Ephesians 3

Eph 3:1-21.

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.

As the first chapter treated of

THE

FATHER'S office; and the second,

THE

SON'S, so this, that of

THE

SPIRIT.

1. of Jesus Christ--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, 9).

2. If--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

Ac 20:17-24.

the dispensation--"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.

3. he made known--The oldest manuscripts read, "That by revelation

was the mystery (namely, of the admission of the Gentiles,

Eph 3:6; 1:9)

made known unto me

(Ga 1:12)."

as I wrote afore--namely, in this Epistle

(Eph 1:9, 10),

the words of which he partly repeats.

4. understand my knowledge--"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).

will be enabled to understand.

the mystery of Christ--The "mystery" is Christ Himself, once hidden,

but now revealed

(Col 1:27).

5. in other ages--Greek, "generations."

not made known--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.

unto the sons of men--men in their state by birth, as contrasted with

those illuminated "by the Spirit" (Greek, "IN the Spirit," compare

Re 1:10),

Mt 16:17.

as--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; 49:6).

But they did not know it with the same explicit distinctness "As" it

has been now known

(Ac 10:19, 20; 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).

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, 22).

7. Whereof--"of which" Gospel.

according to--in consequence of, and in accordance with, "the gift of

the grace of God."

given--"which (gift of grace) was given to me by

(Greek, 'according to,' as in

Eph 3:20; 1:19:

as the result of, and in proportion to) the effectual working

(Greek, 'energy,' or 'in-working') of His power."

8. am--Not merely was I in times past, but I still am the least

worthy of so high an office (compare

1Ti 1:15,

end).

least of all saints--not merely "of all apostles"

(1Co 15:9, 10).

is--Greek, "has been given."

among--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; 2:7).

Ro 11:33,

"unsearchable" as a mine inexhaustible, whose treasures can never be

fully explored

(Eph 3:18, 19).

9. to make all men see--Greek, "to enlighten all"

(Eph 1:18;

Ps 18:28;

Heb 6:4).

"All" (compare

Col 1:28).

fellowship--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.

from the beginning of the world--Greek, "from (the beginning of)

the ages." Compare

Eph 1:4;

Ro 16:25;

1Co 2:7.

The "ages" are the vast successive periods of time, marked by

successive stages of creation and orders of beings.

in God--"hidden in" His counsels

(Eph 1:9).

created all things by Jesus Christ--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."

10. The design of God in giving Paul grace to proclaim to the Gentiles

the mystery of salvation heretofore hidden.

now--first: opposed to "hidden from the beginning of the world"

(Eph 3:5).

unto the principalities and--Greek adds "the"

powers--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).

might be known--Translate, "may be known."

"theater" for the display of God's manifold wisdom

(Lu 15:10;

1Co 4:9):

"a spectacle (Greek, 'theater') to angels." Hence, angels are

but our "fellow servants"

(Re 19:10).

manifold wisdom--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.

11. which he purposed--Greek, "made."

ELLICOTT translates, "wrought."

12. Translate, "our boldness and our access

(Eph 2:18)

in confidence through our faith in Him." ALFORD quotes as an instance,

Ro 8:38,

&c. "THE access" (Greek) implies the

formal introduction into the presence of a monarch.

13. "I entreat you not to be dispirited."

for you--in your behalf.

which is--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).

14. For this cause--Resuming the thread of

Eph 3:1,

"For this cause." Because ye have such a standing in God's Church

[ALFORD].

bow my knees--the proper attitude in humble prayer. Posture affects

the mind, and is not therefore unimportant. See Paul's practice

(Ac 20:36);

and that of the Lord Himself on earth

(Lu 22:41).

unto the Father--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.

15. the whole family--ALFORD, MIDDLETON, and others translate, "every family": alluding

to the several families in heaven and in earth supposed to exist

[THEOPHYLACT, Æcumenius, in SUICER, 2.633], the apostle thus being supposed to imply

that God, in His relation of Father to us His adopted children, is the

great prototype of the paternal relation wherever found. But the idea

that "the holy angels are bound up in spiritual families or

compaternities," is nowhere else in Scripture referred to. And

Ac 2:36,

where the article is similarly omitted, and yet the translation is,

"All the house of Israel," shows that in New Testament

Greek the translation is justifiable, "all the family,"

or "the whole family": which accords with Scripture views, that

angels and men, the saints militant and those with God, are one holy

family joined under the one Father in Christ, the mediator between

heaven and earth

(Eph 1:10;

Php 2:10).

Hence angels are termed our "brethren"

(Re 19:10),

and "sons of God" by creation, as we are by adoption

(Job 38:7).

The Church is part of the grand family, or kingdom, which comprehends,

besides men, the higher spiritual world, where the archetype, to the

realization of which redeemed man is now tending, is already realized.

