapel. Weatherhead very naturally asked who the preacher had been, and the lad answered that he had no idea; he only knew that Jesus Christ had spoken to him that morning. That was true preaching.

The tragic fact is that there are so many who are more concerned with their own prestige than with the prestige of Jesus Christ; and who are more concerned that they should be noticed than that Christ should be seen.

The Plan And The Wisdom Of God (Eph 3:8-13 Continued)

There are still other things in this passage which we must note.

(i) Paul reminds us that the ingathering of all men was part of the eternal purpose of God. That is something which we would do well to remember. Sometimes the history of Christianity can be presented in such a way that it sounds as if the gospel went out to the Gentiles only because the Jews would not receive it. Paul here reminds us that the salvation of the Gentiles is not an afterthought of God; the bringing of all men into his love was part of God's eternal design.

(ii) Paul uses a great word to describe the grace of God. He calls it polupoikilos (4182), which means many-coloured. The idea in this word is that the grace of God will match with any situation which life may bring to us. There is nothing of light or of dark, of sunshine or of shadow, for which it is not triumphantly adequate.

(iii) Again Paul returns to one of his favourite thoughts. In Jesus we have a free approach to God. It sometimes happens that a friend of ours knows some very distinguished person. We ourselves would never have any right to enter into that person's presence; but in our friend's company we have the right of entry. That is what Jesus does for us with God. In his presence there is an open door to God's presence.

(iv) Paul finishes with a prayer that his friends may not be discouraged by his imprisonment. Perhaps they might think that the preaching of the gospel to the Gentiles will be greatly hindered because the champion of the Gentiles is in prison. Paul reminds them that the afflictions through which he is going are for their good.

Barclay: Eph 3:14-17

It is here that Paul begins again the sentence which he began in Eph 3:1and from which he was deflected. It is for this cause begins Paul. What is the cause which makes him pray? We are back again at the basic idea of the letter. Paul has painted his great picture of the Church. This world is a disintegrated chaos; there is division everywhere, between nation and nation, between man and man, within a man's inner life. It is God's design that all the discordant elements should be brought into one in Jesus Christ. But that cannot be done unless the Church carries the message of Christ and of the love of God to every man. It is for that cause that Paul prays. He is praying that the people within the Church may be such that the whole Church will be the body of Christ.

We must note the word used for Paul's attitude in prayer. "I bow my knees," he says, "in prayer to God." That means even more than that he kneels; it means that he prostrates himself. The ordinary Jewish attitude of prayer was standing, with the hands stretched out and the palms upwards. Paul's prayer for the Church is so intense that he prostrates himself before God in an agony of entreaty.

His prayer is to God the Father. It is interesting to note the different things which Paul says in this letter about God as Father, for from them we get a clearer idea of what was in his mind when he spoke of the fatherhood of God.

(i) God is the Father of Jesus (Eph 1:2-3; Eph 1:17; Eph 6:23). It is not true to say that Jesus was the first person to call God Father. The Greeks called Zeus the father of gods and men; the Romans called their chief god Jupiter, which means Deus Pater, God the Father. But there are two closely interrelated words which have a certain similarity and yet a wide difference in their meaning.

There is paternity. Paternity means fatherhood in the purely physical sense of the term. It can be used of a fatherhood in which the father never even sees the child.

On the other hand there is fatherhood. Fatherhood describes the most intimate relationship of love and of fellowship and of care.

When men used the word father of God before Jesus came, they used it much more in the sense of paternity. They meant that the gods were responsible for the creation of men. There was in the word none of the love and intimacy which Jesus put into it. The centre of the Christian conception of God is that he is like Jesus, that he is as kind, as loving, as merciful as Jesus was. It was always in terms of Jesus that Paul thought of God.

(ii) God is the Father to whom we have access (Eph 2:18; Eph 3:12).

The essence of the Old Testament is that God was the person to whom access was forbidden. When Manoah, who was to be the father of Samson, realized who his visitor had been, he said: "We shall surely die, for we have seen God" (Jdg 13:22). In the Jewish worship of the Temple the Holy of Holies was held to be the dwelling-place of God and into it only the High Priest might enter, and that only on one day of the year. the Day of Atonement.

The centre of Christian belief is the approachability of God. H. L. Gee tells a story. There was a little boy whose father was promoted to the exalted rank of brigadier. When the little lad heard the news, he was silent for a moment, and then said, "Do you think he will mind if I still call him daddy?" The essence of the Christian faith is unrestricted access to the presence of God.

(iii) God is the Father of glory, the glorious Father (Eph 1:17). Here is the necessary other side of the matter. If we simply spoke about the accessibility of God, it would be easy to sentimentalize the love of God, and that is exactly what some people do. But the Christian faith rejoices in the wonder of the accessibility of God without ever forgetting his holiness and his glory. God welcomes the sinner, but not if he wishes to trade on God's love in order to remain a sinner. God is holy and those who seek his friendship must be holy too.

(iv) God is the Father of all (Eph 4:6). No man, no Church, no nation has exclusive possession of God; that is the mistake which the Jews made. The fatherhood of God extends to all men, and that means that we must love and respect one another.

(v) God is the Father to whom thanks must be given (Eph 5:20). The fatherhood of God implies the debt of man. It is wrong to think of God as helping us only in the great moments of life. Because God's gifts come to us so regularly we tend to forget that they are gifts. The Christian should never forget that he owes, not only the salvation of his soul, but also life and breath and all things to God.

(vi) God is the pattern of all true fatherhood. That lays a tremendous responsibility on all human fathers. G. K. Chesterton remembered his father only vaguely but his memories were precious. He tells us that in his childhood he possessed a toy theatre in which all the characters were cut-outs in cardboard. One of them was a man with a golden key. He never could remember what the man with the golden key stood for but in his own mind he always connected his father with him, a man with a golden key opening up all kinds of wonderful things.

We teach our children to call God father, and the only conception of fatherhood they can have is that which we give them. Human fatherhood should be moulded on the fatherhood of God.

The Strengthening Of Christ (Eph 3:14-17 Continued)

Paul prays that his people may be strengthened in the inner man. What did he mean? The inner man was a phrase by which the Greeks understood three things.

(a) There was a man's reason. It was Paul's prayer that Jesus Christ should strengthen the reason of his friends. He wanted them to be better able to discern between what was right and what was wrong. He wanted Christ to give them the wisdom which would keep life pure and safe.

(b) There was the conscience. It was Paul's prayer that the conscience of his people should ever become more sensitive. It is possible to disregard conscience so long that in the end it becomes dulled. Paul prayed that Jesus should keep our consciences tender and on the alert.

© There was the will. So often we know what is right, and mean to do it, but our will is not strong enough to back our knowledge and to carry out our intentions. As John Drinkwater wrote:

"Grant us the will to fashion as we feel,

Grant us the strength to labour as we know,

Grant us the purpose, ribbed and edged with steel,

To strike the blow.

Knowledge we ask not, knowledge Thou hast lent,

But, Lord, the will--there lies our deepest need,

Grant us the power to build, above the high intent,

The deed. the deed!"

The inner man is the reason, the conscience, the will.

The strengthening of the inner man comes when Christ takes up his permanent residence in the man. The word Paul uses for Christ dwelling in our hearts is the Greek katoikein (2730) which is the word used for permanent, as opposed to temporary, residence. Henry Lyte wrote as one of the verses of Abide with me:

"Not a brief glance I beg, a passing word,

But as Thou dwell'st with Thy disciples. Lord,

Familiar, condescending, patient, free,

Come, not to sojourn, but abide with me."

The secret of strength is the presence of Christ within our lives. Christ will gladly come into a man's life--but he will never force his way in. He must await our invitation to bring us his strength.

Constable: Eph 1:3--4:1

II. THE CHRISTIAN'S CALLING 1:3--3:21

". . . the first three chapters are one long prayer, culminating in the great doxology at the end of chapter 3. There is in fact nothing like this in all Paul's letters. This is the language of lyrical prayer, not the language of argument, and controversy, and rebuke."¹⁰

Constable: Eph 2:11--3:20

B. Corporate calling 2:11-3:19

New spiritual life does not just mean that we have experienced regeneration individually. Additionally God brings every Christian into union with every other Christian. In Christ we have oneness with other believers as well as oneness with God. Paul next explained this corporate aspect of our being in Christ.

". . . a major focus of this letter and of the Prison Epistles in general is the corporate nature of those who are in the body of Christ. Believers do not have a private faith; they have corporate relationship and responsibility to each other."⁵⁷

Constable: Eph 3:1-13

2. Past ignorance 3:1-13

Paul began to pray for his readers again (cf. vv. 1, 14), but he interrupted himself to tell them more about the church. What he said in this section gives background information concerning the church as a mystery.

3:1 "For this reason" refers to what Paul had said about God's blessings that are now the possession of both Gentile and Jewish believers. Since God has blessed us so greatly, Paul prayed that his readers would comprehend fully the extent of God's love for them (vv. 14-21).

His reference to himself as Christ's prisoner for the sake of the Gentiles led him to digress and explain why he was such. When Paul wrote this epistle, he was under house arrest in Rome. This imprisonment had resulted from his service for Christ, specifically his ministry among Gentiles for which the Jews had mobbed him in Jerusalem (cf. Acts 21:21, 18; 2 Tim. 1:11-12). The apostle regarded his imprisonment as God's will for him then.

3:2 This verse begins another long sentence that runs through verse 13 in the Greek text. "If indeed" (NASB) means "Surely" (NIV, cf. 4:21). The Ephesians had heard of Paul's ministry.

"Stewardship" or "administration" (Gr. oikonomia, dispensation, v. 9; 1:10) here has the idea of the management of someone else's business (cf. 1 Cor. 9:17; Col. 1:25). Paul viewed God as in the process of dispensing His grace throughout history through various administrators. Paul's responsibility was to carry God's grace to all people but particularly to the Gentiles (cf. v. 8; 2:7).

"God's principles do not change, but His methods of dealing with mankind do change over the course of history. Distinguish the ages,' wrote St. Augustine, and the Scriptures harmonize.'"⁷⁰

3:3 This duty involved the reception of revelation not previously given (i.e., the mystery), specifically that Gentiles and Jews were equal partners in the church (2; 16; 3:6). Paul had written of this mystery before in this epistle (1:10; 2:11-22).

New Testament References to "Mysteries" (things previously unknown but now revealed)71
Matt. 13:11	The secrets (mysteries) of the kingdom of heaven
Luke 8:10	The secrets (mysteries) of the kingdom of God
Rom. 11:25	The mystery of Israel experiencing a hardening of heart
Rom. 16:25-26	The mystery hidden for long ages past but now revealed
1 Cor. 4:1	Christ's servants entrusted with the secret things (mysteries) of God
Eph. 1:9	The mystery of His will
Eph. 3:2-3	The administration of God's grace, the mystery made known to Paul by revelation
Eph. 3:4	The mystery of Christ
Eph. 3:9	The mystery that God kept hidden for ages past
Eph. 5:32	A profound mystery, namely Christ and the church
Col. 1:26	The mystery kept hidden for ages and generations but now disclosed
Col. 1:27	The mystery, namely Christ in you
Col. 2:2	The mystery of God, namely Christ
Col. 4:3	The mystery of Christ
2 Thess. 2:7	The secret power (mystery) of lawlessness already at work
1 Tim. 3:9	The deep truths (mysteries) of the faith
1 Tim. 3:16	The mystery of godliness
Rev. 1:20	The mystery of the seven stars (angels)
Rev. 10:7	The mystery of God that will be accomplished
Rev. 17:5	Mystery Babylon the great

3:4 What Paul had already written about this mystery revealed his understanding of it.

3:5 The mystery was unknown before God revealed it to the New Testament apostles and prophets. Prophets may be a more specific description of apostles here. That means He did not reveal it in the Old Testament. Specifically what is the mystery in view here?

Traditional dispensationalists have understood the mystery to be the church, the body of Christ.⁷²

"Paul then, is explaining, not limiting the mystery there set forth [by his reference to the equality of Jews and Gentiles]. The concept must stand that this whole age with its program was not revealed in the Old Testament, but constitutes a new program and a new line of revelation in this present age."⁷³

"At least four defining characteristics of the church are described as a mystery. (1) The body concept of Jewish and Gentile believers united into one body is designated as a mystery in Ephesians 3:1-12. (1) The doctrine of Christ indwelling every believer, the Christ-in-you concept, is called a mystery in Colossians 1:24-27 (cf. Col. 2:10-19; 3:4, 11). (3) The church as the Bride of Christ is called a mystery in Ephesians 5:22-32. (4) The Rapture is called a mystery in 1 Corinthians 15:50-58. These four mysteries describe qualities that distinguish the church from Israel."⁷⁴

Amillennialists, covenant premillennialists, and progressive dispensationalists say that the mystery is not the church itself but the equality of Jews and Gentiles in the church.⁷⁵

"The mystery referred to in the dispensation of the mystery' (Eph. 3:9) is the relationship of Jews and Gentiles to Christ and to one another. This relationship is the distinguishing characteristic of the church."⁷⁶

"The mystery of verse 6 may thus be summed up as the coequal participation of the Gentiles with Israel in the full messianic salvation that is realized in the crucified and risen Christ and made effective to both through the apostolic proclamation of the gospel. This truth of the unity of Gentiles and Israel in the church, which has already been introduced in connection with the mystery of his will' (1:9-14, esp. vv. 12-13) and elaborated in 2:11-22, stands behind all of the teachings of the epistle as the central theme."⁷⁷

These two groups of interpreters view the church differently. Traditional dispensationalists understand the church to be an intercalation or parenthesis in God's kingdom program. Some of them refer to the church as the mystery form of the kingdom. They see the church as a hiatus in God's dealings with Israel on the earth. Consequently the church is a new entity, not simply the continuation of the Old Testament theocracy. (Non-dispensationalists refer to the church as the "new Israel."⁷⁸) This view stresses the discontinuity between Israel and the church in the past and in the future.

Amillennialists, covenant premillennialists, and progressive dispensationalists view the nature of the church differently. They believe the church is a progressive stage in the historical unfolding of God's kingdom program on earth.⁷⁹ They stress the continuity between the past, present, and future rules of God over the earth.

Was the mystery revealed in any sense in the Old Testament, or was this revelation something entirely new in Paul's day? Traditional dispensationalists respond that neither the church as a distinct entity nor the equality of Jews and Gentiles in the church was previously revealed. They appeal to the meaning of "mystery" for support. "Mystery" (Gr. mysterion) in the New Testament refers to "a truth which was once hidden but now is revealed,' a truth which without special revelation would have been unknown.'"⁸⁰ Moreover "as" (v. 5) does not mean that God had revealed it previously but now revealed it more fully in Paul's day, as the context (v. 9; cf. 2:16) and Colossians 1:26 make clear. God had not revealed anything about the church in the Old Testament.

Amillennialists, covenant premillennialists, and progressive dispensationalists say yes and no. The church was revealed in the Old Testament, not by that name but as a future stage in the earthly kingdom of God. Nevertheless the equality of Gentiles and Jews in one body (2:15-16) was new revelation.

". . . it [the mystery] was new and unknown in a relative sense only, being in its essentials an important theme of prophecy from the time of Abraham . . ."⁸¹

". . . a mystery' need not even have been unknown or unappreciated previously, except perhaps relatively so . . ."⁸²

"A mystery may be hidden in the sense that its truth has not yet been realized."⁸³

The correct interpretation depends on a proper identification of the mystery and an accurate understanding of the nature of the church.

The question of whether or not the Davidic (messianic) kingdom has already begun relates to the answer. Traditional dispensationalists say that it has not since the Davidic kingdom is an earthly kingdom and Christ will only begin to reign over it when He returns to earth. Amillennialists, covenant premillennialists, and progressive dispensationalists say that the messianic kingdom has begun since Christ is now enthroned in heaven.⁸⁴

If the Davidic kingdom is an exclusively earthly reign of Messiah, then it seems that the church is not just a segment of this kingdom. Messiah would need to be present to reign over this kingdom.⁸⁵ The church enters into many blessings because of Christ's death, resurrection, and ascension, not because He rules as the Davidic king from heaven now. Some of these blessings are identical to what believers will enjoy when Christ returns to reign on the earth. This should not lead us to conclude that the church is the first stage of Christ's messianic kingdom.

I believe that the mystery in view here is the equality of Jews and Gentiles in the church, but this is only one mystery concerning the church that the New Testament reveals. Taken together all these mysteries present the church as a distinct entity in God's plan and not just one aspect of the messianic kingdom. Neither the church nor the present equal relationship of Jews and Gentiles was revealed in the Old Testament, though Gentile blessing was. God had revealed His purpose to bless Gentiles along with Jews from Genesis 12:3 onward (cf. Isa. 2:1-4; 61:5-6).

Note that Paul said God revealed the mystery to His holy apostles and prophets by the Spirit. He did not just reveal the church to Paul. Ultradispensationalists claim that the church could not have begun before Paul appeared on the scene since he was the apostle through whom revelation concerning this mystery came.⁸⁶

3:6 This is the content of the mystery (cf. 2:11-22). First, Gentiles and Jews are fellow heirs of God's riches that He presently bestows on believers (cf. 2:19; 1:13-14; Gal. 3:29; 4:7). Second, they are fellow members of the body of Christ, which is the church (Col. 1:18). Third, they are fellow partakers of the promise concerning Christ in the gospel (i.e., that whoever trusts in Him has everlasting life; John 3:16; et al.). The mystery is not that Gentiles would enjoy salvation and enter into blessing along with Israel. God revealed that in the Old Testament (Gen. 12:3; Isa. 42:6; et al.). It is that God has joined Jews and Gentiles as equals in one body (cf. 1 Cor. 12:13).

3:7 God graciously gave Paul the opportunity to serve Him by proclaiming the gospel aided by God's supernatural enablement. "Minister" (Gr. diakonos, deacon) emphasizes service, not servitude (cf. Gr. doulos, slave).

3:8 Paul considered himself the least worthy (lit. the "leaster") of all the saints (1:1) to have received such a privilege. Rather than thinking God owed him something Paul regarded God's entrusting him with the gospel as pure grace, unmerited favor (cf. 2 Cor. 12:11). The unfathomable riches of Christ are what Paul preached and what he expounded in this epistle particularly (cf. Rom. 11:33).

3:9 The second part of Paul's ministry, besides preaching to the Gentiles, was explaining the mystery of the church to everyone. Even though God had not revealed the church earlier, it was in His plan from the beginning (1 Cor. 2:7; Rom. 16:25-26).

