Chapter Three
Eph. 3:1. For this reason I, Paul, became a prisoner of Jesus Christ for you Gentiles.
Having pointed out Christ's care for us, he then speaks also of his own care. Since, he says, my Lord has shown such deeds toward us, it is necessary for me as well to contribute as much as possible. Therefore I am a prisoner for you. And if He was crucified, then I, at the very least, am in bonds for you. And by the words "for you Gentiles" he indicated the following: "not only do we not abhor you, but we even accept bonds for your sake and consider it an honor to be called prisoners of Christ."
Eph. 3:2. Since you have heard of the dispensation of the grace of God which was given to me for you,
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 in precisely this manner I might come to obedience. But for you, he says, this grace was given to me. For He Himself said to me, "I will send you far away to the Gentiles" (Acts 22:21). Therefore you are the work of grace, and I brought nothing of my own.
Eph. 3:3. because the mystery was made known to me through revelation
Here is the work of grace – the revelation of the mystery. And truly it is a mystery – to raise the Gentiles from the utmost insignificance to an honorable position, higher than that of the Jews.
Eph. 3:3. (about which I also wrote briefly above),
He points to what was said above by him, that the Gentiles, who were far off, have been called, that they have been built upon the patriarchs, and so forth.
Eph. 3:4. then you, reading, can perceive my understanding of the mystery of Christ,
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, and the rest pertaining to the mystery. Understand then the worthiness of my comprehension from the fact that God revealed so much to me. And that this is a sign of great honor, listen: "He has not done so with any other nation" (Ps. 147:9), namely, that to Israel He declared "His statutes and His judgments" (Ps. 147:8).
Eph. 3:5. which was not made known to former generations of the sons of men, as it has now been revealed to His holy Apostles and prophets by the Holy Spirit,
What then? Did the prophets truly not know? But how then does Christ say: "Moses and the prophets wrote about Me"; and "search the Scriptures..." and "they testify of Me" (Jn. 5:39)? But Paul, first of all, says what was not revealed to all people, since he added: "which was not made known to previous generations of the sons of men." And secondly, what was not revealed even to the prophets in such a way as it has now been manifested in deed itself to the apostles and the New Testament prophets, by the Holy Spirit. For if the Spirit had not instructed Peter, the latter would not have received into the Church the gentile Cornelius with his household (Acts 10:3). And notice, it is not concerning circumcision, but concerning the gentiles that the Spirit gives revelation, because the reception into the Church of the despised gentiles was a great matter. And to such a degree did the ancients not know this mystery, that even the great Peter needed instruction from the Spirit concerning this.
Eph. 3:6. that the Gentiles should be fellow heirs, forming one body, and fellow partakers of His promise in Christ Jesus, 7. through the gospel,
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. And he was not satisfied with calling them "fellow heirs" and "fellow partakers," but, to show the greater closeness and union, called them "members of the same body." For the Gentiles together with the holy Israelites formed one body, governed by a single head — Christ.
Eph. 3:7. of which I became a minister according to the gift of the grace of God given to me by the working of His power.
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. For a dignity is useless if power is not joined with it. Three things we must bring to ministry: a soul ready for dangers, wisdom and understanding, and a blameless life, while it is God's part to give the power through which all these would become effective.
Eph. 3:8. To me, the least of all saints, this grace was given –
Intending to speak about the greatness of Divine grace, see with what humility he speaks of himself. For after such glorious deeds he calls himself the very least, not among the apostles, but among all the saints, that is, the believers. And this, as an expression of humility, is higher than the words: "I am not worthy to be called an apostle" (1 Cor. 15:9).
Eph. 3:8. To preach to the Gentiles the unsearchable riches of Christ
What grace, he says, was given to me? "To preach the Gospel to the Gentiles." For others were sent to the circumcised, but he to the Gentiles. Therefore he has need of grace, because to the least was entrusted the greatest. But having received the command to convert the worst to the Gospel, through this he becomes great, although he seemed small. So then, this work belongs to grace. If the riches of Christ remain unsearchable even after His manifestation, then how much more unsearchable is His essence? How then after this did Eunomius boast of comprehending it?
Eph. 3:9. and to bring to light for everyone what is the dispensation of the mystery, which has been hidden from eternity in God,
That the Gentiles would be called, this, perhaps, the prophets and angels also knew by the Spirit; but that they would be called to such blessings, that they would even sit upon the throne of God — who could have expected this? Therefore he also calls this a mystery, hidden in God from the ages, that is, from of old, from the beginning. For this dispensation is ineffable and known to Him alone.
Eph. 3:9. created all things through Jesus Christ,
Beautifully he reminded about creation: God created all things, he says, through Christ. For "without Him," he says, "nothing was made" (John 1:3). And this He reveals through Him.