This universal idea of the "kingdom" of God as one divine community, is

presented to us in the Lord's Prayer. By sin men were estranged, not

only from God, but from that higher spiritual world in which the

kingdom of God is already realized. As Christ when He reconciled men to

God, united them to one another in a divine community (joined to

Himself, the one Head), breaking down the partition wall between Jew

and Gentile

(Eph 2:14),

so also He joins them in communion with all those who have already

attained that perfection in the kingdom of God, to which the Church on

earth is aspiring

(Col 1:20)

[NEANDER].

is named--derives its origin and its name as sons of God. To

be named, and to be, are one with God. To bear God's name is to

belong to God as His own peculiar people

(Nu 6:27;

Isa 43:7; 44:5;

Ro 9:25, 26).

16. according to--that is in abundance consonant to the riches of

His glory; not "according to" the narrowness of our hearts.

Col 1:11,

"Strengthened with all might according to His glorious power."

in--The Greek implies, "infused into."

the inner man--

(Eph 4:22, 24;

1Pe 3:4);

"the hidden man of the heart." Not predicated of unbelievers, whose

inward and outward man alike are carnal. But in believers, the "inner

(new) man," their true self, stands in contrast to their old man, which

is attached to them as a body of death daily being mortified, but not

their true self.

17. That--So that.

dwell--abidingly make His abode

(Joh 14:23).

Where the Spirit is there Christ is

(Joh 14:16, 18).

door of the heart to Jesus

(Joh 3:20).

It is not enough that He be on the tongue, or flit through the brain:

the heart is His proper seat [CALVIN]. "You being

rooted and grounded in love" (compare

Eph 3:19),

is in the Greek connected with this clause, not with the clause,

"that ye may be able to comprehend." "Rooted" is an image from a

tree; "grounded" (Greek, "founder," "having your

foundations resting on"), from a building (compare

Notes,, see on

Eph 2:20,21;

Col 1:23; 2:7).

Contrast

Mt 13:6, 21.

"Love," the first-fruit of the Spirit, flowing from Christ's love

realized in the soul, was to be the basis on which should rest their

further comprehension of all the vastness of Christ's love.

18. May be able--even still further. Greek, "May be

fully able."

breadth . . . length . . . depth . . . height--namely, the full

dimensions of the spiritual temple, answering to "the fulness of God"

(Eph 3:19),

to which the Church, according to its capacity, ought to correspond

(compare

Eph 4:10, 13)

as to "the fulness of Christ." The "breadth" implies Christ's

world-wide love, embracing all men: the "length," its being extended

through all ages

(Eph 3:21);

the "depth," its profound wisdom which no creature can fathom

(Ro 11:33);

the "height," its being beyond the reach of any foe to deprive us of

(Eph 4:8)

[BENGEL]. I prefer to understand "the breadth,"

&c., to refer to the whole of the vast mystery of free salvation in

Christ for all, Gentile and Jew alike, of which Paul had been

speaking

(Eph 3:3-9),

and of which he now prays they may have a fuller comprehension. As

subsidiary to this, and the most essential part of it, he adds, "and to

know the love of Christ"

(Eph 3:19).

GROTIUS understands depth and height

of God's goodness raising us from the lowest depression to the greatest

height.

19. passeth--surpasseth, exceeds. The paradox "to know

. . . which passeth knowledge," implies that when he says

"know," he does not mean that we can adequately know; all we

know is, that His love exceeds far our knowledge of it, and with even

our fresh accessions of knowledge hereafter, will still exceed them.

Even as God's power exceeds our thoughts

(Eph 3:20).

filled with--rather, as Greek, "filled even unto all the

fulness of God" (this is the grand goal), that is, filled, each

according to your capacity, with the divine wisdom, knowledge, and love;

"even as God is full," and as Christ who dwells in your hearts, hath

"all the fulness of the Godhead dwelling in Him bodily"

(Col 2:9).

20. unto him--contrasted with ourselves and our needs. Translate, "that is able above all things (what is above all things) to

do exceeding abundantly above what we ask or (even) think": thought takes a wider range than prayers. The word, above, occurs thrice

as often in Paul's writings, as in all the rest of the New Testament,

showing the warm exuberance of Paul's spirit.

according to the power--the indwelling Spirit

(Ro 8:26).

He appeals to their and his experience.

21. Translate, "Unto Him be the glory (that is, the whole

glory of the gracious dispensation of salvation just spoken of) in the

Church (as the theater for the manifestation of the glory,

Eph 3:10)

in Christ Jesus (as in Him all the glory centers,

Zec 6:13)

to all the generations of eternal ages," literally, "of the age of the

ages." Eternity is conceived as consisting of "ages" (these again

consisting of "generations") endlessly succeeding one another.