3:10 Paul ministered in these two ways so the manifold wisdom of God might appear clearly to the angelic hosts (cf. 1:21; 6:12). "Manifold" (Gr. polypoikilos) means variegated or made up of different kinds. Individual redemption is not in view here but the church composed of people of different types, namely Jews and Gentiles. God's manifold wisdom is apparent in the church's manifold construction. The angels marvel at God's wisdom as they observe Jews and Gentiles united in one body.

". . . the church is to be an audio-visual display of God's reconciling work. In this primary way she testifies to God's grace and wisdom. So Paul encouraged living life in Christ in such a way that reconciliation is the dominant feature of church life."⁸⁷

3:11 This plan was part of God's eternal purpose (1:11). God brought this part of His plan to fruition through our Lord's earthly ministry. Specifically the Jews' rejection of their Messiah resulted in the postponement of the messianic (Davidic) kingdom and the beginning of the church.

"God's program today is not the headship of Israel' (Deut. 28:1-13), but the headship of Christ over His church."⁸⁸

3:12 Jesus Christ's past work has an abiding present effect for believers today. Because of His work we now enjoy the rights of address and access to God. We can address God and approach Him confidently because our Savior's work has brought us to God (cf. Heb. 3:6; 4:16; 10:19, 35; Eph. 2:8; Rom. 5:2).

"Forgiven sinners do not come to God hesitantly, wondering about their likely reception. They rest not on their own achievement but on what Christ has done for them, and for that reason they come full of confidence."⁸⁹

3:13 In this verse the apostle returned to the thought with which he began this section (v. 1). God had entrusted Paul with the mystery of the church and had given him a ministry of evangelizing the Gentiles. Therefore his Ephesian readers should not view his present imprisonment as a tragedy but simply as part of his ministry. His ministry was for them and for their glory, so they should view his tribulations as part of God's good will for him and for them.

"The mystery of Ephesians 3 is the equality of Jews and Gentiles in the body of Christ. This equality and this body were not revealed in the Old Testament. They were made known only after the coming of Christ by the Spirit to the apostles and prophets including Paul but not excluding others."⁹⁰

Saucy, also a dispensationalist, interpreted the mystery in a slightly different way.

"Our examination of the mystery in Ephesians 3 leads us to a mediating position between traditional dispensational and nondispensational views. The unity of Jews and Gentiles in Christ is taking place in the church in partial fulfillment of Old Testament promises. Messianic days have dawned, albeit in a way not clearly anticipated in the prophecies. Rather than one grand age of fulfillment under the messianic reign, the prophetic fulfillment has been divided into two ages related to the two comings of Christ. In this first age of fulfillment, the spiritual messianic salvation is already present in the gospel. This gospel is broadly spoken of as the mystery, or the mystery of Christ, or the mystery of the gospel. The specific spiritual unity of all peoples entailed in this gospel is the content of the mystery of Ephesians 3."⁹¹

Whereas the Old Testament predicted the unity of Jewish and Gentile believers, it did not reveal their complete equality in Christ. On this point all dispensationalists and covenant theologians agree.

Constable: Eph 3:14-19

3. Future comprehension 3:14-19

Paul had explained that Jews and Gentiles are one in Christ (2:15). Therefore he prayed that they might experience the unity that was theirs spiritually in their relations with one another. Verses 14-19 are also one sentence in the Greek text.

"In the first prayer [1:15-23], the emphasis is on enlightenment; but in this prayer, the emphasis is on enablement. It is not so much a matter of knowing as being--laying our hands on what God has for us and by faith making it a vital part of our lives."⁹²

3:14 "For this reason" goes back to verse 1 from which Paul departed in verses 2-13 to give more information about the mystery. Bowing the knees and kneeling in prayer were postures that reflected an attitude of submission to God. Kneeling was not the common posture for prayer. Usually people stood when they prayed (cf. Mark 11:25; Luke 18:11, 13). Praying on one's knees signified especially fervent praying (cf. Luke 22:41; Acts 7:60).⁹³ "Before" suggests intimate face-to-face contact with the heavenly Father (cf. Matt. 6:9).

3:15 Paul made a word play from the word "father" (v. 14, Gr. patera). A father is the head of the typical family (Gr. patria). God is not only the Father of the family in which Gentile and Jewish believers are one (i.e., the church), but He is the prototype father. He is the ultimate Father over every other family that has a father. Every human family exists as a family with a father because of God's relationships as a Father.

3:16 In this prayer Paul requested one thing: that God would strengthen his readers in the inner man. He asked that God would provide this power (Gr. dunamis) according to his vast resources (cf. 1:18). The power comes to us through the indwelling Holy Spirit (cf. Phil. 1:19) who strengthens our inner man, namely our innermost being (i.e., not just our muscles but our entire person).

3:17 The result of this request is that Christ may be "at home" in the personality of the believer. He indwells every Christian (1 Cor. 12:13) but is at home in the lives of those believers who let Him be first in their attitudes and activities (John 15:14). As the believer keeps trusting and obeying, Jesus Christ can continue to occupy this place in his or her life. Paul was praying that his readers would enjoy intimate fellowship with their Lord (cf. 1 John 1:1-4).

The believer may grasp Christ's love because God has rooted the Christian as a plant and grounded him or her as a building in love. Jesus Christ's lordship over the life produces the love in view here.

Note another reference to the Trinity in verses 14-17: Father (v. 14), Spirit (v. 16), and Son (v. 17; cf. 1:13-14, 17; 2:18, 22).

3:18 When believers accept Jesus Christ's revelation of the mystery of the church, they are able to comprehend that God's love is broad enough to embrace both Jews and Gentiles in the church. They can appreciate that it is long enough to stretch from eternity to eternity. They can see that it is high enough to raise both Jews and Gentiles into the heavenly places. They can understand that it is deep enough to rescue both kinds of people from sin's degradation and from Satan's grip.

3:19 Paul desired that his readers would apprehend the love of Christ fully. Yet he acknowledged that full comprehension of that love is impossible because it is greater than mortals can conceive.

"No matter how much we know of the love of Christ, there is always more to know."⁹⁴

The ultimate goal of Paul's request was that his readers might be so full of knowledge and appreciation for God that they might allow Christ to control them fully (4:13).

"These four requests are more like four parts to a telescope. One request leads into the next one, and so on."⁹⁵

College: Eph 3:1-21

EPHESIANS 3

C. GOD'S PARTICIPATION (3:1-21)

1. God's Working in Paul (3:1-13)

¹ For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles - ² Surely you have heard about the administration of God's grace that was given to me for you, ³ that is, the mystery made known to me by revelation, as I have already written briefly. ⁴ In reading this, then, you will be able to understand my insight into the mystery of Christ, ⁵ which was not made known to men in other generations as it has now been revealed by the Spirit to God's holy apostles and prophets. ⁶ This mystery is that through the gospel the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus. ⁷ I became a servant of this gospel by the gift of God's grace given me through the working of his power. ⁸ Although I am less than the least of all God's people, this grace was given me: to preach to the Gentiles the unsearchable riches of Christ, ⁹ and to make plain to everyone the administration of this mystery, which for ages past was kept hidden in God, who created all things. ¹⁰ His intent was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms, ¹¹ according to his eternal purpose which he accomplished in Christ Jesus our Lord. ¹² In him and through faith in him we may approach God with freedom and confidence. ¹³ I ask you, therefore, not to be discouraged because of my sufferings for you, which are your glory.

3:1 For this reason I, Paul, the prisoner of Christ Jesus

The words "for this reason" remind us that Paul is still trying to complete a prayer he began in 1:15. The prayer is one of thanksgiving for the Gentile Christians, and all that God did to include them with the saints. At 1:15 "for this reason" was based on the spiritual blessings given in Christ; at 3:1 "for this reason" is based on Christ's resurrection and lordship, by which he destroyed sin and separation in the church.

After praising God for so much, Paul finally has cause to refer again to himself, "I, Paul." Barth comments, "Carried away by the magnitude of the things for which he must thank God, Paul so far has mentioned himself only in passing." Though imprisoned in Rome and awaiting trial by Caesar, Paul is the prisoner of Christ Jesus. Should his Lord decide that Paul must go free, all the armies of Nero could not stop him.

for the sake of you Gentiles -

Even now Paul mentions himself and his imprisonment only as it involves the Gentile believers. The situation that had led to Paul's arrest and eventual imprisonment in Rome arose directly out of his ministry among the Gentiles (Acts 21:17-36).

Having prepared to resume his prayer, Paul immediately digresses again. This time the digression is triggered by mention of the Gentiles and the results of his ministry among them. The sentence is interrupted at the end of verse one, and no verb for the subject "I, Paul" is provided until another resumption of the prayer in 3:14.

3:2 Surely you have heard about the administration of God's grace that was given to me for you,

Since Paul was writing to more than just the Ephesian church itself, he could say "surely you have heard." In the outlying churches of Asia the new Christians certainly knew about Paul, even though they had not met him (Col 2:1). They knew he was a man with a mission: someone who had been given a job to do. This job was the "administration" (oijkonomiva , oikonomia ) or "stewardship responsibility" toward the Gentiles. Using the same word, Paul spoke to the Corinthians about the "trust committed to me" (1 Cor 9:17), and to the Colossians about "the commission God gave me" (Col 1:25).

It is interesting that Paul always looked upon his job assignment as a matter "of God's grace." As a matter of fact, the giving of God's grace always carries with it a responsibility. The privilege implies a purpose. While the grace of God is free and unmerited, God expects unworthy men to attempt a worthy response (Eph 2:8-10). Thus, for Paul, the handing out of God's grace to him also meant the handing out of a job.

3:3 that is, the mystery made known to me by revelation,

The Asian Christians had heard that Paul had been let in on the "secret" (musthvrion , mystçrion ) by direct revelation from God. Modern theologians have argued much over whether Paul derived his thinking from Greek philosophers or Jewish rabbis, but Paul clearly states that it came from God. Paul had not guessed the secret plan, nor was he taught it by other men (Gal 1:1, 11-12). God revealed the secret to Paul directly, and then commissioned him to tell all men.

as I have already written briefly.

Could Paul be referring to an earlier letter to the Ephesian area? Calvin preferred the translation "as I wrote a little before," that is, somewhat earlier. If Paul is referring to an earlier letter sent to the area, the epistle to the Colossians may be intended. Most likely, however, Paul is simply referring to portions of the earlier two chapters of Ephesians, especially 1:9-10 and 2:11-22. (Cf. Jerusalem Bible, "as I have just described it.")

3:4 In reading this, then, you will be able to understand my insight into the mystery of Christ,

Apostolic letters were to be read in the public assembly of the church. As Paul's readers read the first two chapters and continued on with this present chapter, they would understand the plan which had been so long secret. What is more, they would understand Paul's own perception of the plan.

In verses 2-8, Paul focuses on his own particular role in God's long secret "mystery." Paul's specific task has been to bring in the Gentiles. Paul does not mean to imply here that bringing in the Gentiles is the whole plan; rather, that this is his own part in the plan.

When Paul speaks of the "mystery of Christ," his readers may well have remembered the many mystery religions of Asia Minor. They, too, promised to reveal hidden secrets. But those mystery religions were foolish collections of myth and fable, which would be abandoned and forgotten. The true revelation of heaven's secrets is found in the person of Jesus Christ. He is God's mystery, "in whom are hidden all the treasures of wisdom and knowledge" (Col 2:3).

3:5 which was not made known to men in other generations

That God would bless the Gentiles was not a new revelation. As early as the covenant with Abraham, God had promised to bless "all the families of the earth" (Gen 12:3). What then was this new revelation, this new unveiling of a secret? It was that God would bless the Gentiles directly through Christ, not as Jewish proselytes through the law. The "mystery" which none had known was this: "that God's blessing of the Gentiles would involve the obliteration of the old line of demarcation which separated them from Jews and the incorporation of Gentile believers together with Jewish believers, without any discrimination, in the new, comprehensive community of God's chosen people."

as it has now been revealed by the Spirit

Just as Jesus had promised, the Holy Spirit led the apostles into all truth (John 14:26). Sometimes they did not immediately grasp all the implications of Calvary, but were led step by step to complete comprehension. This gradual process is best observed in Simon Peter and his understanding of the Gentiles. Although he opened the door to Gentiles on Pentecost (Acts 2:38-39), several years later he still needed some prodding to preach to Cornelius (Acts 10:1-48). Still later, he became a "hypocrite" in Antioch when he refused to be seen eating with his Gentile brothers (Gal 2:11-16).

"As it has now been revealed" is a reminder that Paul was writing over thirty years after Pentecost. God had fully revealed his plan regarding Gentiles, not only to the apostles, but also to the first century prophets.

to God's holy apostles and prophets.

The apostles and prophets were the spokesmen for the early church. (As explained in 2:20, the prophets are not the O.T. prophets.) They are called "holy" because they have been set apart for God's service.

3:6 This mystery

Although these words are not in the original text, the NIV inserts them to pick up the thread of Paul's thought from v. 4. It is Paul's particular "insight into the mystery" that is about to be explained.

is that through the gospel the Gentiles are heirs together with Israel,

Paul's emphasis is not that the Gentiles have come over to join the Jews and their O.T. heritage. In that sense they could have become proselytes to the Law with no need of Christ. The unity of Gentile and Jew comes "through the gospel," the good news that the Son of God has died for the sins of men. It is implied in this verse, and stressed elsewhere in the N.T., that the Jews must come to God through the gospel on the same footing as the Gentiles (Rom 1:16).

Three adjectives beginning with the same prefix (suvn , syn , "together") are strung together to describe the new status of the Gentiles. The first is "heirs together" (sunklhronovma , synklçronoma , "co-inheriting"). For at least seventeen centuries the Jews had taken special pride in being God's chosen people, heirs of the promises made to Abraham. They jealously guarded their national identity and excluded non-Jews from any covenant consideration. But now, in Christ, the Gentiles are fellow heirs! As Paul wrote to the Galatian Gentiles, "If you are Christ's, then you are Abraham's offspring, heirs according to promise" (Gal 3:29).

members together of one body,

The second term becomes an entire phrase in English, "members together of one body" (suvsswma , syssôma , "co-body"). This term was apparently coined by Paul. Christ's body on earth is his church, and Gentiles have equal access with the Jews to become members of this body. While O.T. proselytes were never fully accepted on the level of those who were Jews by birth, the church draws no lines of nationality, color, gender, or social status.

and sharers together in the promise in Christ Jesus.

The third term is "sharers together" (summevtoca , symmetocha , "co-partaking," as also found in 5:7). Those who had been "foreigners to the covenants of promise" (2:12) are now partakers of the promise in Christ Jesus. All the blessings promised to the children of Abraham are made available through the Seed of Abraham, Jesus Christ. And the Gentiles share these with the Jews on equal footing. "Through the gospel, preached beforehand to Abraham and now accomplished by Christ, barriers between separated portions of the human family have been removed."

3:7 I became a servant of this gospel

While Paul had spoken almost reverently of "the holy apostles and prophets" in v. 5, he speaks of himself as only a "servant" (diavkono" , diakonos ). Also translated "minister," this is not the word for a slave (dou'lo" , doulos ), but for a simple worker (John 2:9) or one who waits on tables. Paul does not set himself up in a special class of the clergy, but states his commitment to his work as a humble servant of the gospel. The very nature of his calling ("by the gift of God's grace") prevents Paul from exalting himself. "He just cannot get over it," Hendriksen notes, "that God chose him , even himself, Paul, the great persecutor of the church, to proclaim the gospel."

by the gift of God's grace given me through the working of his power.

As in 3:2, the giving of God's grace turns out to be a job assignment. God's grace involves both the privilege of serving and the power to accomplish the task. This grace had called Paul out of ignorance, directed him to his mission, and energized him with "his power which operates mightily within me" (Col 1:29). This same "working of his mighty strength" (Eph 1:19) is available to all believers.

3:8 Although I am less than the least of all God's people,

Paul's humility seems to know no bounds. In one word he combines the comparative with the superlative to express the concept "least-er" or "lesser-most" (ejlacistovtero" , elachistoteros ). Such self-denigration is quite consistent for Paul, who also called himself "the least of the apostles" (1 Cor 15:9) and "the worst" of sinners (1 Tim 1:15). Among God's people Paul is the "least of the least" (NEB). He is "not only the least of all saints, but even less than this implies."

this grace was given me:

But Paul's real purpose is not primarily to play himself down, but to magnify the grace and power of God. Twice before in this chapter Paul has said that his task was given to him as the gift of God's grace (vv. 2, 7). Paul's very apostleship is proof of the undeserved nature of grace; his success is proof of the power of grace. Whatever Paul has accomplished, all the credit goes to God.

to preach to the Gentiles the unsearchable riches of Christ,

From the beginning, Paul was sent to the Gentiles (Acts 22:21; 26:17). His message was the unsearchable (ajnexicnivasto" , anexichniastos ) riches of Christ. Like a "reservoir so deep that soundings cannot reach the bottom of it," no limit can be placed on the resources of Christ. No sinner can be so foul, no multitude can be so huge, that the blood of Christ and the love of Christ are inadequate. No scholar can exhaust the "treasures of wisdom and knowledge" in Christ (Col 2:3); no philosopher can surpass "the glorious riches of this mystery, which is Christ in you, the hope of glory" (Col 1:27). This is precisely what Paul had in mind as he told the Corinthian Gentiles (1 Cor 2:9),

No eye has seen,

no ear has heard,

no mind has conceived

what God has prepared for those who love him.

3:9 and to make plain to everyone the administration of this mystery,

Literally, to "enlighten" (fwtivzw , phôtizô ) all men. Paul's commission was "to open their eyes, that they may turn from darkness to light" (Acts 26:18). Paul preached to pagan Gentiles, but he also tried to show his fellow Jews what God's plan for mankind was.

The "administration" (as in v. 2) was the "stewardship" or "responsibility" of how the plan was to be worked out. The focus is on how God has chosen to work out his secret purpose. (See comments on "mystery" at 1:9).

which for ages past was kept hidden in God,

Through all the earlier ages of time, God kept his intention secret. Neither Satan's hosts nor the holy angels knew what God was planning to do. Much less did any man discover the divine secret. This was the "mystery that has been kept hidden for ages and generations, but is now disclosed to the saints" (Col 1:26). From the very beginning of time everything has been directed to a specific goal, now realized and revealed in Christ.

who created all things.

God, who is the ultimate source of all things, is also the source of the plan of salvation. Throughout this epistle Paul stresses the fact that God is the all-sufficient source and the Father of all existence. Salvation itself is his handiwork, given freely through his sovereignty. It is not devised or earned by men.

3:10 His intent was that now, through the church,

The summary of this verse is that God's intent was to use the church as a demonstration of his wisdom to rebellious angels. This first clause highlights the role of the church in this plan. "The fact that God had done the seemingly impossible - reconciling and organically uniting Jews and Gentiles in the church - makes the church the perfect means of displaying God's wisdom."

