Bob Utley You Can Understand the Bible - Ephesians 3:1

Bob Utley You Can Understand the Bible - Ephesians 3:1 - 3:13

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Bob Utley You Can Understand the Bible - Ephesians 3:1 - 3:13

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This Chapter Verse Commentaries:

NASB (UPDATED) TEXT: Eph_3:1-13

¹For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles-²if indeed you have heard of the stewardship of God's grace which was given to me for you; ³that by revelation there was made known to me the mystery, as I wrote before in brief. ⁴By referring to this, when you read you can understand my insight into the mystery of Christ, ⁵which 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; ⁶to be specific, that the Gentiles are fellow heirs and fellow members of the body, and fellow partakers of the promise in Christ Jesus through the gospel, ⁷of which I was made a minister, according to the gift of God's grace which was given to me according to the working of His power. ⁸To me, the very least of all saints, this grace was given, to preach to the Gentiles the unfathomable riches of Christ, ⁹and to bring to light what is the administration of the mysterywhich for ages has been hidden in God who created all things; ¹⁰so that the manifold wisdom of God might now be made known through the church to the rulers and the authorities in the heavenly places. ¹¹This was in accordance with the eternal purpose which He carried out in Christ Jesus our Lord, ¹²in whom we have boldness and confident access through faith in Him. ¹³Therefore, I ask you not to lose heart at my tribulations on your behalf, for they are your glory.

Eph_3:1 "For this reason" Eph_3:2-13 is a theological continuation of Eph_2:11-22. Paul repeats this phrase in Eph_3:14, where he returns to his prayer to God. (After a parenthesis of Eph_2:2-13 about his call and ministry to Gentiles).

▣ "the prisoner of Christ Jesus for the sake of the Gentiles" When Paul wrote this book he was imprisoned at Rome because of a riot in Jerusalem (cf. Act_21:27 to Act_22:22). The riot occurred when the Jews accused Paul of taking Trophimus, an Ephesian convert, into the Temple. The Jews knew him to be a Gentile and were outraged (cf. Eph_2:14).

Paul felt a specific call to the Gentiles (cf. Eph_3:2; Eph_3:8; Act_9:15; Act_22:21; Act_26:16; Act_26:18; Rom_11:13; Rom_15:16; Gal_1:16; Gal_2:9; 1Ti_2:7; 2Ti_4:17).

Eph_3:2 "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. Eph_3:2-7 form one sentence in Greek. These believers had heard about Paul's ministry and calling. Paul was not the founder of all the churches in Asia Minor.

▣ "of the stewardship of God's grace which was given to me for you" Paul felt he had been entrusted with the gospel (cf. Eph_3:9; 1Co_4:1-2; 1Co_9:17; Gal_2:7; Col_1:25; 1Th_2:4; 1Ti_1:11; 1Pe_4:10). God's grace came to Paul as a gift, vv.7-8, and as a stewardship, Eph_3:2. This is the twin aspect of God's covenant.

As a matter of fact, all believers have been gifted by the Spirit (cf. 1Co_12:7; 1Co_12:11; Eph_4:7) and declared stewards of the Great Commission (cf. Mat_28:19-20). It is not the Great Option! It involves both intentional evangelism and Christlike maturity. It is impossible to be a good and faithful steward and not comprehend the assignment!

Eph_3:3 "by revelation" This could refer to

1. his Damascus road experience (cf. Act_9:3-8; Act_22:6-11; Act_26:12-18)

2. Ananias' teachings in Damascus (cf. Act_9:10-19; Act_22:12-16)

3. the vision in Jerusalem (cf. Act_22:17)

4. Paul's training by the ascended and glorified Jesus in Arabia (cf. Gal_1:12; Gal_1:17-18)

▣ "the mystery" Paul used the term "mystery" over twenty times with several different meanings. Often it is associated with the how and why of the union of believing Jews and Gentiles into one new community, the church (cf. Eph_2:11 to Eph_3:13; Col_1:26-27).

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NASB     "as I wrote before in brief"

NKJV     "(as I wrote before in a few words)"

NRSV     "as I wrote above in a few words"

TEV      "(I have written briefly about this. . .)"

