Ephesians 3 · The Lantern

The Mystery of the Gospel

For this reason I, Paul, the prisoner of Christ Jesus for you the Gentiles —

As regards the phrasing, having sought so far as possible to set it in order, we say that he did not supply a corresponding clause to *For this reason I Paul, the prisoner*: what he did *for this reason*, or what happened to him, he did not really set forth—unless indeed, as regards the phrasing, he has fallen away from what should follow, "as one unskilled in speech," and has…

After a diligent search I have found nothing that answers to his prior clause.… For he does not say, "For this reason I, Paul, have done this or that or have taught this or that." Instead, leaving the thought in suspense, he goes on to other matters.

The Apostle has previously recounted the many blessings of God granted to the human race and the Apostles themselves; here he turns to God's special blessings bestowed on himself. First he sets forth his thought in a general way. Secondly, he explains each part of it in detail (3:3).

if indeed you have heard of the administration of the grace of God given to me toward you,

He alludes to the prediction addressed to Ananias concerning him at Damascus, when the Lord said, "Go thy way, for he is a chosen vessel unto Me, to bear My name before the Gentiles and Kings." By "dispensation of grace," he means the revelation made to him.

He alludes to the words of God to Ananias: "he is My chosen vessel, to proclaim My name before the nations" (Acts 9:15). And the revelation of the mystery, because he learned it not from man, he calls "the dispensation of grace." For, he says, the grace of God arranged things in such a way that I was called from above and was subjected to blindness for my disobedience, so that…

Then he makes known the gift of grace given him, as though he said: I assert that I am a prisoner for you Gentiles, if yet you have heard of the dispensation of the grace of God which is given me towards you. This may be understood in two ways. In one, the dispensation is taken in a passive sense.

that by revelation the mystery was made known to me, just as I wrote before in brief,

Rightly, therefore, the divine apostle says, "By revelation the mystery was made known to me (as I wrote before in brief, in accordance with which, when ye read, ye may understand my knowledge in the mystery of Christ), which in other ages was not made known to the sons of men, as it is now revealed to His holy apostles and prophets." For there is an instruction of the perfect,…

Perhaps he had informed them of it by some persons, or had not long before been writing to them. Here he is pointing out that the whole is of God, that we have contributed nothing. For what?

Subsequently, when he says how that, according to revelation... he makes known the several aspects of his condition in detail. In reference to which he does two things: First, he treats of what pertains to the dignity of his office, namely, the dispensation of grace. Secondly, what pertains to his experience of patience, namely, tribulations (3:13).

by which, when you read, you are able to consider my understanding in the mystery of the Christ,

Amazing! So then he wrote not the whole, nor so much as he should have written. But here the nature of the subject prevented it. Elsewhere, as in the case of the Hebrews and the Corinthians, the incapacity of the hearers.

I wrote, he says, not as much as I ought, but according to your capacity and ability to receive. And from this you can perceive and understand my comprehension of the mystery of Christ, that is, how I understood the mystery of Christ, or how I understood that He sits at the right hand of the Father and seated us with Himself, that in Himself He created both into one new man, an…

Nevertheless, note that Augustine remarks how a doctor should aim at being understood. As long as he strives for this his words are not superfluous, but if he remains on a point after he is understood he wastes his words. He adds my prudence since "the knowledge of the holy is prudence" (Prov. 9:10).

which in other generations was not made known to the sons of men as it has now been revealed to his holy apostles and prophets in the Spirit:

Men must then be saved by learning the truth through Christ, even if they attain philosophy. For now that is clearly shown "which was not made known to other ages, which is now revealed to the sons of men." For there was always a natural manifestation of the one Almighty God, among all right-thinking men; and the most, who had not quite divested themselves of shame with respect…

It was made known incrementally to the prophets of old, but not fully then as it is now. For they did not see the whole picture but wrote down words about aspects of it. … Remember that in the apostles' day there were many who had the gift of prophecy. It is in this order that he mentions that the revelation was known to the apostles and then to the prophets.