In spite of the hypocrites and lukewarmness, God has used the church to achieve victory. In fact, God deliberately chose the weak, lowly, and foolish to overcome the strong, mighty, and wise (1 Cor 1:26-31). Winning the victory in spite of such handicaps, his power and wisdom are demonstrated all the more clearly. Thus, the church does not exist for itself; it exists for God and his glory. The church is the "theatre of God's works."

the manifold wisdom of God should be made known

God has often been mocked and his plans have been called foolish (1 Cor 1:21-23). But those who fail to see the depth and greatness of God's wisdom merely prove their own ignorance. Paul knows God's wisdom to be "manifold" (polupovikilo" , polypoikilos ), literally "multi-colored" or "much variegated." The "many-splendored" wisdom of God is full of infinite diversity and sparkling beauty. And how is this many-sided wisdom to be best displayed? Through the church!

to the rulers and authorities in the heavenly realms,

God presents the church as an object lesson to display his wisdom to "the rulers and authorities." This watching audience includes one or more of the following: (1) human leaders, (2) the angels of heaven, (3) the rebellious angels who side with Satan. An examination of other passages where "rulers and authorities" occur seems to indicate that these are the angelic hosts who are hostile to God.

We know there was a struggle between the angels of God and Satan's hosts (Rev 12:7) and that some angels "did not keep their positions" (Jude 6). Perhaps it is not reading too much into the text to see an early attempt by Satan and his angels to dislodge God from his throne (cf. Isa 14:13-14), much like the attempts by Absalom (1 Sam 15) and Adonijah (1 Kgs 1) to take the throne from David. But God is not "an incompetent old fool." He proves to his disrespectful creatures that his wisdom is beyond comprehension. "O the depth of the riches and wisdom and knowledge of God!" (Rom 11:33, emphasis added).

3:11 according to his eternal purpose

God has not had to change his plans in reaction to unexpected opposition from men or angels. His "purpose of the ages" was set forth before all time, and has continued unchanged through the ages. This is the mystery unknown by men (3:5) but graciously revealed to us (1:9), the "plan of him who works out everything in conformity with the purpose of his will" (1:11).

which he accomplished in Christ Jesus our Lord.

The climax of the ages comes in the appearing of Christ Jesus. All that God planned, all that God purposed, is brought to completion in him. All God's promises find their "Yes" in Christ (2 Cor 1:20). All God's earlier steps of revelation are surpassed and replaced when Jesus, God's final Word, is given (Heb 1:1-4).

3:12 In him and through faith in him

Because the purpose of the ages has been accomplished in Christ, he is the ground of our confidence and the object of our faith. All God's spiritual blessings (1:3-14) are "in him" and we access the blessings through faith in him (2:8).

Since the Greek can also be translated "through the faith of him," Barth and others have suggested that it is the faithfulness of Christ himself that should be understood. This not only minimizes the believer's role in salvation; it virtually excludes it. A majority of commentators, however, correctly see this as our faith in Christ. Even so, the act of believing has significance only when the object of faith is worthy.

we may approach God with freedom and confidence.

Literally, "we have the boldness and access in confidence." This "boldness" (parrhsiva , parrçsia ) was the classical Greek word for freedom of speech, the right "to say everything" one wished to say. Only those with the status of citizen had this right (see 2:19). The word "access" (prosagwghv , prosagôgç ) has already been used (2:18) as a benefit extended to the formerly estranged Gentiles. Since "the boldness and access" is linked by a single definite article, it is likely that a single concept is intended: we have a "bold access" to God through Christ.

The believer's "confidence" (pepoivqhsi" , pepoithçsis ) comes from the personal relationship with God through Christ. Since we have been saved through faith, not personal merit, we have peace with God. Through Christ "we have gained access by faith into this grace in which we now stand" (Rom 5:1-2). The author of Hebrews similarly exhorts us to "approach the throne of grace with boldness" (Heb 4:16).

3:13 I ask you, therefore, not to be discouraged because of my sufferings for you,

Paul also had to encourage the Philippians (1:12-14 and 2:17-18) and the Colossians (1:24) in regard to his imprisonment. Paul wants the Ephesian believers to see that imprisonment does not mean defeat. Suffering ("tribulation," qlivyi" , thlipsis ) does not mean abandonment by God, for his power is often seen most clearly in our times of weakness and distress (2 Cor 12:9).

Therefore Paul prays "not to lose heart" (ejgkakevw , enkakeô ). This is the same word used in the admonition of Jesus that we should always pray and "not give up" (Luke 18:1). Paul elsewhere spoke of the rigors of his ministry and said, "We do not lose heart" (2 Cor 4:1, 16). He encouraged the Galatians that if they did not "become weary" in doing good, they would ultimately reap a harvest (6:9).

which are your glory.

In what sense are we to understand the "glory" (dovxa , doxa ) which accrued to the Ephesians? That Paul's suffering was to their "benefit" seems much too weak. More likely is that his suffering was to their "honor or prestige," although in this case a more likely term would be kauvchma (kauchçma ), "boasting." Most likely of all, Paul is referring to "eschatological glory," the heavenly glory which they will share in eternity.

2. God Working in All Christians (3:14-21)

¹⁴ For this reason I kneel before the Father, ¹⁵ from whom his whole family ^a in heaven and on earth derives its name. ¹⁶ I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being, ¹⁷ so that Christ may dwell in your hearts through faith. And I pray that you, being rooted and established in love, ¹⁸ may have power, together with all the saints, to grasp how wide and long and high and deep is the love of Christ, ¹⁹ and to know this love that surpasses knowledge - that you may be filled to the measure of all the fullness of God. ²⁰ Now to him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us, ²¹ to him be glory in the church and in Christ Jesus throughout all generations, for ever and ever! Amen.

^a 15 Or whom all fatherhood

3:14 For this reason

Paul now concludes the prayer he has twice started (1:15 and 3:1), and from which he has twice digressed. "For this reason" is not based on the immediately preceding context, Paul's own suffering. Instead, as in 1:15 and 3:1, the "reason" is what God has done in Christ. The requests Paul will make in vv. 14-19, which form a single long sentence in Greek, are an expansion of this same theme.

I kneel before the Father,

The usual posture for praying throughout the O.T. was to stand with one's hands lifted toward heaven. Exceptions to this usual practice may be found in the case of Solomon (1 Kgs 8:54) and Daniel (Dan 6:10). Perhaps inspired by the example of Jesus in Geth- semane, early Christians adopted kneeling as a favorite posture (see Acts 7:60; 20:36; 21:5). Eusebius is the first Christian writer to mention it as "our own custom of prayer."

Jesus' example in prayer (Matt 6:9; 7:11; Luke 11:18; Mark 14:36) is also our basis for addressing God as "Father," a form of address surprisingly uncommon in the O.T. Throughout Ephesians, Paul refers to God as the Father (1:2, 3, 17; 2:18; 4:6; 5:20; 6:23).

3:15 from whom his whole family in heaven and on earth derives its name.

Paul's emphasis on the total Fatherhood of God is closely connected to the preceding verses, especially verse nine. He who "created all things" is the Father (pathvr , patçr ) of creation's whole family (patriav , patria ). Paul's use of patria to make a play on words creates a translation difficulty. Should it be "every family" (as ARV, RSV, NEB, NASB, and NRSV), "all fatherhood" (as Phillips and Bruce), or "the whole family" (as KJV and NIV)? Since Paul's line of thought goes against the disunity of "every family," as well as the abstraction of a prototypical "fatherhood," the NIV rendering is to be preferred. The whole created family derives its name and its being from God. "Of things merely material God is the creator; of personal intelligences He is the Father."

Those "in heaven" include not only those of God's people who have already died, but also every rank of heavenly angel.

3:16 I pray that out of his glorious riches he may strengthen you with power

Paul is not asking God to do something beyond his resources. God's treasure store of rich blessings is inexhaustible (Eph 1:7, 18; 2:4). God's blessings are limited only by the measure of our own willingness to get into a position to receive them.

The prayer is a threefold petition linked to the three members of the Godhead. Expressed in another way, it is the result of what God through Christ can do in us:

Spirit within - for strength

Christ within - for love

God within - for fullness

The prayer for inner power (duvnami" , dynamis ) is reminiscent of 1:19, but this time the channel of strength is his Spirit.

through his Spirit in your inner being,

God's Spirit has frequently been associated with power throughout the O.T. In the time of the Judges, the Holy Spirit took possession of weak, fearful Gideon and destroyed a force of 120,000 Midianites (Judg 6:34 and 8:10). Some years later the Spirit came upon Samson "in power," enabling him to tear apart a lion with his bare hands (Judg 14:6). On other occasions the Spirit "came upon him in power," and he killed thirty (Judg 14:19) and a thousand (Judg 15:14) of God's enemies.

These incidents illustrate a pattern of the Spirit's activity in the O.T. The Spirit came in power upon isolated individuals, and then for only a brief period of time. The days had not yet come when God would "pour out his Spirit on all flesh" (Joel 2:28) to be a permanent resident within all believers.

The coming of the Holy Spirit at Pentecost was accompanied with many signs and wonders, but the real work of the Spirit throughout the Christian era was to be spiritual, not physical. His power is for the "inner being," rather than the outer. This is the sustaining power that Paul himself has known (2 Cor 1:8-10; 12:7-10; Phil 4:13; 1 Tim 1:12; 2 Tim 4:17).

3:17 so that Christ may dwell in your hearts through faith.

Paul's second petition is that Christ may dwell in our hearts. This is difficult to separate from the request for the Spirit in the inner being. Bruce notes that "the ministry of the Spirit is devoted to making the presence and power of the risen Christ real to those whom he indwells: hence the experience of the indwelling Spirit and of the indwelling Christ is the same experience."

The indwelling Presence is promised as a result of repentance and baptism (Acts 2:38), but all of this must be "through faith." Mere mechanical participation in church ordinances does not cause Christ to take up residence in the heart. The indwelling Christ (Col 1:27; John 14:23; 2 Cor 6:16; Rev 3:20) enters and resides on the basis of faith. Like Paul himself, when we "live by faith in the Son of God," then we no longer live, but "Christ lives within" us (Gal 2:20). Should a person cease to have faith, he ceases to have a place within himself where Christ can dwell.

And I pray that you, being rooted and established in love,

Love is the soil in which believers are "rooted" (perf. ptc. of rJizovw , rhizoô ) and on which the foundation is "established" (perf. ptc. of qemeliovw , themelioô ). The twofold metaphor of a tree and a building emphasizes that love is the necessary base to support the superstructure. The firmly rooted tree bears much fruit and the solidly founded building becomes a sanctuary in which the Lord dwells.

"In love" draws attention to what was central in the ministry of Jesus, and therefore in the lives of his followers. His greatest commandments were summed up by love (Matt 22:36-40) and love was the identifying mark of his disciples (John 13:35). The fruit of the Spirit (who is so immediately associated with Christ in our hearts) begins with love (Gal 5:22). Love is therefore both the soil from which our roots derive their nourishment, and the supreme virtue among the fruits that we express.

3:18 may have power, together with all the saints,

Paul prays that his readers "may be strong" (ejxiscuvw , exischyô ), having the same ability with which all God's people are infused. The phrase "with all the saints" is a subtle reminder that our mystic communion with Christ is not a private matter. Our faith is personal, but it is not private. We are not alone in the family, being united with even the saints in heaven.

to grasp how wide and long and high and deep is the love of Christ,

The task for which Paul's readers must be strong is the challenge of comprehending the incomprehensible, grasping that which is just too big to grasp. The word for "grasp" (katalambavnw , katalambanô ) meant to "to take hold firmly for oneself; especially, to comprehend with the mind." Just as Christ's riches are unsearchable (3:8), so is his love too great for us to grasp completely. Like children who have seen the ocean for the first time, we should never cease to marvel at the magnitude of the love of Christ. Without the divine assistance that Paul is requesting for us, we would never be able to understand the love of Christ beyond a superficial level.

The NIV translation of this verse is interpretative, filling in what is missing in the Greek. The original simply says, "In order that you may be strong to grasp/comprehend with all the saints what is the breadth and length and height and depth." The NIV interpretation is supported by the flow of thought into the following verse, but various alternatives have been proposed.

3:19 and to know this love that surpasses knowledge

The object of our grasping, the thing so grand in all dimensions, is the love that surpasses knowledge. To "know" (ginwvskw , ginôskô ) this love is to gain the kind of knowledge that comes by personal involvement and experience. The extent of this involvement is well illustrated by the use of the word in the Greek translation of the O.T. In Genesis 4:1 Adam "knew" his wife and she conceived a son. In that context "to know" meant to enter into an intimate, productive relationship.

What Paul is praying for is not just intellectual knowledge concerning the details and dimensions of Christ's great love. He wants all Christians to really know that love through intimate, personal participation. It is a love too deep for the mind to plumb its depths; a love too high to be surpassed; a love too broad to exclude any who come to him; a love too long to be outlasted.

The Greek word for "surpasses" (uJperbavllw , hyperballô ) in this verse is the same word which was translated "incomparable" in 1:19 and 2:7. All three texts refer to some facet of the divine nature that is too great to be completely understood or defined by mortal man. Bruce notes, "There is always more to know; it is inexhaustible." While we cannot totally grasp so great a concept as the love of Christ, we can come to know it and participate in it. It is this experiential knowledge for which Paul is praying.

- that you may be filled to the measure of all the fullness of God.

Paul's third petition is that his readers be filled with all the fullness of God, the third member of the Godhead. To think that the Creator, in all his vastness, could come and dwell in man's insignificant frame is an incredible thought. Yet to be filled with God's fullness is not so very different from having Christ live in the heart, or being strengthened by the Spirit in the inner man. When Jesus promised the coming of the Counselor he said, "If anyone loves me, he will obey my teaching. My Father will love him, and we will come to him and make our home with him" (John 14:23). Thus, it becomes difficult to draw strict lines of separation between the Father, Son, and Spirit in their respective activities. The unity and diversity of the Trinity cannot be reduced to simplistic, easy terms.

It is when we are "filled with the Spirit" (Eph 5:18) that we are also filled with God's fullness. It is "in Christ" that we are able to come to "fullness of life" (Col 2:10), because it is in Christ that "all the fullness of God" resides (Col 1:19; 2:9). God, who is infinite in all his attributes, allows us to draw on his resources.

3:20 Now to him who is able to do immeasurably more than all we ask or imagine,

Although Paul has prayed for much, his doxology shows that God is able to grant far more. Hendriksen notes these steps in the progression of Paul's grand thought: (1) God is able to do "all we ask" him to do. (2) He is able to do all that we dare not ask but merely "imagine." (3) He can do "more" than this. (4) He can do "far more, very far more." "Neither the narrowness of our knowledge nor the feebleness of our prayer will limit the richness of his gifts."

according to his power that is at work within us,

Paul's prayer for God's threefold participation in our lives is concluded with a reminder of our participation in God's kingdom. The "power" (duvnami" , dynamis ) being energized (ejnergevw , energeô ) in us is a climactic summary of the earlier words of this same prayer (1:19). This glorious power is a power "that is at work within us," those who believe in Christ. God could have done all the work of the kingdom by himself, but he has chosen to work through us. God will rarely do for us what he can do through us! God has all the power needed to carry out this plan. It appears that the only thing lacking is the confidence and cooperation of his children.

3:21 to him be glory

We do not actually "give" God glory. Rather, we recognize and acknowledge that he, "the Father of glory" (1:17) is already in rightful possession of it. God's "glory" (dovxa , doxa ) is his majesty and shining splendor. It is his magnificence and radiance which are natural expressions of his very being. The word glory has an unavoidable association with brightness and light, reflecting the "divine and heavenly mode of being."

in the church and in Christ Jesus

God is glorified in his people (Phil 1:11; 2 Thess 1:12), because his power is at work within them. The joining of the church and Christ, the body and the Head, seems logical and proper in the context of Ephesians, although this is the only doxology in the N.T. to do so. While some commentators express surprise that the church is named before Christ Jesus, the same sequence will recur just four verses into chapter four.

throughout all generations, for ever and ever! Amen.

Literally, "into all generations of the age of the ages." God is to be glorified in the praise of the church, and through the life of the church, in every generation - including this one. Even now it is possible for the church to bring honor and glory to God. As far as one might see into the future of human affairs ("the age of the ages"), throughout all eternity God shall be praised through his people.

The word "Amen" comes from the Hebrew language, meaning "firm, sure, valid, binding." The addition of "Amen" by the same person who has pronounced a prayer or benediction was not usual in the O.T. or in synagogue practice, but becomes common in the N.T. Paul believed in his heart and proved in his life that God's in-working power is a present reality. We add our "Amen" to this benediction by proving that same power to be at work in us, thus giving God glory in our generation.

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Critics Ask: Eph 3:5

EPHESIANS 3:5 —How could the mystery of Christ be hidden in previous ages and yet known by the OT Prophets?

PROBLEM: According to this passage, the mystery of the church, the body of Christ, was not known in other ages. Yet the apostle goes on to say that it was revealed to the “apostles and prophets.” But the prophets lived prior to the time of Paul. How could the prophets have known if people in the OT did not know the mystery?

SOLUTION: There are several reasons for believing that Paul is referring to NT prophets, not OT ones.

First, the order in which he mentions them is not prophets and then apostles, but “apostles and prophets.”

Second, this same phrase is used to describe the foundation of the NT church which is built on the “foundation of the apostles and prophets” ( Eph. 2:20 ). But the NT church did not begin in the OT, but only after Christ announced it in Matthew 16:18 .

Third, the text says clearly that the mystery of the spiritual body of Christ “was not made known” to the sons of men “in other ages” but only now to “the apostles and prophets” ( Eph. 3:5 ).

Finally, the parallel passage in Colossians says emphatically, “the mystery … has been hidden from ages and from generations, but now has been revealed to His saints” ( 1:26 ). Thus, the “prophets” to whom it was made known were NT prophets (cf. 1 Cor. 12:28 ; Eph. 4:11 ).   

Evidence: Eph 3:5

Your one business in life is to lead men to believe in Jesus Christ by the power of the Holy Spirit. Every other thing should be made subservient to this one objective. CHARLES SPURGEON

Evidence: Eph 3:7

It is God’s power, working in us through His Holy Spirit, that equips us to share the gospel. (See Act 1:8 ) God provides the ability; all He wants from us is our availability.

Evidence: Eph 3:9

Life’s origins—the ever-changing mind of science . According to an NBC News report in August 1999, there was a " remarkable" discovery in Australia. They said the Journal of Science reported that they had found what they considered to be proof that life appeared on earth 2.7 billion years ago—a billion years earlier than previously thought. They now admit that they were wrong in their first estimate (a mere 1,000,000,000 years off), but with this discovery they are now sure that they have the truth...until their next discovery.