NJB      "as I just described it very shortly"

The great reformer, John Calvin, thought this referred to something Paul had written in a previous letter, but it may better be understood to refer to a previous part of Ephesians, probably Eph_2:11-22. This common use of the aorist tense is called an epistolary aorist.

Eph_3:4 "when you read" This probably refers to the public readings of Paul's letters in the churches (cf. Col_4:16; 1Th_5:27; Rev_1:3). Remember that Ephesians was a circular letter.

Eph_3:5

NASB     "in other generations"

NKJV     "in other ages"

NRSV     "in former generations"

TEV      "in past times"

NJB      "In past generations"

God is now clearly revealing His age old plan of the redemption of all mankind (cf. 1Co_2:6-9; Col_1:26 a), Jew and Greek, rich and poor, slave and free, male and female (cf. 1Co_12:13; Gal_3:28).

▣ "was not made known. . .has now been revealed" These are two passive verbs, which show God's actions in the revelation of this great truth before time (Eph_1:3-6), in time (Eph_1:7-12), and through time (Eph_1:13-14). NT believers know more about God and His plan and His Messiah than any OT person!

▣ "to His holy apostles and prophets" This phrase is also found in Eph_2:20; Eph_4:11. They are "holy" because they were set apart for a specific task. This refers to NT prophets (see Special Topic at Eph_2:20, cf. Eph_4:11; Act_11:27; Act_13:1; Act_15:32; Act_21:9-10; 1Co_12:28; 1Co_14:1-40). Both groups, Apostles and prophets (along with evangelists and pastor/teachers, cf. Eph_4:11), proclaimed this newly revealed mystery of the gospel, that believing Jew and Gentile now formed one new body, the church.

Eph_3:6

NASB     "the Gentiles are fellow-heirs and fellow-members of the body, and fellow-members of the promise"

NKJV     "the Gentiles should be fellow heirs, of the same body, and partakers of His promise"

NRSV     "the Gentiles have become fellow heirs, members of the same body, and sharers in the promise"

TEV      "the Gentiles have a part with the Jews in God's blessings; they are members of the same body, and share in the promise"

NJB      "pagans now share the same inheritance, that they are parts of the same body, and that the same promise has been made to them"

What a startling revelation of the age-old mystery of God's redemptive plan. In Christ there is no more Jew or Greek (cf. Rom_2:28-29; Rom_3:22; Rom_10:12; 1Co_12:13; Gal_3:7-9; Gal_3:28-29; Col_3:11). This same word, "fellow-heirs," is also used in Rom_8:17; Heb_11:9 and 1Pe_3:7.

There are three syn compounds here: (1) "fellow-heirs"; (2) "fellow members of one body"; and (3) "fellow partakers of the promise." Paul uses these syn compounds often to describe the believer's new life in Christ. This is very similar to the three compounds with syn in Eph_2:5-6.

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Eph_3:7 This could refer to Paul's initial salvation, but in context it seems to refer to God's special gift for his apostolic Gentile mission (cf. Eph_3:2; Eph_6:20; Rom_12:3; Rom_15:15-16; 1Co_3:10; 1Co_15:10; Gal_2:9; Col_1:25).

▣ "a minister" We get the English word "deacon" from this generic Greek verb for minister (diakoneô, cf. Mat_8:15 or diakonia, cf. Eph_4:12).

▣ "according to the working of His power" Salvation and effective ministry are of God, not Paul (cf. Eph_1:19; Col_1:29).

Eph_3:8-12 This is one Greek sentence. These long sentences are characteristic of Ephesians.

Eph_3:8 "the very least of all saints" This is literally "most least," which is a comparative of a superlative (cf. 1Co_15:9; 1Ti_1:15). Paul was humbled by his previous life of religious self-righteousness, and aggressive persecution. He was also amazed by God's love for such a persecutor of His church. See Special Topic: Saints at Col_1:2.

NASB     "unfathomable"

NKJV     "unsearchable"

NRSV     "boundless"

TEV, NJB         "infinite"

What a powerful word to describe God's riches in Christ (cf. Rom_11:33 and the Septuagint translation of Job_5:9; Job_9:10). Mankind cannot discover God, but God has chosen to reveal Himself.