It is also eminent since it was revealed to the Apostles alone. Hence he adds which in other generations was not known. For although the mysteries of Christ were revealed to the prophets and patriarchs, they were more clearly revealed to the Apostles.

that the Gentiles are joint heirs and of a joint body and joint partakers of the promise in Christ Jesus through the gospel,

What is this; "fellow-heirs, and fellow-partakers of the promise, and fellow-members of the body?" This last is the great thing, that they should be one body; this exceeding closeness of relation to Him. For that they were to be called indeed, that they knew, but that it was so great, as yet they knew not. This therefore he calls the mystery.

The mystery consists in the fact that the Gentiles became fellow heirs and fellow partakers of the promise of Israel. For the Israelites partook in the promise as a holy people; and the Gentiles, formerly unclean, became partakers with them of the same promise, but in what way? "In Christ," that is, through faith in Christ, which reached them through the Gospel.

Consequently, when he states that the Gentiles should be fellow heirs, he makes known what the sacrament is. In reference to it, it should be recognized that the Jews enjoyed three prerogatives with respect to the Gentiles.

of which I became a minister according to the gift of the grace of God given to me according to the working of his power.

Everywhere Paul reminds us that we receive God's gifts not by our own merit but by grace. Grace belongs to the giver, not to the recipient. And by adding "according to the working of his power," he also ascribes this to God, so that "if I do any work, it is God's power. For it is not my power that works in me but God's."

I became a minister of this gospel and find myself in bonds for its sake; but this is not my own doing, but a gift of divine grace, which was given to me not simply or sparingly, but abundantly and generously, as befits the almighty God to give. Or else — since He granted me this ministry, He also furnished me with power.

After the Apostle has discussed the grace given him relative to the knowledge of divine mysteries (3:3), he indicates the same with respect to carrying these mysteries themselves into effect. Concerning this he makes two points: First, he acknowledges the assistance of grace granted him to put them into practice.

To me, the very least of all saints, was given this grace: to evangelize to the Gentiles the unsearchable riches of the Christ,

The apostle declares that to himself, "less than the least of all saints, was the grace given" of enlightening all men as to "what was the fellowship of the mystery, which during the ages had been hid in God, who created all things." The heretic erased the preposition in, and made the clause run thus: ("what is the fellowship of the mystery) which hath for ages been hidden from…

The divine apostle says not only that Christ's nature is divine but also that "his riches are unsearchable." "And how does one preach if his riches are indeed unsearchable?" "I preach this very thing," he says, "that they are unsearchable."

Next (v. 8), he speaks of the duty entrusted to him; the grace of such a commission has three qualities to recommend it: First, the condition of the person himself [to whom it is entrusted]. Secondly, the greatness of what is confided to him (3:8b). Thirdly, the good that results as its fruit (3:10 ff.). The office confided to him is recommended from this person's condition.

and to enlighten all as to what is the administration of the mystery hidden from the ages in God, who created all things,

God, who dwells in the heavens, and made out of nothing the things that exist, and multiplied and increased them on account of His holy Church, is angry with you for having sinned against Him.

These riches of his generosity were "hidden from all past ages in God," the Creator of all. Where are Marcion, Valentinus and the other heretics who say that there is one creator of the visible world and another creator of the invisible?… However, the phrase "mystery hidden from the ages" could also be understood to mean that the very ages of time remained ignorant of his gener…

Concerning the second—to make known the salvation which comes from Christ to those who believe—he says to enlighten all men, not only the Jews, but the Gentiles as well, through preaching and miracles. "I will enlighten all that hope in the Lord" (Ecclus. 24:45).

so that now to the rulers and to the authorities in the heavenly places might be made known through the church the manifold wisdom of God,

Those who are wise in mind have a certain attribute of nature peculiar to themselves; and they who have shown themselves capable, receive from the Supreme Wisdom a spirit of perception in double measure.

True, to man it was not revealed; and art thou enlightening Angels and Archangels and Principalities and Powers? I am, saith he. For it was "hid in God," even "in God who created all things." And dost thou venture to utter this? I do, saith he. But whence hath this been made manifest to the Angels? By the Church.