CBS News reported in October 1999 that discoveries were made of the bones of an unknown animal in Asia that may be as much as 40 million years old. This changed scientific minds as to where man first originated. Scientists once believed that primates evolved in Africa, but now they think they may be wrong, and that man’s ancestors may have originated in Asia. So they believe ...until the next discovery.

USA Today (March 21, 2001) reported, " Paleontologists have discovered a new skeleton in the closet of human ancestry that is likely to force science to revise, if not scrap, current theories of human origins." Reuters reported that the discovery left " scientists of human evolution...confused," saying, " Lucy may not even be a direct human ancestor after all."

What is science? " We are invited, brethren, most earnestly to go away from the old-fashioned belief of our forefathers because of the supposed discoveries of science. What is science? The method by which man tries to hide his ignorance. It should not be so, but so it is. You are not to be dogmatical in theology, my brethren, it is wicked; but for scientific men it is the correct thing. You are never to assert anything very strongly; but scientists may boldly assert what they cannot prove, and may demand a faith far more credulous than any we possess. Forsooth, you and I are to take our Bibles and shape and mould our belief according to the ever-shifting teachings of so-called scientific men. What folly is this! Why, the march of science, falsely so called, through the world may be traced by exploded fallacies and abandoned theories. Former explorers once adored are now ridiculed; the continual wreckings of false hypotheses is a matter of universal notoriety. You may tell where the supposed learned have encamped by the debris left behind of suppositions and theories as plentiful as broken bottles." Charles Spurgeon

Introduction / Outline

Robertson: Ephesians (Book Introduction)

The Epistle to the Ephesians

From Rome a.d. 63

By Way of Introduction

There are some problems of a special nature that confront us about the so-called Epistle to the Ephesians.

The Authorship

It is not admitted by all that Paul wrote it, though no other adequate explanation of its origin has ever been given. So far as subject matter and vocabulary and style are concerned, if Colossians is Pauline, there is little or nothing to be said against the Pauline authorship of this Epistle.

Relation to Colossians

As we have seen, the two Epistles were sent at the same time, but clearly Colossians was composed first. Ephesians bears much the same relation to Colossians that Romans does to Galatians, a fuller treatment of the same general theme in a more detached and impersonal manner.

The Destination

The oldest documents (Aleph and B) do not have the words en Ephesōi (in Ephesus) in Eph_1:1 (inserted by a later hand). Origen did not have them in his copy. Marcion calls it the Epistle to the Laodiceans. We have only to put here Col_4:16 " the letter from Laodicea" to find the probable explanation. After writing the stirring Epistle to the Colossians Paul dictated this so-called Epistle to the Ephesians as a general or circular letter for the churches in Asia (Roman province). Perhaps the original copy had no name in Eph_1:1 as seen in Aleph and B and Origen, but only a blank space. Marcion was familiar with the copy in Laodicea. Basil in the fourth century mentions some MSS. with no name in the address. Most MSS. were copies from the one in Ephesus and so it came to be called the Epistle to the Ephesians. The general nature of the letter explains also the absence of names in it, though Paul lived three years in Ephesus.

The Date

The same date must be assigned as for Philemon and Colossians, probably a.d. 63.

The Place of Writing

This would also be the same, that is Rome, though Deissmann and Duncan argue for Ephesus itself as the place of writing. Some scholars even suggest Caesarea.

The Character of the Epistle

The same Gnostic heresy is met as in Colossians, but with this difference. In Colossians the emphasis is on the Dignity of Christ as the Head of the Church, while in Ephesians chief stress is placed upon the Dignity of the Church as the Body of Christ the Head. Paul has written nothing more profound than chapters Ephesians 1-3 of Ephesians. Stalker termed them the profoundest thing ever written. He sounds the depths of truth and reaches the heights. Since Ephesians covers the same ground so largely as Colossians, only the words in Ephesians that differ or are additional will call for discussion.

JFB: Ephesians (Book Introduction)

THE headings (Eph 1:1, and Eph 3:1, show that this Epistle claims to be that of Paul. This claim is confirmed by the testimonies of IRENÆUS, [Against Heresies, 5.2,3; 1.8,5]; CLEMENT OF ALEXANDRIA, [Miscellanies, 4, P. 65, and The Instructor, 1.8]; ORIGEN, [Against Celsus, 4,211]. It is quoted by VALENTINUS, A.D. 120, namely, Eph 3:14-18, as we know from HIPPOLYTUS [The Refutation of All Heresies, p. 193]. POLYCARP [Epistle to the Philippians, 12], testifies to its canonicity. So TERTULLIAN [Against Marcion, 5,17]. IGNATIUS [Epistle to the Ephesians, 12], which alludes to the frequent and affectionate mention made by Paul of the Christian state, privileges, and persons of the Ephesians in his Epistle.

Two theories, besides the ordinary one, have been held on the question, to whom the Epistle is addressed. GROTIUS, after the heretic Marcion, maintains that it was addressed to the Church at Laodicea, and that it is the Epistle to which Paul refers in Col 4:16. But the Epistle to the Colossians was probably written before that to the Ephesians, as appears from the parallel passages in Ephesians bearing marks of being expanded from those in Colossians; and Marcion seems to have drawn his notion, as to our Epistle, from Paul's allusion (Col 4:16) to an Epistle addressed by him to the Laodiceans. ORIGEN and CLEMENT OF ALEXANDRIA, and even TERTULLIAN, who refers to Marcion, give no sanction to his notion. No single manuscript contains the heading, "to the saints that are at Laodicea." The very resemblance of the Epistle to the Ephesians, to that to the Colossians, is against the theory; for if the former were really the one addressed to Laodicea (Col 4:16), Paul would not have deemed it necessary that the churches of Colosse and Laodicea should interchange Epistles. The greetings, moreover (Col 4:15), which he sends through the Colossians to the Laodiceans, are quite incompatible with the idea that Paul wrote an Epistle to the Laodiceans at the same time, and by the same bearer, Tychicus (the bearer of our Epistle to the Ephesians, as well as of that to Colosse, Eph 6:21; Col 4:7); for who, under such circumstances, would not send the greetings directly in the letter to the party saluted? The letter to Laodicea was evidently written some time before that to Colosse, Archbishop USHER has advanced the second theory: That it was an encyclical letter headed, as in Manuscript B., "to the saints that are . . . and to the faithful," the name of each Church being inserted in the copy sent to it; and that its being sent to Ephesus first, occasioned its being entitled, as now, the Epistle to the Ephesians. ALFORD makes the following objections to this theory: (1) It is at variance with the spirit of the Epistle, which is clearly addressed to one set of persons throughout, co-existing in one place, and as one body, and under the same circumstances. (2) The improbability that the apostle, who in two of his Epistles (Second Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification. (3) The still greater improbability that he should have, as on this hypothesis must be assumed, written a circular Epistle to a district, of which Ephesus was the commercial capital, addressed to various churches within that district, yet from its very contents (as by the opponents' hypothesis) not admitting of application to the Church of that metropolis, in which he had spent so long a time, and to which he was so affectionately bound. (4) The inconsistency of this hypothesis with the address of the Epistle, and the universal testimony of the ancient Church. The absence of personal greetings is not an argument for either of the two theories; for similarly there are none in Galatians, Philippians, First and Second Thessalonians, First Timothy. The better he knows the parties addressed, and the more general and solemn the subject, the less he seems to give of these individual notices. Writing, as he does in this Epistle, on the constitution and prospects of Christ's universal Church, he refers the Ephesians, as to personal matters, to the bearer of the Epistle, Tychicus (Eph 6:21-22). As to the omission of "which are at Ephesus" (Eph 1:1), in Manuscript B., so "in Rome" (Rom 1:7) is omitted in some old manuscripts: it was probably done by churches among whom it was read, in order to generalize the reference of its contents, and especially where the subject of the Epistle is catholic. The words are found in the margin of Manuscript B, from a first hand; and are found in all the oldest manuscripts and versions.

Paul's first visit to Ephesus (on the seacoast of Lydia, near the river Cayster) is related in Act 18:19-21. The work, begun by his disputations with the Jews in his short visit, was carried on by Apollos (Act 18:24-26), and Aquila and Priscilla (Act 18:26). At his second visit, after his journey to Jerusalem, and thence to the east regions of Asia Minor, he remained at Ephesus "three years" (Act 19:10, the "two years" in which verse are only part of the time, and Act 20:31); so that the founding and rearing of this Church occupied an unusually large portion of the apostle's time and care; whence his language in this Epistle shows a warmth of feeling, and a free outpouring of thought, and a union in spiritual privileges and hope between him and them (Eph 1:3, &c.), such as are natural from one so long and so intimately associated with those whom he addresses. On his last journey to Jerusalem, he sailed by Ephesus and summoned the elders of the Ephesian Church to meet him at Miletus, where he delivered his remarkable farewell charge (Acts 20:18-35).

This Epistle was addressed to the Ephesians during the early part of his imprisonment at Rome, immediately after that to the Colossians, to which it bears a close resemblance in many passages, the apostle having in his mind generally the same great truths in writing both. It is an undesigned proof of genuineness that the two Epistles, written about the same date, and under the same circumstances, bear a closer mutual resemblance than those written at distant dates and on different occasions. Compare Eph 1:7 with Col 1:14; Eph 1:10 with Col 1:20; Eph 3:2 with Col 1:25; Eph 5:19 with Col 3:16; Eph 6:22 with Col 4:8; Eph 1:19; Eph 2:5 with Col 2:12-13; Eph 4:2-4 with Col 3:12-15; Eph 4:16 with Col 2:19; Eph 4:32 with Col 3:13; Eph 4:22-24 with Col 3:9-10; Eph 5:6-8 with Col 3:6-8; Eph 5:15-16 with Col 4:5; Eph 6:19-20 with Col 4:3-4; Eph 5:22-33; Eph 6:1-9 with Col 3:18; Eph 4:24-25 with Col 3:9; Eph 5:20-22 with Col 3:17-18. Tychicus and Onesimus were being sent to Colosse, the former bearing the two Epistles to the two churches respectively, the latter furnished with a letter of recommendation to Philemon, his former master, residing at Colosse. The date was probably about four years after his parting with the Ephesian elders at Miletus (Acts 20:6-38), about A.D. 62, before his imprisonment had become of the more severe kind, which appears in his Epistle to the Philippians. From Eph 6:19-20 it is plain he had at the time, though a prisoner, some degree of freedom in preaching, which accords with Act 28:23, Act 28:30-31, where he is represented as receiving at his lodgings all inquirers. His imprisonment began in February A.D. 61 and lasted "two whole years" (Act 28:30) at least, and perhaps longer.

The Church of Ephesus was made up of converts partly from the Jews and partly from the Gentiles (Act 19:8-10). Accordingly, the Epistle so addresses a Church constituted (Eph 2:14-22). Ephesus was famed for its idol temple of Artemis or Diana, which, after its having been burnt down by Herostratus on the night that Alexander the Great was born (355 B.C.), was rebuilt at enormous cost and was one of the wonders of the world. Hence, perhaps, have arisen his images in this Epistle drawn from a beautiful temple: the Church being in true inner beauty that which the temple of the idol tried to realize in outward show (Eph 2:19-22). The Epistle (Eph 4:17; Eph 5:1-13) implies the profligacy for which the Ephesian heathen were notorious. Many of the same expressions occur in the Epistle as in Paul's address to the Ephesian elders. Compare Eph 1:6-7; Eph 2:7, as to "grace," with Act 20:24, Act 20:32 : this may well be called "the Epistle of the grace of God" [ALFORD]. Also, as to his "bonds," Eph 3:1, and Eph 4:1 with Act 20:22-23. Also Eph 1:11, as to "the counsel of God," with Act 20:27. Also Eph 1:14, as to "the redemption of the purchased possession," with Act 20:28. Also Eph 1:14, Eph 1:18; Eph 2:20; Eph 5:5, as to "building up" the "inheritance," with Act 20:32.

The object of the Epistle is "to set forth the ground, the course, and the aim and end of THE CHURCH OF THE FAITHFUL IN CHRIST. He speaks to the Ephesians as a type or sample of the Church universal" [ALFORD]. Hence, "the Church" throughout the Epistle is spoken of in the singular, not in the plural, "churches." The Church's foundation, its course, and its end, are his theme alike in the larger and smaller divisions of the whole Epistle. "Everywhere the foundation of the Church is in the will of the Father; the course of the Church is by the satisfaction of the Son; the end of the Church is the life in the Holy Spirit" [ALFORD]. Compare respectively Eph 1:11; Eph 2:5; Eph 3:16. This having been laid down as a matter of doctrine (this part closing with a sublime doxology, Eph 3:14-21), is then made the ground of practical exhortations. In these latter also (from Eph 4:1, onward), the same threefold division prevails, for the Church is represented as founded on the counsel of "God the Father, who is above all, through all, and in all," reared by the "one Lord," Jesus Christ, through the "one Spirit" (Eph 4:4-6, &c.), who give their respective graces to the several members. These last are therefore to exercise all these graces in the several relations of life, as husbands, wives, servants, children, &c. The conclusion is that we must put on "the whole armor of God" (Eph 6:13).

The sublimity of the STYLE and LANGUAGE corresponds to the sublimity of the subjects and exceeds almost that of any part of his Epistles. It is appropriate that those to whom he so wrote were Christians long grounded in the faith. The very sublimity is the cause of the difficulty of the style, and of the presence of peculiar expressions occurring, not found elsewhere.

JFB: Ephesians (Outline)

• INSCRIPTION: ORIGIN OF THE CHURCH IN THE FATHER'S ETERNAL COUNSEL, AND THE SON'S BLOODSHEDDING: THE SEALING OF IT BY THE SPIRIT. THANKSGIVING AND PRAYER THAT THEY MAY FULLY KNOW GOD'S GRACIOUS POWER IN CHRIST TOWARDS THE SAINTS. (Eph. 1:1-23)
• GOD'S LOVE AND GRACE IN QUICKENING US, ONCE DEAD, THROUGH CHRIST. HIS PURPOSE IN DOING SO: EXHORTATION BASED ON OUR PRIVILEGES AS BUILT TOGETHER, AN HOLY TEMPLE, IN CHRIST, THROUGH THE SPIRIT. (Eph. 2:1-22)
• HIS APOSTOLIC OFFICE TO MAKE KNOWN THE MYSTERY OF CHRIST REVEALED BY THE SPIRIT: PRAYER THAT BY THE SAME SPIRIT THEY MAY COMPREHEND THE VAST LOVE OF CHRIST: DOXOLOGY ENDING THIS DIVISION OF THE EPISTLE. (Eph. 3:1-21)
• EXHORTATIONS TO CHRISTIAN DUTIES RESTING ON OUR CHRISTIAN PRIVILEGES, AS UNITED IN ONE BODY, THOUGH VARYING IN THE GRACES GIVEN TO THE SEVERAL MEMBERS, THAT WE MAY COME UNTO A PERFECT MAN IN CHRIST. (Eph. 4:1-32) Translate, according to the Greek order, "I beseech you, therefore (seeing that such is your calling of grace, the first through third chapters) I the prisoner in the Lord (that is, imprisoned in the Lord's cause)." What the world counted ignominy, he counts the highest honor, and he glories in his bonds for Christ, more than a king in his diadem [THEODORET]. His bonds, too, are an argument which should enforce his exhortation.
• EXHORTATIONS TO LOVE: AND AGAINST CARNAL LUSTS AND COMMUNICATIONS. CIRCUMSPECTION IN WALK: REDEEMING THE TIME: BEING FILLED WITH THE SPIRIT: SINGING TO THE LORD WITH THANKFULNESS: THE WIFE'S DUTY TO THE HUSBAND RESTS ON THAT OF THE CHURCH TO CHRIST. (Eph. 5:1-33)
• MUTUAL DUTIES OF PARENTS AND CHILDREN: MASTERS AND SERVANTS: OUR LIFE A WARFARE: THE SPIRITUAL ARMOUR NEEDED AGAINST SPIRITUAL FOES. CONCLUSION. (Eph. 6:1-24)

TSK: Ephesians 3 (Chapter Introduction)

Overview

Eph 3:1, The hidden mystery that the Gentiles should be saved was made known to Paul by revelation; Eph 3:8, and to him was that grace given, that he should preach it; Eph 3:13, He desires them not to faint for his tribulation; Eph 3:14, and prays that they may perceive the great love of Christ toward them.

Poole: Ephesians 3 (Chapter Introduction)

CHAPTER 3

MHCC: Ephesians (Book Introduction)

This epistle was written when St. Paul was a prisoner at Rome. The design appears to be to strengthen the Ephesians in the faith of Christ, and to give exalted views of the love of God, and of the dignity and excellence of Christ, fortifying their minds against the scandal of the cross. He shows that they were saved by grace, and that however wretched they once were, they now had equal privileges with the Jews. He encourages them to persevere in their Christian calling, and urges them to walk in a manner becoming their profession, faithfully discharging the general and common duties of religion, and the special duties of particular relations.

MHCC: Ephesians 3 (Chapter Introduction)

(Eph 3:1-7) The apostle sets forth his office, and his qualifications for it, and his call to it.

(Eph 3:8-12) Also the noble purposes answered by it.

(Eph 3:13-19) He prays for the Ephesians.

(Eph 3:20, Eph 3:21) And adds a thanksgiving.

Matthew Henry: Ephesians (Book Introduction)

An Exposition, with Practical Observations, of The Epistle of St. Paul to the Ephesians

Some think that this epistle to the Ephesians was a circular letter sent to several churches, and that the copy directed to the Ephesians happened to be taken into the canon, and so it came to bear that particular inscription. And they have been induced the rather to think this because it is the only one of all Paul's epistles that has nothing in it peculiarly adapted to the state or case of that particular church; but it has much of common concernment to all Christians, and especially to all who, having been Gentiles in times past, were converted to Christianity. But then it may be observed, on the other hand, that the epistle is expressly inscribed (Eph 1:1) to the saints which are at Ephesus; and in the close of it he tells them that he had sent Tychicus unto them, whom, in 2Ti 4:12, he says he had sent to Ephesus. It is an epistle that bears date out of a prison: and some have observed that what this apostle wrote when he was a prisoner had the greatest relish and savour in it of the things of God. When his tribulations did abound, his consolations and experiences did much more abound, whence we may observe that the afflictive exercises of God's people, and particularly of his ministers, often tend to the advantage of others as well as to their own. The apostle's design is to settle and establish the Ephesians in the truth, and further to acquaint them with the mystery of the gospel, in order to it. In the former part he represents the great privilege of the Ephesians, who, having been in time past idolatrous heathens, were now converted to Christianity and received into covenant with God, which he illustrates from a view of their deplorable state before their conversion, ch. 1-3. In the latter part (which we have in the Eph 4:1, Eph 5:1, and Eph 6:1 chapters) he instructs them in the principal duties of religion, both personal and relative, and exhorts and quickens them to the faithful discharge of them. Zanchy observes that we have here an epitome of the whole Christian doctrine, and of almost all the chief heads of divinity.