▣ "riches of Christ" "Riches" is one of Paul's favorite words (cf. Eph_1:7; Eph_1:18; Eph_2:4; Eph_2:7; Eph_3:8; Eph_3:16). In chapter 1 he spoke of the riches of God the Father. Here Paul transfers them to the Son! NT authors often allude to Jesus' deity by transferring to Him the titles and functions of YHWH (for example see "God our Savior" and "Christ Jesus our Savior" in Tit_1:3-4; Tit_2:10; Tit_2:13; Tit_3:4; Tit_3:6).

Eph_3:9

NASB     "to bring to light"

NKJV     "to make all people see"

NRSV     "to make everyone see"

TEV      "to make all men see"

NJB      "explaining"

This is literally "to turn on a light" (cf. Eph_1:18; Act_26:18; 2Co_4:6; 1Pe_2:9). Only the Spirit can bring this revelation to a darkened heart (cf. Joh_1:4-5; Joh_6:44; Joh_6:65). We get the English term "photo" from the Greek word.

NASB     "the administration of the mystery"

NKJV     "the fellowship of the mystery"

NRSV     "the plan of the mystery"

TEV      "God's secret plan is to be put into effect"

NJB      "how the mystery is to be dispensed"

This is literally "stewardship of a household (oikonomia)." This is one of Paul's favorite words for God's eternal plan of redemption in Christ for all the children of Adam (cf. Eph_1:10; Eph_3:2; Eph_3:9; Col_1:25).

There is a Greek manuscript problem with the term "stewardship" versus "fellowship." "Stewardship" is found in P⁴⁶, all uncial manuscripts, most minuscule manuscripts, all ancient versions, and all early church father quotes, therefore, "stewardship" is the original word. See the discussion of textual criticism in Appendix Two. For "mystery" se Special Topic at Eph_3:3.

▣ "God, who created all things" This refuted the Gnostic dualism between matter and spirit (cf. Eph_2:10). In the Colossian parallel, Jesus is identified as God the Father's agent in creation (cf. Joh_1:3; Joh_1:10; Rom_11:36; 1Co_8:6; Col_1:15-16; Heb_1:2-3; Heb_2:10).

Eph_3:10

NASB, NKJV       "the manifold wisdom of God"

NRSV     "the wisdom of God in its rich variety"

TEV      "God's wisdom, in all its different forms"

NJB      "how comprehending God's wisdom really is"

This is a compound word stressing the "many-colored" wisdom of God. In 1Pe_1:6 it refers to the manifold sufferings and in 1Pe_4:10 it refers to the manifold graces of God. This great multi-faceted truth of God can best be seen in Paul's doxologies in Rom_11:33-36 and Eph_3:18-21.

▣ "the church" Ekklesia was used in the Septuagint (LXX) to translate the Hebrew term "assembly (qahal) of Israel" (cf. Exo_12:6; Exo_16:3; Num_20:4; Lev_4:13). This is one of several uses of this term in Ephesians (cf. Eph_1:22; Eph_3:10; Eph_3:21; Eph_5:23-25; Eph_5:27; Eph_5:29; Eph_5:32). Paul calls the church the body of Christ both in Eph_1:22-23 and in Col_1:24. The early church saw itself as the true OT people of God with Christ Jesus the Messiah as Head.

One of the unusual literary relationships between Ephesians and Colossians is that in Ephesians this term refers to the church universal (cf. Mat_16:18; Gal_1:13), while in Colossians it usually refers to the local church (1Co_10:32; 1Co_12:28; 1Co_15:9; Gal_1:12; Php_3:6). This points toward Ephesians as a circular letter.

See Special Topic at Col_1:18.

▣ "be made known" The angels longed to know God's plan (cf. 1Pe_1:12). God used His love for the Church to reveal Himself to mankind and to angels (cf. Eph_2:7; 1Co_4:9).

▣ "to the rulers and the authorities" This refers to angelic levels of authority, both good and evil (cf. Rom_8:38-39; 1Co_2:8; Eph_1:21; Eph_6:12; Col_1:16; Col_2:10; Col_2:15; Col_2:20). This was a major theological aspect of the Gnosticism. For them, salvation was the procurement of secret knowledge so that one could pass through these angelic levels (aeons) to reach the high, good god.