Once he has set forth the dignity of his office that arises from the magnitude of what it entrusts to him (3:8), the Apostle here gives evidence of his office's worth from the utility of its effect. This consists in the revelation of great realities to eminent persons. Three points are to be considered regarding this: First, to whom the revelation is directed (3:10a).

according to the purpose of the ages, which he accomplished in the Christ Jesus our Lord,

From this we see what it means to say that the mystery was concealed in God, for he adds "according to the purpose of the ages." This means that, after certain ages had reached their destined end, the mystery was to appear through the presence of the Lord in whom it had been concealed. For it was proper for it to be revealed through the One in whom it was concealed.

"According to the eternal purpose." It hath been now, he means, brought to pass, but not now decreed, it had been planned beforehand from the very first.

The way this revealed knowledge is many-sided is according to a pre-determining of the ages, meaning the differentiation and limitation of the various times. For God plans something to exist at one time, and others at another time.

in whom we have the boldness and access in confidence through his faith.

If our conscience "does not condemn us, we have boldness toward God." And it is a great thing not simply to have boldness, but boldness in confidence; and access as well, because of its sureness, again in boldness. And the beginning of the boldness in confidence and of the access is faith, the faith in Christ.

Nothing can give us such trust in God and purity of conscience … as the Word, the truth, the wisdom and the righteousness received in Christ.… One who thinks in an orderly manner now has the Word and reason as the content of his faith. One who can comprehend wisdom has wisdom as the content of his faith. One who understands truth has truth as the content of his faith.

The effect of this source consists in a great fruit which comes to us from Christ. This is expressed at in whom we have assurance... Concerning this he does two things: First, he puts down the blessings we receive. Secondly, he designates through what we receive them (3:12b). There are two goods which we obtain.

Therefore I ask you not to lose heart at my afflictions for you, which is your glory.

"Striving on behalf of" those being made disciples to Christ, he had many things that afflicted him; wherefore, he says, I ask that I not lose heart in my tribulations on your behalf; for to say these things belongs to one who perceives himself to be, as it were, in danger of losing heart. After this we inquire to what we should apply the phrase which is your glory.

How is it "for them?" How is it "their glory?" It is because God so loved them, as to give even the Son for them, and to afflict His servants for them: for it was in order that they might attain so many blessings, that Paul was in prison.

After the Apostle has dealt with the dignity of the office belonging to his position (3:3), he goes on to speak of his tribulations and sufferings. In reference to this he does two things: First, he exhorts them lest they be troubled by his sufferings; they should have patience.

Paul’s Prayer for the Ephesians

For this reason I bow my knees to the Father,

But the self-love of the Greeks proclaims certain men as their teachers. As, then, the whole family runs back to God the Creator; so also all the teaching of good things, which justifies, does to the Lord, and leads and contributes to this.

By kneeling we demonstrate the full form of prayer and petition. So we bend our knees. We ought not merely to incline our minds to prayer but also our bodies. We do well to lower our bodies lest we create an impression of elevation or an appearance of pride.

As a consequence he goes on (v. 14) to implore assistance for them through a prayer that they might derive advantage from his exhortation. First, he sets down the prayer. Secondly, confident of its being heard, he adds a thanksgiving (3:20). The first part has three sections: First, he mentions to whom the prayer is addressed. Secondly, the intention of the prayer (3:16).

from whom every family in the heavens and upon the earth is named,

The expression "rock," he says, he uses of Adam. This, he affirms, is Adam: "The chief corner-stone become the head of the corner. For that in the head the substance is the formative brain from which the entire family is fashioned." "Whom," he says, "I place as a rock at the foundations of Zion." Allegorizing, he says, he speaks of the creation of the man.

God is fully and truly Father; for he was not first a father and later became son but is always Father and Father by nature. The other fathers, whether bodily or spiritual, have received this name from above.… Paul is saying here that he is petitioning the Father of our Lord Jesus Christ, who is truly Father.