Matthew Henry: Ephesians 3 (Chapter Introduction)

This chapter consists of two parts. I. Of the account which Paul gives the Ephesians concerning himself, as he was appointed by God to be the apostle of the Gentiles (Eph 3:1-13). II. Of his devout and affectionate prayer to God for the Ephesians (Eph 3:14-21). We may observe it to have been very much the practice of this apostle to intermix, with his instructions and counsels, intercessions and prayers to God for those to whom he wrote, as knowing that all his instructions and teachings would be useless and vain, except God did co-operate with them, and render them effectual. This is an example that all the ministers of Christ should copy after, praying earnestly that the efficacious operations of the divine Spirit may attend their ministrations, and crown them with success.

Barclay: Ephesians (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227.) It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col 2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end.) In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me" (compare Col_4:18 ; 2Th_3:17 ).

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTER TO THE EPHESIANS

The Supreme Letter

By common consent the Letter to the Ephesians ranks very high in the devotional and theological literature of the Christian Church. It has been called "The Queen of the Epistles"--and rightly so. Many would hold that it is indeed the highest reach of New Testament thought. When John Knox was very near his end, the book that was most often read to him was John CalvinSermons on the Letter to the Ephesians. Coleridge said of Ephesians that it was "the divinest composition of man." He went on: "It embraces first, those doctrines peculiar to Christianity, and, then, those precepts common with it in natural religion." Ephesians clearly has a place all its own in the Pauline correspondence.

And yet there are certain very real problems connected with it. These problems are not the product of the minds of over-critical scholars, but are plain for all to see. When, however, these problems are solved, Ephesians becomes a greater letter than ever and shines with an even more radiant light.

The Circumstances Of The Writing Of Ephesians

Before we turn to the doubtful things, let us set down the certainties. First, Ephesians was clearly written when Paul was in prison. He calls himself "a prisoner for Christ" (Eph_3:1 ); it is as "a prisoner for the Lord" that he beseeches them (Eph_4:1 ); he is "an ambassador in chains" (Eph_6:20 ). It was in prison, and very near to the end, that Paul wrote Ephesians.

Second, Ephesians has clearly a close connection with Colossians. It would seem that Tychicus was the bearer of both these letters. In Colossians Paul says that Tychicus will tell them all about his affairs (Col_4:7 ); and in Ephesians he says that Tychicus will give them all information (Eph_6:21 ). Further, there is a close resemblance between the substance of the two letters, so close that more than 55 verses in the two letters are verbatim the same. Either, as Coleridge held, Colossians is what might be called "the overflow" of Ephesians, or Ephesians is a greater version of Colossians. We shall in the end come to see that it is this resemblance which gives us the clue to the unique place of Ephesians among the letters of Paul.

The Problem

So, then, it is certain that Ephesians was written when Paul was in prison for the faith and that it has in some way the closest possible connection with Colossians. The problem emerges when we begin to examine the question of to whom Ephesians was written.

In the ancient days letters were written on rolls of papyrus. When finished, they were tied with thread, and, if they were specially private or important, the knots in the thread were then sealed. But it was seldom that any address was written on them, for the very simple reason that, for the ordinary individual, there was no postal system. There was a government post, but it was available only for official and imperial correspondence and not for the ordinary person. Letters in those days were delivered by hand and therefore no address was necessary. So the titles of the New Testament letters are not part of the original letters at all. They were inserted afterwards when the letters were collected and published for all the Church to read.

When we study Ephesians closely, we find it in the last degree unlikely that it was written to the church at Ephesus. There are internal reasons for arriving at that conclusion.

(a) The letter was written to Gentiles. The recipients were "Gentiles in the flesh, called the uncircumcision by what is called the circumcision, separated from Christ, alienated from the commonwealth of Israel, and strangers to the covenants of promise" (Eph_2:11 ). Paul urges them "no longer to live as the Gentiles do" (Eph_4:17 ). The fact that they were Gentiles did not of itself mean that the letter could not have been written to Ephesus; but it is a fact to note.

(b) Ephesians is the most impersonal letter Paul ever wrote. It is entirely without personal greetings and without the intimate personal messages of which the other letters are so full. That is doubly surprising when we remember that Paul spent longer in Ephesus than in any other city, no less than three years (Act_20:31 ). Further, there is no more intimate and affectionate passage in the whole New Testament than Act_20:17-35 where we have Paulfarewell talk to the elders of Ephesus, before he left Miletus on his last journey. It is very difficult to believe in face of all this that Paul would have sent a letter to Ephesus which was so impersonal.

(c) The indication of the letter is that Paul and the recipients did not know each other personally and that their knowledge of each other came by hearsay. In Eph_1:15 Paul writes: "Because I have heard of your faith in the Lord Jesus." The loyalty of the people to whom he was writing was something which had come to him by information and not by experience. In Eph_3:2 he writes to them: "Assuming that you have heard of the stewardship of Godgrace that was given to me for you." That is to say: "If you have heard that God gave me the special task and office of being the apostle to Gentiles such as you." The Churchknowledge of Paul as the apostle to the Gentiles was something of which they have heard, but not something which they knew by personal contact with him. So, then, within itself the letter bears signs that it does not fit the close and personal relationship which Paul had with the Church at Ephesus.

These facts might be explained; but there is one external fact which settles the matter. In Eph_1:1 none of the great early manuscripts of the Greek New Testament contain the words in Ephesus. They all read: "Paul...to the saints who are also faithful in Christ Jesus." And we know, from the way in which they comment on it, that that was the form in which the early Greek fathers knew the text.

Was Paul The Author?

Some scholars have gone on to find still another difficulty in Ephesians. They have doubted whether Paul was the author of the letter at all. On what grounds do they base their doubts?

They say that the vocabulary, is different from the vocabulary of Paul; and it is true that there are some seventy words in Ephesians which are not found in any other letter written by Paul. That need not trouble us, for the fact is that in Ephesians Paul was saying things which he had never said before. He was travelling a road of thought along which he had not before travelled; and naturally he needed new words to express new thoughts. It would be ridiculous to demand that a man with a mind like Paulshould never add to his vocabulary and should always express himself in the same way.

They say that the style is not the style of Paul. It is true-- we can see it even in the English, let alone in the Greek--that the style of Ephesians is different from that of the other letters. The other letters are all written to meet a definite situation. But, as A. H. McNeile has said, Ephesians is "a theological tract, or rather a religious mediation." Even the use of language is different. Moffatt puts it this way--generally speaking, Paullanguage pours out like a torrent; but in Ephesians we have "a slow, bright stream, flowing steadily along, which brims its high banks." The length of the sentences in Ephesians is astonishing. In the Greek Eph_1:3-14 ; Eph_1:15-23 ; Eph_2:1-9 ; Eph_3:1-7 are each one long, meandering sentence. McNeile very beautifully and rightly calls Ephesians "a poem in prose." All this is very unlike Paulnormal style.

What is to be said to this? There is first the general fact that no great writer always writes in the same style. Shakespeare can produce the very different styles of Hamlet, A Midsummer NightDream, The Taming of the Shrew, and the Sonnets. Any great stylist--and Paul was a great stylist--writes in a style to fit his aim and his circumstances at the time of writing. It is bad criticism to say that Paul did not write Ephesians simply because he has evolved a new vocabulary and a new style.

But there is more. Let us remember how Paul wrote most of his letters. He wrote them in the midst of a busy ministry, when, for the most part, he was on the road. He wrote them to meet a demanding problem which had to be dealt with at the moment. That is to say, in most of his letters Paul was writing against time. Now let us remember that Paul, if he wrote Ephesians, wrote it when he was in prison. That is to say, he had all the time in the world to write it. Is it any wonder that the style of Ephesians; is not the style of the earlier letters?

Moreover, this difference in style, this meditative, poetical quality is most apparent in Eph 1-3, and they are one long prayer, culminating in a great doxology. There is in fact nothing like this in all Paulletters. This is the language of lyrical prayer, not the language of argument or controversy or rebuke.

The differences are far from proving that Ephesians is not by Paul.

The Thought Of The Epistle

Certain scholars wish to go on to say that the thought of Ephesians is beyond the thought of any of the other letters of Paul. Let us see what that thought is. We have seen that Ephesians is intimately connected with Colossians whose central thought is the all-sufficiency, of Jesus Christ. In Jesus Christ were hidden all the treasures of wisdom and knowledge (Col_2:3 ); all the fulness of God dwelt in him (Col_1:19 ); in him the whole fulness of deity dwells bodily (Col_2:9 ); he alone is necessary and sufficient for mansalvation (Col_1:14 ). The whole thought of Colossians is based on the complete sufficiency of Jesus Christ.

The thought of Ephesians is a development of that conception. It is summarized in two verses of the first chapter, in which Paul speaks of God as, "having made known to us in all wisdom and insight the mystery of his will, according to his purpose which he set forth in Christ as a plan for the fulness of time, to unite all things in him, things in heaven and things on earth." (Eph_1:9-10 ).

The key thought of Ephesians is the gathering together of all things in Jesus Christ. In nature as it is without Christ there is nothing but disunity and disharmony; it is "red in tooth and claw." Mandominion has broken the social union which should exist between man and the beasts; man is divided from man; class from class; nation from nation; ideology from ideology; Gentile from Jew. What is true of the world of outer nature is true of human nature. In every man there is a tension; every man is a walking civil war, torn between the desire for good and the desire for evil; he hates his sins and loves them at one and the same time. According to both Greek and Jewish thought in the time of Paul, this disharmony extends even to the heavenly places. A cosmic battle is raging between the powers of evil and the powers of good; between God and the demons. Worst of all there is disharmony between God and man. Man, who was meant to be in fellowship with God, is estranged from him.

So, then, in this world without Christ, there is nothing but disunity. That disunity is not Godpurpose but it can become a unity only when all things are united in Christ. As E. F. Scott has it: "The innumerable broken strands were to be brought together in Christ, knotted again into one, as they had been in the beginning." The central thought of Ephesians is the realization of the disunity in the universe and the conviction that it can become unity only when everything is united in Christ.

The Origin Of PaulThought

How did Paul arrive at this great conception of the unity of all things in Jesus Christ? Most likely he came to it in two ways. It is surely the inevitable outcome of his conviction, stated so vividly in Colossians, that Christ is all-sufficient. But it may well be that there was something else which moved Paulmind in this direction. He was a Roman citizen and proud of it. In his journeys Paul had seen a great deal of the Roman Empire, and now he was in Rome, the imperial city. In the Roman Empire a new unity had come to the world. The pax Romana, the Roman peace, was a very real thing. Kingdoms and states and countries, which had struggled and warred with each other, were gathered into a new unity in the Empire which was Rome. It may well be that in his imprisonment Paul saw with new eyes how all this unity centred in Rome; and it may well have seemed to him a symbol of how all things must centre in Christ, if a disunited nature and world and humanity were ever to be gathered into a unity. Surely, so far from being a conception that was beyond his thinking, all Paulthinking and experience would lead him precisely to that.

The Function Of The Church

It is in Eph 1-3 that Paul deals with this conception of the unity in Christ. In the second three chapters he has much to say of the place of the Church in Godplan to bring about that unity. It is here that Paul strikes out one of his greatest phrases. The Church is the Body of Christ. The Church is to be hands to do Christwork, feet to run upon his errands, a mouth to speak for him. So, then, we have a double thesis in Ephesians. First, Christ is Godinstrument of reconciliation. Second, the Church is Christinstrument of reconciliation. The Church must bring Christ to the world; and it is within the Church that all the middle walls of separation must be broken down. It is through the Church that the unity of all the discordant elements must be achieved. As E. F. Scott has it: "The Church stands for that purpose of world-wide reconciliation for which Christ appeared, and in all their intercourse with one another Christians must seek to realize this formative idea of the Church."

Who But Paul?

This is the thought of Ephesians. As we have seen, there are some who, thinking of the vocabulary and the style and the thought of this letter, cannot believe that Paul wrote it. E. J. Goodspeed, the American scholar, has put forward an interesting--but unconvincing--theory. The probability is that it was in Ephesus about the year A.D. 90 that the letters of Paul were first collected and sent out to the Church at large. It is Goodspeedtheory that the man responsible for that collection, some disciple of Paul, wrote Ephesians as a kind of introduction to the whole collection. Surely that theory breaks down on one salient fact. Any imitation is inferior to the original. But so far from being inferior Ephesians might well be said to be the greatest of all the Pauline letters. If Paul did not write it himself, we have to postulate as its writer someone who was possibly greater than Paul. E. F. Scott very relevantly demands: "Can we believe that in the Church of Paulday there was an unknown teacher of this supreme excellence? The natural assumption is surely that an epistle so like the work of Paul at his best was written by no other man than by Paul himself." No man ever had a greater vision of Christ than this which sees in Christ the one centre in whom all the disunities of life are gathered into one. No man ever had a greater vision of the Church than this which sees in the Church Godinstrument in that world-wide reconciliation. And we may well believe that no man other than Paul could rise to a vision like that.

The Destination Of Ephesians

We must now return to the problem which earlier we left unsolved. If Ephesians was not written to Ephesus--to what church was it written?

The oldest suggestion is that it was written to Laodicea. In Col_4:16 Paul writes: "And when this letter has been read among you, have it read also in the church of the Laodiceans; and see that you read also the letter from Laodicea." That sentence makes certain that a letter had gone from Paul to the church at Laodicea. We possess no such letter amongst Paulletters as they stand. Marcion was one of the first people to make a collection of Paulletters, just about the middle of the second century, and he actually calls Ephesians the Letter to the Laodiceans. So from very early times there must have been a feeling in the Church that Ephesians was actually sent in the first instance to Laodicea.

If we accept that interesting and attractive suggestion, we still have to explain how the letter lost its individual address to Laodicea and came to be connected with Ephesus. There could be two explanations.

It may be that, when Paul died, the church at Ephesus knew that the church at Laodicea possessed a wonderful letter from Paul; and wrote to Laodicea asking for a copy. A copy may have been made and sent off, omitting only the words in Laodicea in the first verse, and leaving a blank as the earliest manuscripts have a blank there. Almost thirty years later the letters of Paul were collected for general publication. Now Laodicea was in a district which was notorious for earthquakes, and it may well have been that all its archives were destroyed; and that, therefore, when the collection was made, the only copy of the Letter to the Laodiceans was that which survived in Ephesus. That letter may then have come to be known as the Letter to the Ephesians, because it was in Ephesus that the only extant copy survived.

The second suggested explanation was propounded by Harnack, the great German scholar. In the later days the church in Laodicea sadly fell from grace. In the Revelation there is a letter to Laodicea which makes sad reading (Rev_3:14-22 ). In that letter the church of Laodicea is unsparingly condemned by the Risen Christ, so much so that he says to her in that vivid phrase: "I will spew you out of my mouth" (Rev_3:16 ). Now in the ancient world there was a custom called damnatio memoriae, the condemnation of a manmemory. A man might have rendered many a signal service to the state, for which his name might occur in books, in the state annals, in inscriptions and on memorials. But if such a man ended in some base act, some utter wreck of honour, his memory was condemned. His name was erased from all books, obliterated from all inscriptions, chiselled out of all memorials. Harnack thinks it possible that the church of Laodicea underwent a damnatio memoriae so that her very name was obliterated from the Christian records. If that were so, then the copies of the Letter to Laodicea would have no address at all; and when the collection was made at Ephesus, the name of Ephesus might well have become attached to it.

The Circular Letter

Both these suggestions are possible but still another suggestion is far more likely. We believe that Ephesians was not in fact written to any one church, but was a circular letter to all PaulAsian churches. Let us look again at Col_4:16 . He writes: "And when this letter has been read among you, have it read also in the church at Laodicea; and see that you read also the letter from Laodicea." Paul does not say that the Colossians must read the epistle to Laodicea; they must read the epistle from Laodicea. It is as if Paul said: "There is a letter circulating; at the present moment it has reached Laodicea; when it is sent on to you from Laodicea be sure to read it." That sounds very like as if there was a letter circulating among the Asian churches,. and we believe that letter was Ephesians.

The Quintessence Of Paul

If this be so, Ephesians is Paulsupreme letter. We have seen that Ephesians and Colossians are very close to each other. We believe that what happened was that Paul wrote Colossians to deal with a definite situation, an outbreak of heresy. In so doing he stumbled on his great expression of the all-sufficiency of Christ. He said to himself: "This is something that I must get across to all men." So he took the matter he had used in Colossians, removed all the local and temporary and controversial aspects, and wrote a new letter to tell all men of the all-sufficient Christ. Ephesians, as we see it, is the one letter Paul sent to all the eastern churches to tell them that the destined unity of all men and of all things could never be found except in Christ, and to tell them of the supreme task of the Church that of being Christinstrument in the universal reconciliation of man to man and of man to God. That is why Ephesians is the Queen of the Epistles.

Study Method

In Ephesians Paulargument is very closely woven together. It often proceeds in long complicated sentences which are difficult to unravel. If we are really to grasp his meaning, there are passages where it will be better to read the letter, first in fairly long sections and then break down these sections into shorter passages for detailed study.

FURTHER READING

Ephesians

T. K. Abbott, Ephesians and Colossians (ICC; G)

J. Armitage Robinson, St. PaulEpistle to the Ephesians (MmC; G)

E. F. Scott, The Epistles to Colossians, Philemon and Ephesians (MC; E)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

NCB; New Century Bible

E: English Text

G: Greek Text

Barclay: Ephesians 3 (Chapter Introduction)

Prison And Privileges (Eph_3:1-13)

To understand the connection of thought in this passage it has to be noted that Eph_3:2-13 are one long parenthesis. The for this cause of Eph_3:14 takes up again and resumes the for this cause of Eph_3:1 . Someone has spoken of Paul's habit of "going off at a word." A single word or idea can send his thoughts off at a tangent. When he speaks of himself as "the prisoner of Christ," it makes him think of the universal love of God and of his part in bringing that love to the Gentiles. In Eph_3:2-13 his thoughts go off on that track; and in Eph_3:14 he comes back to what he meant to say when he began. It is for this cause that I Paul, the prisoner of Jesus Christ for the sake of you Gentiles--you must have heard of the share that God gave me in dispensing his grace to you, because God's secret was made known to me by direct revelation, as I have just been writing to you, and you can read again what I have just written, if you wish to know what I understand of the meaning of that secret which Christ brought, a secret which was not revealed to the sons of men in other generations as it has now been revealed to his consecrated apostles and prophets by the work of the Spirit. The secret is that the Gentiles are fellow-heirs, fellow-members of the same body, fellow-sharers in the promise in Jesus Christ, through the good news of which I was made a servant through the free gift of the grace of God, which was given to me according to the working of his power. It is to me, who am less than the least of all God's consecrated people, that this privilege has been given the privilege of preaching to the Gentiles the wealth of Christ, the full story of which no man can ever tell, the privileges of enlightening all men as to what is the meaning of that secret, which was hidden from all eternity, in the God who created all things. It was kept secret up till now in order that now the many-coloured wisdom of God should be made known through the Church to the rulers and powers in the heavenly places: and all this happened and will happen in accordance with the eternal design which he purposed in Jesus Christ, through whom we have a free and confident right of approach to him through faith in him. I therefore pray that you will not lose heart because of my afflictions on your behalf. For these afflictions are your glory.