A full list of the terms used in the NT for these angelic levels can be seen in George E. Ladd's A Theology of the New Testament, p. 401. These orders and ranks of angelic beings are not defined and discussed in detail anywhere in the NT. Be careful of curiosity and systems of theology that attempt to definitively answer that which the NT leaves ambiguous!

A good example of this caution relates to these angelic ranks. In some passages, they are not evil but possibly structures of this fallen world which enable humans to live apart from God. A good book on this theory would be Hendrik Berkhoff's Christ and the Powers, Herald Press. See Special Topics: Angels in Paul's Writings at Eph_6:12 and Archç at Col_1:16.

▣ "in heavenly places" This locative (of sphere) neuter plural adjective (epouranious) "in the heavenly places" is only used in Ephesians (cf. Eph_1:20; Eph_2:6; Eph_3:10; Eph_6:12). From the context of all of its usages, it must mean the spiritual realm in which believers live here and now, not heaven.

Eph_3:11 "eternal purposes" This is literally "purpose of ages" (cf. Eph_1:9-10). This term is used in the Greek Classics to refer to a set plan. God is not surprised and He has no plan B (Luk_22:22; Act_2:23; Act_3:18; Act_4:28; see Special Topic: YHWH's Eternal Redemptive Plan)!

What was God's eternal plan? This is clarified in Genesis 1-3. God created mankind for fellowship (cf. Gen_1:26-27; Gen_3:8); that fellowship was broken by human rebellion (cf. Genesis 3). The restoration of God's image and fellowship with mankind (Jew and Gentile) is the goal of God's activity in the Bible. This goal is met through the work of Christ (cf. Gen_3:15) and the ministry of the Spirit (cf. Joh_16:8-14).

Eph_3:12

NASB, NKJV,

NRSV     "boldness"

TEV      "freedom"

NJB      "bold"

This term is used for freedom of speech, but it came to mean confidence in approaching someone in authority (cf. Heb_4:16; Heb_10:19; Heb_10:35; 1Jn_2:28; 1Jn_3:21). In Christ, believers have boldness!

NASB     "confident access"

NKJV     "access with confidence"

NRSV     "confidence"

TEV      "with all confidence"

NJB      "in complete confidence"

This term is used in the Septuagint (LXX) for a personal introduction to royalty. The concept is emphasized in Ephesians 2 and Rom_5:2. Believers approach the Father through Christ alone (cf. 1Pe_3:18). He is their only mediator (cf. 1Ti_2:5). In Christ, believers have confident access!

The Reformation emphasis on "the priesthood of the believer" was a reaction to the authoritarian approach of the Catholic Church. However, biblically, the focus is never on "the believer," but on "believers." Western Christianity has magnified the individual to the exclusion of the corporate body. Christians are to be priests in an evangelistic and corporate sense, not an individual privileged position. It is true that humans become believers individually, but Christianity is a corporate experience.

▣ "Through faith in Him" Jesus is God's channel for all spiritual blessings (cf. Eph_1:4; Eph_1:7; Eph_1:9-10 (twice), Eph_1:12-13 (twice).

This is literally "faithfulness of him" (cf. Gal_2:16; Gal_3:22). If it is an objective genitive, believers trust in Christ. He is the trustworthy One! If it is a subjective genItive, it refers to Christ's "faithfulness" (OT sense or the term). Faithfulness in fulfilling the OT Law (His life) and offering Himself as a sacrifice for sins (His death).

Eph_3:13 "I ask you not to lose heart" This is present middle indicative, meaning "you, yourselves, continue to not lose heart." Grammatically, this can refer to Paul or to the Ephesian church. Most commentators agree that it refers to the churches Paul is addressing in this cyclical letter. Paul uses this phrase often (cf. 2Co_4:16; Gal_6:9; 2Th_3:13).

▣ "at my tribulation on your behalf" See Special Topic below.

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▣ "for they are your glory" Exactly how Paul's sufferings (cf. Eph_3:1) are the glory of these Gentile churches is not revealed. Possibly they refer to Paul's salvation and ministry assignment in Act_9:15-16 (cf. Act_20:23). Paul was fulfilling his ministry among the Gentiles, therefore, his sufferings opened the door to their salvation. See fuller note on "glory" at Eph_1:6.