We are confirmed in the hope of obtaining what we ask for with confidence by his authority since from him all paternity in heaven and earth is named. At this point the question arises if there is any paternity in heaven. A quick answer would be that in heaven means that paternity is present in God and in Divinity, and that this is the source of all fatherhood.

that he may give you, according to the riches of his glory, to be strengthened with power through his Spirit in the inner man,

His divinity seems, properly according to scripture, to be named his 'glory'. And God is rich in a divinity that is great and hard to grasp for created nature; imparting, then, from this riches of his divinity and glory to those to whom he judges it must be imparted—power and might—he strengthens with power through his Spirit; and he strengthens by settling Christ into the inne…

What then do I pray for you? That God, who is rich and desires the glorification of His name, would grant you to be strengthened in the struggle against temptations, so as not only not to be troubled by them, but also to endure them. And he is not satisfied with the expression "to be strengthened," but adds "with might," asking for abundant blessings for them.

Next (v. 16), he discloses what he prays for: First, he does this. Secondly, he shows through whom he can ask for what he desires (3:16b). Thus he says: I ask that you do not give up, but be steadfast like men.

for the Christ to dwell through the faith in your hearts, you having been rooted and founded in love,

Thus when, writing to the Ephesians, he spoke of "Christ dwelling in their inner man," he meant, no doubt, that the Lord ought to be admitted into their senses. He then added, "in your hearts by faith, rooted and grounded in love,"-making "faith" and "love" not substantial parts, but only conceptions of the soul.

And not only to be strengthened, but much more and greater still — "that Christ may dwell in your hearts," not on the surface, but in the depths. In what way? "Through faith." For Christ dwells in faithful hearts, coming with the Father and making His abode in them, as He also foretold (Jn. 14:23).

We receive him through a faith which is most strong because it is the substance of the realities we hope for—that is, it makes these desired realities exist within us. Whence 1 Peter 5 (9) [concerning the devil]: "Whom resist ye, strong in faith." And Paul adds that Christ may dwell by faith in your hearts. "Sanctify the Lord Christ in your hearts" (1 Pet. 3:15). With what?

so that you may be fully able to grasp with all the saints what is the breadth and length and height and depth,

God is through all and in all, and is all things and the source of all, through whom all things come and over all. In this aspect the task of understanding is to note and know what "the breadth, the length, the height and the depth" of divine grace.

"To the end that ye being rooted and grounded in love, may be strong to apprehend with all the saints, what is the breadth, and length, and height, and depth," Thus is his prayer now again, the very same as when he began. For what were his words in the beginning?

Previously the Apostle revealed the object of his petition or prayer in behalf of the Ephesians, a strengthening of spirit in faith and charity (3:14). Consequently, he here shows the fruit of this strengthening through faith and charity; it is a certain type of knowledge. He sets forth: First, the knowledge itself.

and to know the love of the Christ that surpasses knowledge, so that you may be filled unto all the fullness of God.

The one who knows the love that "passes all understanding" will better express the full measure of love for Christ. Paul prays that they may first know [the love of Christ] rather than do something. Doing comes from this knowing.

And may you be able, he says, to know the love of Christ, which surpasses all understanding. How then shall we know it, when it surpasses all comprehension? First, he said that the love surpasses comprehension, of course, human comprehension; but you will know it not by human thought, but by the Spirit.

Next, since further knowledge is also necessary—a knowledge of the mysteries of the humanity—he goes on to know also the charity of Christ. For whatever occurred in the mystery of human redemption and Christ's incarnation was the work of love.

Now to the one who is able to do beyond all things, far more abundantly than all that we ask or consider, according to the power that works in us —

He says in effect: "I pray that you will do these things and understand these things. If, however, anyone is able to do more and more abundantly and go beyond these things—that is, beyond what I ask or understand—praise be to him.

I, he says, ask, but He will do even more than what is contained in my prayer. For not only everything that one asks, but more He is able to do, and "incomparably more," that is, generously and abundantly.

After this, the Apostle gives thanks to God for hearing his prayer (v. 20). In reference to this he does three things: First, he mentions the power of God with which he grants petitions. Secondly, he gives an example of that power (3:20b). Thirdly, he mentions what prompts his thanksgiving (3:21).

to him be the glory in the church and in Christ Jesus, to all the generations of the age of the ages. Amen.

Ephesians3

The Mystery of the Gospel

Paul’s Prayer for the Ephesians