The Great Discovery (Eph_3:1-7)

The Self-Consciousness Of Paul (Eph_3:1-7 Continued)

The Privilege Which Makes A Man Humble (Eph_3:8-13)

Paul's Earnest Prayer (Eph_3:14-21)

3:14-21 It is for this cause that I bow my knees in prayer before the Father, of whose fatherhood all heavenly and earthly fatherhood is a copy, that, according to the wealth of his glory. he may grant to you to be strengthened in the inner man, so that Christ through faith may take up his permanent residence in your hearts. I pray that you may have your root and your foundation in love, so that, with all God's consecrated people, you may have the strength fully to grasp the meaning of the breadth and length and depth and height of Christ's love, and to know the love of Christ which is beyond all knowledge, that you may be filled until you reach the fullness of God himself. To him that is able to do exceeding abundantly, above all that we ask or think, according to the power which works in us, to him be glory in the Church and in Christ Jesus to all generations for ever and ever. Amen.

The God Who Is Father (Eph_3:14-17)

The Infinite Love Of Christ (Eph_3:18-21)

Constable: Ephesians (Book Introduction)

Introduction

Historical background

Almost all Christians believed in the Pauline authorship of Ephesians until the nineteenth century when destructive biblical criticism gained influence (cf. 1:1; 3:1). The critics built a case against Pauline authorship from linguistic and stylistic features, literary comparisons chiefly with Colossians, historical evidence, and doctrinal peculiarities.

"When all the objections are carefully considered it will be seen that the weight of evidence is inadequate to overthrow the overwhelming external attestation to Pauline authorship, and the Epistle's own claims."¹

Most conservative New Testament scholars hold to the tradition that Paul wrote Ephesians along with Colossians, Philemon, and Philippians, the other "Prison Epistles," during his first Roman imprisonment, 60-62 A.D. (3:1; 4:1; 6:20; cf. Acts 28:16-31). During this time Paul was under house arrest. He lived in his own rented quarters under guard by Roman soldiers. He could have visitors and could minister without hindrance as far as his confinement permitted (Acts 28:16, 30-31). He was not chained in a prison cell at this time as he was during his second Roman imprisonment when he wrote 2 Timothy (cf. 2 Tim. 1:16). For some interpreters, the reference to Paul having recently sent Tychicus to Ephesus in 2 Timothy 4:12 seems to put the composition of Ephesians in the second imprisonment (cf. Eph. 6:21-22). However the similarities between Ephesians and Colossians have led most scholars to conclude that Paul wrote these two letters at the same time. The evidence for his having written Colossians and Philemon during the first imprisonment is strong.

Paul knew Ephesus and the church in that city well. He had ministered in Asia Minor, the Roman province of which Ephesus was the capitol, with Ephesus as his headquarters for about three years, 53-56 A.D. (Acts 19:1-20:1). It appears that he sent this epistle to the Ephesian church so the Christians there would subsequently circulate it among the other churches.² Three other New Testament books went first to Ephesus: 1 and 2 Timothy, and Revelation (cf. Rev. 2:1). Tychicus evidently delivered this epistle to the Ephesian church (Eph. 6:21-22).

Purpose

Paul's frequent references to the church as a mystery, previously unknown but now revealed, identify the apostle's main purpose in writing as having been the exposition of the mystery of the church (1:9; 3:3-4, 9; 5:32; 6:19). His emphasis on the church as Christ's body in which both Jewish and Gentile believers are one suggests that Paul wrote to promote unity in the Ephesian church and in the universal church. The emphasis on the importance of love is also strong. More than one-sixth of Paul's references to love in his 13 epistles occur in Ephesians. This also shows that he wanted to promote Christian unity in the church.

Message³

The Book of Ephesians enables us to view God's creation from an alpine altitude. When we study this book, it is as though we have climbed a high mountain peak because the book gives us that kind of perspective on what God has created. Recall the opening scenes in The Sound of Music movie where Maria Von Trapp is standing in a high meadow looking over the valleys and mountains beyond. Yet the creation Ephesians opens up to our vision is not the physical creation but the church and its position and importance in the panorama of God's program. The church is the subject of Ephesians.

One of the features of this book that distinguishes it from other Pauline epistles is its universal character. Ephesians deals with matters of perspective that are important to all churches of all ages. Ephesians is not like 1 Corinthians that concerns itself with the situation of one local congregation primarily. It is more like Romans that deals with the great revelations that transcend local church polity.

Ephesians is an exposition of one of the most important statements Jesus ever uttered during His earthly ministry. That statement is in Matthew 16:18: "I will build my church, and the gates of Hades shall not overpower it." Other epistles similarly expound other teachings that Jesus gave while He walked this earth. For example, the Epistle of James is really an exposition of Jesus' Sermon on the Mount. John's first epistle is an exposition of Jesus' Upper Room Discourse. Likewise Ephesians explains Jesus' teaching concerning the church. All the New Testament epistles deal with the church, of course. However, Ephesians lifts us above all the other revelation on this subject and puts the church in perspective in the plan of God. Paul developed both the building of the church and the conflict of the church, suggested in Jesus' statement, here.

Paul introduced the central teaching of Ephesians in its first verse. We read, "To the saints . . . in Christ Jesus." This phrase indicates the composition of the church. It alerts us to what will follow in the epistle. The phrase "the saints" reflects the diversity and differences that exist in the church. Paul had much to say in this letter about God's individual blessing of believers (e.g., 1:3-2:10). However the phrase "in Christ Jesus" emphasizes the unification of these individuals in one united church. Paul also had much to say about the corporate calling of believers in this letter (e.g., 2:11-3:19). The church is one organism that God has created from individual believers in this age whom God has united in a vital relationship with Jesus Christ. The figure of the human body with its diverse members controlled by one head (2:14-16) is the perfect illustration of the church.

As we examine the central teaching in Ephesians we can see that it falls into two parts. First, there is revelation concerning the eternal character of the church. Second, there is teaching about the temporal conduct of the church.

Consider first the revelation concerning the eternal character of the church. Ephesians tells us three things about the character of the church.

First, it reveals its conception. The church was in the plan of God from eternity past. It was not something God devised the day Jesus Christ died because the Jews had rejected their Messiah. Some dispensational expositors have referred to the church as a parenthetical part of God's eternal plan. That does not mean the church was an after-thought by God. The church is just as much a part of God's plan for human history as the nation of Israel. God did not reveal it in the Old Testament. It is a mystery, a New Testament revelation not revealed previously. Nevertheless it was always part of God's plan. This is important for us to realize because when we see that God brought the church into existence it is easier to believe that Satan will never destroy the church.

The second thing Ephesians reveals about the eternal character of the church is its construction. Whereas God viewed the church in the past as part of His eternal plan, He is constructing it in the present by His eternal power. In Ephesians there is much emphasis on power, the tremendous power of God. Paul prayed that his readers would grow in their understanding of the eternal power of God, the power that raised Jesus from the grave (1:18-19). Paul used four different Greek words for power in 1:19. This is the same power that has raised the Christian up and seated him or her with Christ in the heavenly realms now (2:4-6). Moreover it is the same power available to you and to me as we engage our spiritual enemy who is trying to tear down the church (6:10-11). Too often the church fails because Christians think it cannot succeed. We fail to appreciate the eternal divine power presently available to build the church and to defeat its foes.

The third thing we learn from this epistle about the character of the church is its consummation. This too involves an eternal perspective. Ephesians reveals that the church will serve the purpose of God throughout eternity future (2:4-7; 3:8-10). The church will demonstrate the richness of God's grace to all beings forever (2:7). It will also demonstrate the richness of God's wisdom to all beings forever (3:10).

In summary, Ephesians reveals the important place the church has in God's eternal plan for history. In the past He conceived of it as part of His eternal plan. In the present He is constructing it with His eternal power. In the future He will bring it to consummation in fulfillment of His eternal purpose.

Whereas the revelation of the church's eternal character constitutes a major portion of this epistle Paul also taught much about the temporal conduct of the church. The church's eternal character has major implications for its temporal conduct (4:1). We can organize this part of the revelation under three headings as well.

The first implication of the character of the church that I want to point out that Paul stressed relates to its construction. Since the church is what it is, the unified body of Christ, it is very important that Christians preserve this unity (4:1-3). Note that this is not a unity among professing Christians that we must achieve. It is a unity among genuine Christians that we must preserve. We must be very careful to avoid causing divisions in the body of Christ. One of the seven things Solomon wrote that the Lord hates is someone who spreads strife among his brothers (Prov. 6:19).

A second implication of the character of the church relates to its confession. The church, Paul urged, must make a confession or give testimony to God. This is the will of God (5:15-17). We do this by sanctifying all of life to God, setting it apart to Him for His honor and glory. Consequently Paul talked about the basic relationships of life--husbands and wives, parents and children, employers and employees. Our faith must have an impact on these relationships. The church makes its confession before the world not primarily by formulating creeds of belief but by demonstrating sanctification in conduct.

Third, another implication of the character of the church that Paul explained relates to its conflict with the forces opposed to God's purposes. We must arm ourselves, stay alert, and take a stand against these spiritual forces (6:10-11).

To summarize, the church must maintain unity as it grows. It must sanctify every relationship as it makes its confession to the world. It must also stand firm against its spiritual enemies as it conflicts with Satan's forces. You see how these points clarify Matthew 16:18: "I will build my church, and the gates of Hades shall not overpower it." The church cooperates with God as He builds it in three ways. It must remain united itself. Second, it must present a message of purity and holiness to the world by its sanctified relationships. Third, it must fight God's enemies after putting on the whole armor of God.

Attempting to summarize the teaching of Ephesians into a short message statement I would phrase it this way. Ephesians reveals that the church is part of God's eternal plan, and it grows as a result of God's power working through believers' lives, overcoming their spiritual enemies.

We come next to the abiding appeal that this letter contains. I said Paul summarized the central revelation of Ephesians in 1:1, "the saints . . . in Christ Jesus." Similarly he summarized the timeless exhortation of this letter in 4:1, "Walk . . . worthy of the calling with which you have been called."

First, we are to walk in view of God's eternal plan. That is, we should live now with God's purposes throughout eternity clearly in view. God chose us before the creation of the world so He could conform us to the image of His Son (1:4; Rom. 8:29). We are to "grow up . . . into Him . . . even Christ" (4:15). The measure in which we are living in holiness and in love is the measure in which we are conforming to God's eternal plan. Paul did not tell us to be holy because decency demands it, or because God may discipline us if we don't. We are to live thinking about God's eternal plan and remembering that God had our individual lives in His mind from eternity past.

We can walk according to God's plan only by appropriating His almighty power. God is able to enable us to walk in this plan by His power. "Now to Him who is able to do exceeding . . ." (3:20-21). We have the power to walk worthily. However, we must allow God's Spirit to control us if we want to walk in harmony with God's will (5:18).

Third, we are to walk opposing God's unseen enemies as well as in view of God's eternal plan and appropriating God's almighty power. We need to balance the passive "be filled with the Spirit" with the active "stand firm" (6:14). Our enemies are not primarily other people but the unseen demonic personalities behind them. In former years, people scoffed at the idea of demons and malignant spiritual forces. Today there is a more realistic awareness of their existence and powerful influence. We must engage spiritual enemies with spiritual arms: truthfulness, righteous conduct, the gospel, trust in God, the Word of God appropriate to the need, and prayer (6:14-18).

Finally let me make application of the message of this epistle to us.

The measure of the church's power to change the world is the measure of her other-worldliness. Many in our day criticize the church for being uninvolved, or at least not involved enough, with the physical problems of people. Ephesians teaches us that the way to help people the most is by dealing with unseen issues: unity, love, holiness, prayer, and evangelism. We do the church's work much more effectively by praying than by picketing, by protesting, and by politicking. The measure of the church's power to help the world is the measure of her other-worldliness. The church must remember her heavenly calling in the eternal plan of God to realize all God purposes for her.

Conversely the measure of the church's other-worldliness is the measure of her influence in the world. If we really see God's purpose for the church, we can never remain unconcerned about or uninvolved with the physical problems of people. Was our Lord insensitive to suffering, unconcerned about injustice, or lacking in compassion toward the oppressed? Never, and He is the Head into whom we are to grow up.

"The church of God can never help God when she ceases to be other-worldly. When she is other-worldly she helps the world; and cannot avoid doing so."⁴

Constable: Ephesians (Outline)

Outline

I. Salutation 1:1-2

II. The Christian's calling 1:3-3:21

A. Individual calling 1:3-2:10

1. The purpose: glory 1:3-14

2. The means: knowledge 1:15-23

3. The motive: grace 2:1-10

B. Corporate calling 2:11-3:19

1. Present unity 2:11-22

2. Past ignorance 3:1-13

3. Future comprehension 3:14-19

C. Doxology 3:20-21

III. The Christian's conduct 4:1-6:20

A. Spiritual walk 4:1-6:9

1. Walking in unity 4:1-16

2. Walking in holiness 4:17-32

3. Walking in love 5:1-6

4. Walking in light 5:7-14

5. Walking in wisdom 5:15-6:9

B. Spiritual warfare 6:10-20

IV. Conclusion 6:21-24

Constable: Ephesians

Ephesians

Bibliography

Abbot, T. K. A Critical and Exegetical Commentary on the Epistles to the Ephesians and to the Colossians. International Critical Commentary series. Edinburgh: T. & T. Clark, 1897.

Aldrich, Roy L. "The Gift of God." Bibliotheca Sacra 122:487 (July-September 1965):248-53.

Alford, Henry. The Greek Testament. 4 vols. New ed. Cambridge: Deighton, Bell, and Co., 1880.

Allen, John A. The Epistle to the Ephesians. London: SCM Press, 1959.

Allis, Oswald T. Prophecy and the Church. Philadelphia: Presbyterian and Reformed Publishing Co., 1945.

Armstrong, John H. "How Shall We Wage Our Warfare?" In The Coming Evangelical Crisis, pp. 227-41. Edited by John H. Armstrong. Chicago: Moody Press, 1996.

Barclay, William. The Letters to the Galatians and Ephesians. Daily Study Bible series. 2nd ed. and reprint ed. Edinburgh: Saint Andrew Press, 1962.

Basinger, David and Basinger, Randall. Predestination and Free Will. Downer's Grove: InterVarsity Press, 1986.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan & Scott, 1965.

Bedale, Stephen. "The Meaning of kephale in the Pauline Epistles." Journal of Theological Studies NS5 (1954):211-15.

Blaising, Craig A. "Dispensations in Biblical Theology." In Progressive Dispensationalism, pp. 106-27. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

_____. "The Extent and Varieties of Dispensationalism." In Progressive Dispensationalism, pp. 9-56. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

Bock, Darrell L. "The New Man' as Community in Colossians and Ephesians." In Integrity of Heart, Skillfulness of Hands, pp. 157-67. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

_____. "A Theology of Paul's Prison Epistles." In A Biblical Theology of the New Testament, pp. 299-331. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

Breshears, Gerry. "The Body of Christ: Prophet, Priest, or King?" Journal of the Evangelical Theological Society 37:1 (March 1994):3-26.

Buswell, J. Oliver. A Systematic Theology of the Christian Religion. 2 Vols. Grand Rapids: Zondervan Publishing House, 1962.

Chafer, Lewis Sperry. The Ephesian Letter. Findlay, OH: Dunham Publishing Co., 1935. Reprint ed. Grand Rapids: Zondervan Publishing House, 1965.

_____. He that Is Spiritual. Findlay, OH: Dunham Publishing Co., 1918.

_____. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1948.

Constable, Thomas L. "Analysis of Bible Books--New Testament." Paper submitted for course 686 Analysis of Bible Books--New Testament. Dallas Theological Seminary, January 1968.

_____. Talking to God: What the Bible Teaches about Prayer. Grand Rapids: Baker Book House, 1995.

Dahms, John V. "The Subordination of the Son." Journal of the Evangelical Theological Society 37:3 (September 1994):351-64.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Dictionary of the Apostolic Church. Edited by James Hastings. 1915 ed. S. v. "Ephesians, Epistle to the," by L. W. Grensted.

Dictionary of the Bible. Edited by James Hastings. 1910 ed. S. v. "Ephesians, Epistle to," by W. Lock.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fl.: Schoettle Publishing Co., 1992.

Eadie, John. Commentary on the Epistle to the Ephesians. Edinburgh: T. & T. Clark, 1883; reprint ed. Minneapolis: James and Klock, 1977.

Eaton, Michael A. No Condemnation: A New Theology of Assurance. Downers Grove, Il.: Inter-Varsity Press, 1995.

Family Life Conference. Little Rock: Family Ministry, 1990.

Fong, Bruce W. "Addressing the Issue of Racial Reconciliation According to the Principle of Eph 2:11-22." Journal of the Evangelical Theological Society 38:4 (December 1995):565-80.

Foulkes, Francis. The Epistle of Paul to the Ephesians. Tyndale New Testament Commentaries series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1963.

Fruchtenbaum, Arnold G. "Israel and the Church." In Issues in Dispensationalism, pp. 113-30. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Frye, Mollie Ann. "How to Honor Your Parents When They've Hurt You." Psychology for Living 28:6 (June 1986):12-14.

Fung, Ronald Y. K. "The Nature of the Ministry according to Paul." Evangelical Quarterly 54 (1982):129-46.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Gleason, Randall. "B. B. Warfield and Lewis S. Chafer on Sanctification." Journal of the Evangelical Theological Society 40:2 (June 1997):241-56.

Glenn, Donald R. "Psalm 8 and Hebrews 2: A Case Study in Biblical Hermeneutics and Biblical Theology." In Walvoord: A Tribute, pp. 39-51. Edited by Donald K. Campbell. Chicago: Moody Press, 1982.

Goodspeed, E. J. The Key to Ephesians. Chicago: University of Chicago Press, 1956.

Gordon, T. David. "Equipping' Ministry in Ephesians 4." Journal of the Evangelical Theological Society 37:1 (March 1994):69-78.

Grant, T. C. Browsings in Ephesians. New York: Loizeaux Brothers, Bible Truth Depot, n. d.

A Greek-English Lexicon of the New Testament. By C. G. Wilke. Revised by C. L. Wilibald Grimm. Translated, revised and enlarged by Joseph Henry Thayer, 1889.

Gromacki, Robert Glenn. Salvation is Forever. Chicago: Moody Press, 1973.

Guelich, Robert A. "Spiritual Warfare: Jesus, Paul and Peretti." Journal of Pentecostal Studies 13:1 (Spring 1991):33-64.

Guthrie, Donald. New Testament Introduction. 3 vols. 2nd ed. London: Tyndale Press, 1966.

Harris, W. Hall, III. "The Ascent and Descent of Christ in Ephesians 4:9-10." Bibliotheca Sacra 151:602 (April-June 1994):198-214.

_____. "The Heavenlies' Reconsidered: Ouranos and Epouranios in Ephesians." Bibliotheca Sacra 148:589 (January-March 1991):72-89.

Harrison, Norman B. His Very Own. Chicago: The Bible Institute Colportage Association, 1930.

Hendriksen, William. New Testament Commentary: Exposition of Galatians and Exposition of Ephesians. Reprint ed. Grand Rapids: Baker Book House, 1979.

Hoch, Carl B., Jr. "The New Man in Ephesians 2." In Dispensationalism, Israel and the Church: The Search for Definition, pp. 98-126. Edited by Craig A. Blaising and Darrell L. Bock. Grand Rapids: Zondervan Publishing House, 1992.

Hodges, Zane C. Absolutely Free! A Biblical Reply to Lordship Salvation. Dallas: Redencion Viva, and Grand Rapids: Zondervan Publishing House, Academie Books, 1989.

_____. The Gospel Under Siege. Dallas: Redencion Viva, 1981.

_____. Grace in Eclipse. Dallas: Redencion Viva, 1985.

Hoehner, Harold W. "Ephesians." In Bible Knowledge Commentary: New Testament, pp. 613-45. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Hurley, James B. Man and Woman in Biblical Perspective. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1981.

International Standard Bible Encyclopaedia. Edited by James Orr. 1957 ed. S. v. "Ephesians, Epistle to the," by Charles Smith Lewis.

Ironside, Harry A. In the Heavenlies. New York: Loizeaux Brothers, n. d.

Jamieson, Robert; Fausset, A. R.; and Brown, David. Commentary Practical and Explanatory on the Whole Bible. Revised and reprinted ed. Grand Rapids: Zondervan Publishing House, 1970.

Johnson, John E. "The Old Testament Offices as Paradigm for Pastoral Identity." Bibliotheca Sacra 152:606 (April-June 1995):182-200.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Wars of the Jews. London: T. Nelson and Sons, 1866.

Kidner, Derek. Psalms 1-72. Tyndale Old Testament Commentaries series. Leicester and Downers Grove: InterVarsity Press, 1973.

Kšstenberger, Andreas J. "What Does It Mean to Be Filled with the Spirit? A Biblical Investigation." Journal of the Evangelical Theological Society 40:2 (June 1997):229-40.

Kummel, Werner Georg. Introduction to the New Testament. Translated by Howard Clark Kee. Revised ed. Nashville: Abingdon Press, 1975.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed. Grand Rapids: Zondervan Publishing House, 1960. Vol. 11: Galatians-Hebrews, by Otto Schmoller, Karl Braune, C. A. Auberlen, C. J. Riggenback, J. J. Van Oosterzee, and Carl Bernhard Moll. Translated by C. C. Starbuck, M. B. Riddle, Horatio B. Hackett, John Lillie, E. A. Washburn, E. Harwood, George E. Day, and A. C. Kendrick.

Lenski, Richard C. H. The Interpretation of St. Paul's Epistles to the Galatians to the Ephesians and to the Philippians. Reprint ed. Minneapolis: Augsburg Publishing House, 1961.

Lewis, Clive Staples. The Screwtape Letters. Reprint ed. New York: Macmillan, 1959.

Lincoln, Andrew T. Ephesians. Word Biblical Commentary series. Dallas: Word Books, 1990.

MacArthur, John F., Jr. Faith Works: The Gospel According to the Apostles. Dallas: Word Publishing, 1993.

Mare, W. Harold. "Paul's Mystery in Ephesians 3." Bulletin of the Evangelical Theological Society 8:2 (Spring 1965):77-84.

Martin, Alfred. "The Epistle to the Ephesians." In Wycliffe Bible Commentary, pp. 1301-17. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Matzat, Don. Christ-Esteem. Eugene: Harvest House Publishers, 1990.

McNeile, A. H. An Introduction to the Study of the New Testament. 2nd ed. Revised by C. S. C. Williams. Oxford: Clarendon Press, 1965.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morris, Leon. Expository Reflections on the Letter to the Ephesians. Grand Rapids: Baker Book House, 1994.

Munro, John. "Prayer to a Sovereign God." Interest 56:2 (February 1990):20-21.

Nebeker, Gary L. "Is Faith a Gift of God? Ephesians 2:8 Reconsidered." Grace Evangelical Society News 4:7 (July 1989):1, 4.

Nee, Watchman. Sit. Walk. Stand. 2nd British ed. London: Witness and Testimony Publishers, 1959.

Payne, J. Barton. The Imminent Appearing of Christ. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962.

Pentecost, J. Dwight. Things to Come. Findlay, OH: Dunham Publishing Co., 1958.

_____. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

_____. Your Adversary the Devil. Grand Rapids: Zondervan Publishing House, 1969.

Peretti, Frank E. Piercing the Darkness. Westchester: Crossway Books, 1989.

_____. Prophet. Wheaton: Crossway Books, 1992.

_____. This Present Darkness. Westchester: Crossway Books, 1986.

Pope, W. B. The Prayers of St. Paul. London: Charles H. Kelly, 1897.

Robertson, Archibald Thomas. Word Pictures in the New Testament. 6 vols. Nashville: Broadman Press, 1931.

Robinson, J. Armitage. St. Paul's Epistle to the Ephesians. London: Macmillan and Co., Ltd., 1903.

Rogers, Cleon L., Jr. "The Davidic Covenant in Acts-Revelation." Bibliotheca Sacra 151:601 (January-March):71-84.

Ross, Allen P. "Psalms." In Bible Knowledge Commentary: Old Testament, pp. 779-899. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Ryrie, Charles Caldwell. Dispensationalism. Chicago: Moody Press, 1995.

_____. Dispensationalism. Chicago: Moody Press, 1995.

_____. Dispensationalism Today. Chicago: Moody Press, 1965.

_____. "The Mystery in Ephesians 3." Bibliotheca Sacra 123:489 (January-March 1966):24-31.

_____. So Great Salvation. Wheaton: Scripture Press Publications, Victor Books, 1989.

Salmond, S. D. F. "The Epistle to the Ephesians." in The Expositor's Greek Testament, pp. 203-395. 5 vols. Edited by W. Robertson Nicoll. London: Hodder and Stoughton, 1910.

Saucy, Robert L. "The Church as the Mystery of God." In Dispensationalism, Israel and the Church: The Search for Definition, pp. 127-55. Edited by Craig A. Blaising and Darrell L. Bock. Grand Rapids: Zondervan Publishing House, 1992.

Simpson, E. K. Commentary on the Epistle to the Ephesians. In Commentary on the Epistle to the Ephesians and to the Colossians by E. K. Simpson and F. F. Bruce. New International Commentary on the New Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1968.

Stam, Cornelius R. Acts Dispensationally Considered. 4 vols. Chicago: Berean Bible Society, 1954.

Stifler, James M. The Epistle to the Romans. Chicago: Moody Press, 1960.

Stott, John R. W. The Message of Ephesians. The Bible Speaks Today series. Reprint ed. Leicester, England and Downers Grove: InterVarsity Press, 1979.

Strauss, Richard L. "Like Christ: An Exposition of Ephesians 4:13." Bibliotheca Sacra 143:571 (July-September 1986):260-65.

Taylor, Richard A. "The Use of Psalm 68:18 in Ephesians 4:8 in Light of the Ancient Versions." Bibliotheca Sacra 148:591 (July-September 1991):319-36.

Thiessen, Henry Clarence. Introduction to the New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962.

Trench, Richard Chenevix. Synonyms of the New Testament. Revised ed. London: James Clarke & Co., Ltd., 1961.

Trobisch, Walter. All a Man Can Be & What a Woman Should Know. Downers Grove: InterVarsity Press, 1983.

Van Ryn, August. Ephesians: The Glory of His Grace. 2nd ed. Neptune, NJ: Loizeaux Brothers, 1963.

von Posick, J. A. Light in Our Dwellings. London: G. Morrish, n. d.

Walvoord, John F. The Millennial Kingdom. Findlay, OH: Dunham Publishing Co., 1959.

Wedderburn, A. J. M. "Some Observations on Paul's Use of the Phrases In Christ' and With Christ'." Journal for the Study of the New Testament 25 (October 1985):83-97.

Westcott, Brooks Foss. Saint Paul's Epistle to the Ephesians. Reprint ed. Minneapolis: Klock & Klock, 1978.

Wiersbe, Warren W. The Bible Exposition Commentary. 2 vols. Wheaton: Scripture Press, Victor Books, 1989.

Wood, A. Skevington. "Ephesians." In Ephesians-Philemon. Vol. 11 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1978.

Woodcock, Eldon. "The Seal of the Holy Spirit." Bibliotheca Sacra 155:618 (April-June 1998):139-63.

B.XSTA|X|Wuest, Kenneth S. Word Studies in the New Testament. 4 vols. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1966.

Copyright 2003 by Thomas L. Constable

Haydock: Ephesians (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE EPHESIANS.

INTRODUCTION.

Ephesus was a famous city, the metropolis of Asia Minor, upon the Ægean Sea, now called the Archipelago. In it was the temple of Diana, one of the seven wonders of the world. St. Paul had staid there two years, and preached another year thereabouts. See Acts xx. The chief design of this Epistle was to hinder the Ephesians, and others in the neighbouring cities, from being seduced by false teachers, who were come among them. In the first three chapters he extols the grace of God, in mercifully calling the Gentiles. It was written when St. Paul was a prisoner; (see Chap. iv. 1. and vi. 20.) but whether during his first imprisonment, at Rome, an. 62 [in the year A.D. 62], or in the latter imprisonment, as others judge about an. 65, in uncertain. (Witham) ---Ephesus was the capital of Lesser Asia, and celebrated for the temple of Diana, to which the most part of the people of the East went frequently to worship. But St. Paul having preached the gospel there for two years the first time, and afterwards for about a year, converted many. He wrote his Epistle to them when he was a prisoner at Rome, and sent it by Tychicus. He admonishes them to hold firmly the faith which they had received; and warns them, and also those neighbouring cities, against the sophistry of philosophers and the doctrine of false teachers, who were come among them. The matters of faith contained in this Epistle, are exceedingly sublime, and consequently very difficult to be understood. It was written about twenty-nine years after our Lord's ascension. (Challoner) --- Ephesus was the chief city in Asia Minor, much given to superstitions, and not less to debauchery and libertinism. In it was the famous temple of Diana. St. Paul had preached in this place three years; (Acts xx.) so that all, both Jews and Gentiles, heard the word of the Lord, till he was driven away by Demetrius, the silversmith. At his departure, he left Timothy (1 Timothy i.) to maintain the purity of the gospel, and preserve them from the fables, which St. Paul had warned the Ephesians, would be introduced among them by rapacious wolves, and men talking perversely, to lead disciples after them. The Gentile converts held fast to the doctrines they had received from St. Paul: the Jews were the chief innovators. To the former the apostle writes this Epistle, praising their steadfastness, and instructing them more fully in the hidden mysteries of faith, viz. redemption, justification, call of the Gentiles, predestination, and the glorification of Christ, and his body, the Church. In the fourth, and succeeding chapters, he exhorts them to the practice of morality, and to fulfill their respective duties of parents, children, masters, servants, &c. and finally reminds all the soldiers of Christ, to be armed with spiritual weapons against all the assaults of the devil. St. Jerome observes that this Epistle, especially the first three chapters, are intricate and difficult; probably owing to the sublimity of the subject. The last three contain the most interesting morality. (Estius. passim.) See also Acts xviii. 19. et seq. and xix. 1. et sequ. --- When Cardinal Pole was consulted by what method the obscure passages of St. Paul's Epistles could be best unfolded, he replied: Let the reader begin with the latter part, where the apostle treats of morality, and practise that which is delivered there; and then let him go back to the beginning, where points of doctrine are discussed with great acuteness and subtilty.

====================

Gill: Ephesians (Book Introduction)

INTRODUCTION TO EPHESIANS

The city of Ephesus is, by Pliny ^a, called the other light of Asia; Miletus was one, and Ephesus the other: it was the metropolis of the lesser Asia, and one of the twelve cities of Ionia, and the first and chief of them: it is said to be built by the Amazons ^b: it was famous for the magnificent temple of Diana; and the inhabitants of it were very much given to superstition and idolatry, and even to devilish arts, Act 19:19. It abounded with orators and philosophers, and men of great wisdom and learning ^c; and was formerly a very rich, trading, flourishing city, but now a village, and a poor desolate place; it retains the name of Efeso, though the Turks call it Aia Salik. Hither the Apostle Paul first went after he had been at Corinth, though he then made but a short stay; when he came thither again, he found twelve disciples, and was the instrument of making a great many more: here he continued two or three years and formed a Gospel church, very large and flourishing, to whom he writes this epistle; and which was written by him when he was a prisoner at Rome, as appears by several passages in it, Eph 3:1, and seems to have been written much about the same time as were the epistles to the Philippians, and to the Colossians, and to Philemon. Dr. Hammond thinks it was written about the year 58, and Dr. Lightfoot places it in 59, and the fifth year of Nero. The occasion of it was the foresight the apostle had of false teachers that would spring up in this church, after his death, and spread their pernicious doctrines, and draw away disciples after them, and do great mischief in the church; wherefore the design of this epistle is to establish the saints in the doctrines of the Gospel, that so they might not be carried away with the errors of the wicked: the subject matter of it is most excellent; it treats of the most sublime doctrines of grace, of divine predestination, and eternal election, of redemption by Christ, and of peace and pardon by his blood, of conversion by the power of efficacious grace, and of salvation by the free grace of God, in opposition to works: it also very largely treats of the nature and usefulness of the Gospel ministry, and of gifts qualifying for it, and of the several duties of religion incumbent on Christians; and the method which is used is exceeding apt and beautiful, for the apostle first begins with the doctrines of the Gospel, which he distinctly handles and explains, and then proceeds to enforce the duties belonging to men, both as men and Christians.

Gill: Ephesians 3 (Chapter Introduction)

INTRODUCTION TO EPHESIANS 3

In this chapter the apostle hints at his state and condition as a prisoner, and at the afflictions he endured for the sake of the Gospel; and whereas he knew these would be objected to his ministry, and be discouraging to the saints, he chiefly insists on these two things; namely, to assert his office of apostleship, and observe the knowledge of divine mysteries, and gifts of grace bestowed on him, which he does with all modesty and humility; and also to exhort the saints to constancy and perseverance, notwithstanding his tribulations; for which purpose he puts up several petitions for them; and the whole is concluded with a doxology, or an ascription of glory to God. In Eph 3:1, he declares himself a prisoner of Christ, for the sake of the Ephesians; and which was no objection to his being an ambassador of Christ, and an apostle of his, seeing he had a commission from him to dispense the word of his grace, Eph 3:2, of which, his knowledge in the mystery of Christ, he had by revelation, was an evident proof, Eph 3:3, which might easily be understood by what he had written in the former part of his epistle, Eph 3:4, and was such as had not been given to the saints in former times, as it was to him, and others, now, Eph 3:5, particularly the knowledge of the mystery of the calling of the Gentiles by the Gospel, Eph 3:6, of which Gospel to the Gentiles he was made a minister, through the gift of grace, and the energy of divine power, Eph 3:7, of which high honour he was unworthy, being, in his own esteem, the meanest of all the people of God; and the grace and favour was the greater, inasmuch as it was the unsearchable riches of Christ he was sent to publish, and that among the Gentiles, Eph 3:8, and to give men light into a mysterious affair, which from eternity had been hid, and kept a secret in the heart of God, the Creator of all things, Eph 3:9, but was now committed to him with this view, not only to be made known to the church, but by that to the heavenly principalities and powers, even that wise scheme of things which displays the manifold wisdom of God, and was formed according to an eternal purpose in Christ, Eph 3:10, through whom a way of access is opened to God, with boldness, faith, and confidence, as the Gospel declares, Eph 3:12. Wherefore, though he endured much tribulation for the sake of preaching this Gospel, this should not at all sink their spirits, or move them away from the hope of it; but they should rather glory that they had such a faithful preacher and defender of it, Eph 3:13. And as he desired their perseverance, so he prays for it, and for several things in order to it; the posture in which he prayed was by bowing the knee; the person to whom he prayed is described by his relation to Christ, as his Father, of whom, or of Christ, the whole family of God in heaven and earth are named, Eph 3:14. The petitions made by him are for internal strength from the Spirit of God, that so they might be enabled to persevere, Eph 3:16, and also, that Christ might continue to dwell in their hearts by faith, which would keep them from falling; and likewise, that they might have a lively sense, and a full persuasion of their interest in the love of God; even so as to comprehend with others its breadth, length, depth, and height, which would engage them to press forward, and to hold on, and out, and not faint at tribulations, Eph 3:17, And particularly he prays; that they might know more of the love of Christ, which is not fully to be known, and which would constrain them to follow him, and cleave to him with full purpose of heart; and that they might have a full supply of all grace to support, influence, and assist them, Eph 3:19, and for his own, and their encouragement, with respect to having the petitions made, the apostle ascribes glory to God by Christ, as it should be done in the church throughout all ages of time, under this consideration, as being able to do for his people abundantly more than they are able to ask of him, or can think of asking of him, or receiving from him, Eph 3:20.

College: Ephesians (Book Introduction)

INTRODUCTION

We are saved by grace through faith! We do not earn our salvation - it is the gift of God. This is the shocking good news of Ephesians. Even though we were dead in sin and fully deserved God's wrath, he saved us and brought us into the body of Christ. It is a glorious privilege to be a part of Christ's body, and it carries with it a glorious responsibility.

We are saved by grace, for good works. God saved us so that he could live in us and work through us. We are filled with his fullness and re-created in his likeness. We are imitators of God. His power works in us, making possible more than we could ever ask or think. We are strong in the Lord and in his mighty power. The message of Ephesians is a message of salvation: God gives it; man lives it.

THE WRITER

From earliest times the church has acknowledged Paul as the author of Ephesians. But while Ephesians has been called "the quintessence of Paulinism," it is now widely denied that Paul wrote the book. Despite the current trend in scholarly criticism, there are good and sufficient reasons for upholding Paul as the author.

Reasons to Support Paul as the Author

1. The letter claims to have been written by Paul (1:1 and 3:1), and has several personal references (1:15-16; 4:1; 6:19-20). Those who deny this claim must assume the burden of proving otherwise.

2. The letter was widely known and accepted in the early church, and no one (not even the heretic Marcion) disputed that Paul was the author.

3. The letter is filled with Pauline features. Is it more likely that an imitator copied Paul's writing style in 90 to 95% of the epistle, or that Paul himself wrote it, diverging from his usual style 5 to 10% of the time?

4. The letter closely parallels Colossians.

5. The practice of writing letters in the name of someone else was not as widely practiced in the early church as some claim.

6. A comparison with the church literature of the period from which a non-Pauline Ephesians is supposed to come (such as 1 Clement) indicates that the letter is far more akin to Paul than to the supposedly contemporary church literature of the late first century.

7. The major themes - justification by faith, grace, atonement by Christ, the place of the Jews and the law - agree with Paul's uncontroverted letters.

8. The nature of the letter accords well with what Paul would have written from prison, as a final summation of what the church is.

Challenges to Pauline Authorship

It must be admitted that many scholars have advanced reasons to reject Paul as the author of Ephesians. Their challenges will be listed and briefly answered:

1. Style and Vocabulary: The sentences are often long and complicated, with heavy use of synonyms and adjectives. Certain words and phrases ("devil," "heavenly realms") are not found in other Pauline letters.

However, it must be seriously questioned whether our collection of Paul's brief letters can establish what his style and vocabulary was. Furthermore, an author must be free to exercise flexibility in his style when he writes to a different audience on a different subject. Finally, "devil" is found in 1 Timothy, 2 Timothy, and Titus (but the critics deny the Pauline authorship of all three of these as well).

2. Literary Dependence: There are so many parallels between Ephesians and other letters, especially Colossians, that Ephesians must have been copied and expanded by an admirer of Paul. Of the 155 verses in Ephesians it is estimated that 73 have verbal parallels in Colossians.

However, the similarities could more easily result because the letters all had the same author. There is good evidence that Ephesians and Colossians were written at the same time, which would account for their frequent parallels. (It should be noted that the "style and vocabulary" argument is that Ephesians is too different, while the "literary dependence" argument is that Ephesians is too much the same.)

3. Historical Considerations: The Jew/Gentile tension has ceased; the "holy apostles" are revered as in retrospect; and the "dividing wall" at the temple in Jerusalem has been torn down. Therefore, the letter must have been written after Paul had already died.

However, the Jew/Gentile tension was not as big a problem in some locations; the apostles were held in reverence from the very beginning (Acts 2:42; 5:12-13); the symbolic "dividing wall" could still stand in the temple when it had already been torn down in the church.

4. Doctrinal Arguments: The "church" is now universal, rather than local; various themes are handled differently in other Pauline letters; the view of marriage differs from 1 Cor 7.

However, these arguments are more apparent than real. From the beginning Jesus saw his church on a universal scale (Matt 16:18) and nothing prevents Paul from using this concept. Certain themes (such as "the mystery," "in Christ," the Trinity) may be expressed in different terms in Ephesians, but it is foolish to force a strict uniformity on Paul or to prohibit him from adding any insights to what he has already written.

In conclusion, it must be said that those who dispute what the church has accepted from the beginning have not proved their case. There is more than sufficient reason to accept the epistle as from Paul's own hand, and to feel his pulse beating in every line.

THE AUDIENCE

The Recipients of the Letter

There are several reasons to question whether Paul addressed this epistle to the Ephesian saints:

1. Several of the earliest manuscripts do not include the words "in Ephesus" in 1:1.

2. Marcion, while a heretic, referred to it as "the epistle to the Laodiceans" at a very early date (about A.D. 140).

3. Though Paul spent three years in Ephesus, longer than any other location on his missionary journeys, the letter is strangely impersonal. He "has heard" about their faith (1:15). Unlike his other epistles, Paul addresses no local problems, and closes without a single personal greeting.

4. The epistle has the mature, universal tone of a letter sent as an encyclical, in this instance to all the churches of Asia Minor.

At the same time, most manuscripts do include "in Ephesus" and the church has traditionally called this epistle "to the Ephesians." If Paul did intend that the letter be sent to churches throughout Asia Minor, it is logical that it would have been sent first to the leading city, and from there copies would be circulated. It is likely, then, that Paul did send this epistle to the Ephesians, but not to them alone.

The Locale

Ephesus was the most important city in the Roman province of Asia, located on the west coast of what is now Turkey. It was a leading commercial center, situated at the intersection of two major trade routes. It was a city where East met West, with the resulting exchange of ideas and philosophies. Ephesus boasted the temple of Artemis (Diana), one of the Seven Wonders of the Ancient World. Four times the size of the famed Parthenon in Athens, this temple also served as the bank of Asia Minor, one of the few places where money could be safely deposited. An enormous theatre in the center of the city could seat from 25,000 to 50,000 people.

Within its population of one-third of a million, Ephesus also had a large colony of Jews. After rejection by the local Jewish community, Paul found it possible to teach daily in the lecture hall of Tyrannus. From this strategic center the gospel message spread "so that all the Jews and Greeks who lived in the province of Asia heard the word of the Lord" (Acts 19:10).

Ephesus and the other cities of Asia Minor to which Paul sent this epistle are also mentioned in Rev 1:4-3:22. By that time the church in Ephesus needed to repent and return to its first love. Ephesus continued as a leading center of Christianity for several centuries.

THE DATE AND PLACE OF WRITING

Proceeding with the conclusion that Paul himself wrote this epistle, it is necessary to identify when and where he did so. We know that Paul wrote from an imprisonment (3:1; 4:1) in which he was confined with chains (6:20). We can safely assume, furthermore, that at this same time Paul also sent letters to the Colossians and to Philemon. But where was Paul imprisoned?

Rome

The traditional - and most likely correct - view is that Paul wrote from the imprisonment in Rome described in Acts 28:16-30. Paul was allowed to live in a private dwelling, with a soldier to guard him. This continued for two years, and during the latter part of this time Paul wrote Ephesians, Colossians, and Philemon - and no doubt Philippians, as well. A date around A.D. 62 is likely.

Caesarea

Paul is also known to have spent two years imprisoned in Caesarea (Acts 24:27), before his voyage to Rome. It has been suggested that Onesimus would have been more inclined to escape the 500 miles to Caesarea than to attempt the long voyage to Rome. While this location is possible, yielding a date of A.D. 58-60, no real evidence can be introduced in its support.

Ephesus

Somewhat surprisingly, some critics have attempted to make Ephesus the site of Paul's prison epistles. This would be an even more convenient location for the escape of Onesimus. However, neither the book of Acts nor church history know anything of an imprisonment in Ephesus. Paul did refer to fighting "wild beasts" in Ephesus (1 Cor 15:32), but since the city did not have a coliseum and Paul was a Roman citizen, this is probably a metaphor for the fierce men who opposed him. Because this view has no historical support, it has only its novelty to commend it.

Probable Reconstruction of Events

During his imprisonment in Rome, Paul met and converted the runaway slave Onesimus. Not long afterward, he received troubling news about doctrinal problems in Colosse (Col 1:9), the home town of Onesimus (Col 4:9). Paul determined to send the letter of Colossians to correct their errors, and decided to send Onesimus back to Philemon at the same time. Having penned letters to address these two problems, Paul also wrote a letter to the saints in Ephesus, intending that it be circulated among all the churches of Asia Minor. The resulting epistle has been called "the divinest composition of man."

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Abbott, T. K. Epistles to the Ephesians and to the Colossians . Edinburgh: T. & T. Clark, 1897.

Abbott-Smith, G. A Manual Greek Lexicon of the New Testament . Edinburgh: T. & T. Clark, 1937.

Allan, John A. "The 'In Christ' Formula in Ephesians," New Testament Studies 5 (1958-1959) 54-62.

Barclay, William. The Letters to the Galatians and Ephesians . Philadelphia: Westminster Press, 1958.

. New Testament Words . London: SCM Press, 1964.

Bartchy, S. Scott. First Century Slavery and 1 Corinthians 7:21 . Atlanta: Scholar's Press, 1973.

Barker, Kenneth, ed. The NIV Study Bible . Grand Rapids: Zondervan, 1985.

Barth, Markus. Ephesians (The Anchor Bible), Vol. 1 and 2. Garden City: Doubleday, 1960.

Bauer, Walter; William F. Arndt; and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature . 2nd ed. Rev. by F. Wilbur Gingrich and Frederick W. Danker. Chicago: University of Chicago Press, 1979.

Beasley-Murray, G. R. "baptivzw," Dictionary of New Testament Theology (1975) I:144-150.

Bedale, S. "The Meaning of kefalhv in the Pauline Epistles," Journal of Theological Studies n.s. 5 (1954) 211-215.

Bertram, Georg. "paideuvw," Theological Dictionary of the New Tes- tament (1967) V:596-625.

Bietenhard, Hans. "Foreign," Dictionary of New Testament Theology (1975) I:684-690.

. "Lord," Dictionary of New Testament Theology (1976) II:510-519.

Blaikie, W. G. Ephesians . The Pulpit Commentary. Grand Rapids: Eerdmans, 1950.

Blass, F.; A. Debrunner; and Robert W. Funk. A Greek Grammar of the New Testament and Other Early Christian Literature . Chicago: University of Chicago Press, 1961.

Bruce, F. F. The Epistle to the Ephesians . London: Pickering & Inglis, 1961.

. The Epistles to the Colossians, to Philemon, and to the Ephesians (NICNT). Grand Rapids: Eerdmans, 1984.

Bόchsel, Friedrich. "ejlevgcw," Theological Dictionary of the New Testament (1964) II:473-476.

Carson, D. A.; Douglas, J. Moo; and Leon Morris. An Introduction to the New Testament . Grand Rapids: Zondervan, 1992.

Cohen, A. Everyman's Talmud . New York: E. P. Dutton, 1949.

Cottrell, Jack. Baptism: A Biblical Study . Joplin: College Press, 1989.

. What the Bible Says about God the Ruler . Joplin: College Press, 1984.

Coutts, J. "Ephesians 1:13-14 and 1 Peter 1:3-12," New Testament Studies 3 (1956-1957) 115-127.

Dana, H. E. and Julius R. Mantey. A Manual Grammar of the Greek New Testament . New York: Macmillan, 1955.

Deissmann, Adolph. Light from the Ancient East (Eng. Trans.). New York: Harper, 1927.

Eadie, John. Commentary on the Epistle to the Ephesians . Grand Rapids: Zondervan, reprint of 1883 edition.

Ebel, Gunther. "oJdov"," Dictionary of New Testament Theology (1978) III:935-945.

Ellicott, Charles John. The Epistles of Paul the Apostle to the Ephesians, Philippians, and Colossians . Grand Rapids: Zondervan (reprint).

Esser, Hans-Helmut. "tapeinov"," Dictionary of New Testament Theology (1976) II:259-264.

Fairweather, William. The Background of the Epistles . Edinburgh: T. & T. Clark, 1935.

Fields, Wilbur. The Glorious Church (BST). Joplin: College Press, 1960.

Filson, F. V. "The Christian Teacher in the First Century," Journal of Biblical Literature 60 (1941) 317-328.

Foerster, Werner. "a[swto"," Theological Dictionary of the New Testament (1964) I:506-507.

Foster, J. "The Harp at Ephesus," Expository Times 74 (1963) 156.

Green, E. M. B. "Ephesus," The New Bible Dictionary , ed. by J. D. Douglas. Grand Rapids: Eerdmans, 1962.

Grether, Oskar and Johannes Fichtner. "ojrghv," Theological Dictionary of the New Testament (1967) V:409-412.

Grudem, Wayne. "Does KEPHALE Mean 'Source' or 'Authority Over' in Greek Literature? A Survey of 2,336 Examples," Trinity Journal (1985) 38-59.

Grundmann, Walter. "dovkimo"," Theological Dictionary of the New Testament (1964) II:255-260.

Harder, Gunther. "spoudavzw," Theological Dictionary of the New Testament (1971) VII:559-568.

Hauck, Friedrich and Siegfried Schulz. "prau?"," Theological Dictionary of the New Testament (1968) VI:645-651.

Hendriksen, William. The Epistle to the Ephesians (NTC). Grand Rapids: Baker, 1967.

Howard, G. E. "The Faith of Christ," Expository Times 85 (1973-1974) 212-215.

. "The Head/Body Metaphors of Ephesians," New Testament Studies 20 (1974) 350-356.

Jeremias, Joachim. "ajkrogwniai'o"," Theological Dictionary of the New Testament (1964) I:792-793.

Kittel, Gerhard. "dovxa," Theological Dictionary of the New Testament (1964) II:242-255.

Kφster, Helmut. "splavgcnon," Theological Dictionary of the New Testament (1971) VII:548-559.

Lenski, R. C. H. The Interpretation of St. Paul's Epistles to the Gal- atians, to the Ephesians, and to the Philippians . Columbus, OH: Wartburg Press, 1946.

Liddell, Henry George; Robert Scott; and Henry Stuart Jones. A Greek English Lexicon . Oxford: Clarendon Press, 1968.

Lincoln, Andrew. Ephesians (WBC). Dallas: Word, 1990.

Link, Hans-Georg. "ejlevgcw," Dictionary of New Testament Theology (1976) II:140-142.

Louw, Johannes P. and Eugene Nida. Greek-English Lexicon of the New Testament . United Bible Societies, 1988.

Malherbe, Abraham J. "Life in the Graeco-Roman World," The World of the New Testament , ed. by Abraham J. Malherbe. Austin: Sweet, 1967.

Metzger, Bruce M. A Textual Commentary on the Greek New Testament . London: United Bible Societies, 1971.

Michaelis, W. "mimhthv"," Theological Dictionary of the New Testament (1967) IV:659-674.

Mickelsen, Berkeley and Alvery Mickelsen. "The 'Head' of the Epistles," Christianity Today 20 (1981) 264-267.

Mitton, C. Leslie. Ephesians (NCBC). Grand Rapids: Eerdmans, 1973.

Morris, Leon. The Atonement: Its Meaning and Significance . Downers Grove: InterVarsity, 1983.

Moulton, James Hope. A Grammar of New Testament Greek . Edinburgh: T. & T. Clark, 1963.

Moulton, W. F. and A. S. Geden. A Concordance to the Greek Testament . Edinburgh: T. & T. Clark, 1963 (reprint).

Oepke, Albrecht. "panopliva," Theological Dictionary of the New Testament (1967) V:295-315.

Palmer, Edwin H. The Five Points of Calvinism . Grand Rapids: Baker, 1972.

Rengstorf, Karl Heinrich. "dou'lo"," Theological Dictionary of the New Testament (1964) II:261-280.

Robertson, A. T. Word Pictures in the New Testament . Nashville: Broadman, 1930.

Robinson, J. A. St. Paul's Epistle to the Ephesians . London: Macmillan, 1904.

Sanders, J. T. The New Testament Christological Hymns . Cambridge: University Press, 1971.

Schlier, Heinrich. "ajmhvn," Theological Dictionary of the New Testament (1964) I:335-338.

Schmidt, Karl Ludwig. "oJrivzw," Theological Dictionary of the New Testament (1967) V:452-453.

. "prosagwghv," Theological Dictionary of the New Testament (1964) I:133-134.

Schmitz, Otto. "parakalevw," Theological Dictionary of the New Testament (1967) V:773-779.

Schnackenburg, Rudolf. Ephesians: A Commentary . Edinburgh: T. & T. Clark, 1991.

Schweizer, Eduard. "uiJoqesiva," Theological Dictionary of the New Testament (1972) VIII:397-399.

Stδhlin, Gustav. "ojrghv," Theological Dictionary of the New Testament (1967) V:419-447.

Stagg, Frank. "The Domestic Code and Final Appeal: Ephesians 5:21-6:24," Review and Expositor 76 (1979) 541-552.

Stein, Robert H. "Wine-Drinking in New Testament Times," Christianity Today (June 20, 1975) 9-11.

Strathmann, H. "mavrtu"," Theological Dictionary of the New Testament (1967) IV:474-514.

Thompson, J. A. Archaeology and the New Testament . Grand Rapids: Eerdmans, 1960.

Trench, R. C. Synonyms of the New Testament . Grand Rapids: Baker, 1953 (reprint).

Vine, W. E. An Expository Dictionary of New Testament Words . Westwood, NJ: Fleming H. Revell, 1940.

Weed, Michael R. The Letters of Paul to the Ephesians, the Colossians, and Philemon . Austin: Sweet, 1971.

Westcott, B. F. St. Paul's Epistle to the Ephesians . London: Macmillan, 1906.

Wood, A. Skevington. Ephesians . The Expositor's Bible Commentary, ed. by Frank Gaebelein. Grand Rapids: Zondervan, 1978.

-College Press New Testament Commentary: with the NIV

College: Ephesians (Outline)

OUTLINE

I. DOCTRINE: God's Plan for Salvation - Eph 1:1-3:21

A. God's Blessings - 1:1-23

1. Salutation - 1:1-2

2. Present Blessings in Christ - 1:3-14

3. Potential Blessings in Christ - 1:15-23

B. God's Salvation - 2:1-22

1. Saved from Sin - 2:1-10

2. Saved from Separation - 2:11-22

C. God's Participation - 3:1-21

1. God Working in Paul - 3:1-13

2. God Working in All Christians - 3:14-21

II. DUTIES: The Christian's Response to Salvation - 4:1-6:24

A. The Christian in Church Life - 4:1-16

1. Unity in the Body - 4:1-6

2. Diversity in the Body - 4:7-11

3. Maturity in the Body - 4:12-16

B. The Christian in Personal Life - 4:17-5:21

1. The Old Nature vs. the New - 4:17-24

2. Members of One Body - 4:25-32

3. Walking in Love - 5:1-2

4. Walking in Light - 5:3-14

5. Walking in Wisdom - 5:15-21

C. The Christian in Domestic Life - 5:22-6:9

1. Wives and Husbands - 5:22-33

2. Children and Parents - 6:1-4

3. Slaves and Masters -6:5-9

D. The Christian in Warfare - 6:10-24

1. The Nature of the Enemy - 6:10-12

2. The Armor of God - 6:13-18

3. Paul's Own Farewell - 6:19-24

-College Press New Testament Commentary: with the NIV