For this cause I, Paul, am the prisoner of Christ Jesus on behalf of you Gentiles,
KJV
For this cause I Paul, the prisoner of Jesus Christ for you Gentiles,
Commentary
Commentary
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, ver. 1-13 .
II. Of his devout and affectionate prayer to God for the Ephesians, ver. 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.
1 For this cause I Paul, the prisoner of Jesus Christ for you
Gentiles,
2 If ye have heard of the dispensation of the grace of God
which is given me to you-ward:
3 How that by revelation he made known unto me the mystery; (as
I wrote afore in few words,
4 Whereby, when ye read, ye may understand my knowledge in the
mystery of Christ)
5 Which 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;
6 That the Gentiles should be fellowheirs, and of the same
body, and partakers of his promise in Christ by the gospel:
7 Whereof I was made a minister, according to the gift of the
grace of God given unto me by the effectual working of his power.
8 Unto me, who am less than the least of all saints, is this
grace given, that I should preach among the Gentiles the
unsearchable riches of Christ;
9 And to make all men see what is the fellowship of the
mystery, which from the beginning of the world hath been hid in
God, who created all things by Jesus Christ:
10 To the intent that now unto the principalities and powers in
heavenly places might be known by the church the manifold
wisdom of God,
11 According to the eternal purpose which he purposed in Christ
Jesus our Lord:
12 In whom we have boldness and access with confidence by the
faith of him.
13 Wherefore I desire that ye faint not at my tribulations for
you, which is your glory.
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, v. 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 ch. ii. 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 v. 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, v. 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, v. 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, &c. 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, &c., v. 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 ( v. 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, v. 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 Acts xxvi. 16-18 .
And it is called the mystery of Christ because it was revealed by him
( Gal. i. 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 ( v. 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, v. 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, v. 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 John i. 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, v. 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, v. 11 .
Some translate the words kata prothesin ton aionon thus According to the fore-disposing of the ages which he made, &c.
So Dr. Whitby, &c. "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 ( v. 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.
14 For this cause I bow my knees unto the Father of our Lord
Jesus Christ,
15 Of whom the whole family in heaven and earth is named,
16 That he would grant you, according to the riches of his
glory, to be strengthened with might by his Spirit in the inner
man;
17 That Christ may dwell in your hearts by faith; that ye,
being rooted and grounded in love,
18 May be able to comprehend with all saints what is the
breadth, and length, and depth, and height;
19 And to know the love of Christ, which passeth knowledge,
that ye might be filled with all the fulness of God.
20 Now unto him that is able to do exceeding abundantly above
all that we ask or think, according to the power that worketh in
us,
21 Unto him be glory in the church by Christ Jesus throughout
all ages, world without end. Amen.
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, &c., 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 ch. i. 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, v. 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 C HRISTIANS , 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, &c. 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, &c. 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, v. 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 thorns 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, &c.
( v. 18, 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 xi. 8, 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, v. 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, v. 20, 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.
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.
Ver. 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 Ac 21:27. One of Stevens's copies adds, "am an ambassador", as in Eph 6:20 and another of them, "glory", or "rejoice"; see Php 2:16.
Ephesians 3:2
Ver. 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.
Ephesians 3:3
Ver. 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.
Ephesians 3:4
Ver. 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.
Ephesians 3:5
Ver. 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.
Ephesians 3:6
Ver. 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.
Ephesians 3:7
Ver. 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.
Ephesians 3:8
Ver. 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 Mydyox Njq, "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.
{l} T. Hieros. Bava Kama, fol. 3, 4. Misna Sota, c. 9. sect. 15. Juchasin, fol. 79. 2.
Ephesians 3:9
Ver. 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 pantav, 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, hb'qh lv wqyxb, "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.
{m} Zohar in Exod. fol. 20. 4. & in Numb. fol. 66. 3. Targ. Jon. & Jeras. in Gen. iii. 24. {n} Abot R. Nathan, c. 31. T. Bab. Sabbat, fol. 88. 2.
Ephesians 3:10
Ver. 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.
Ephesians 3:11
Ver. 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.
Ephesians 3:12
Ver. 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.
Ephesians 3:13
Ver. 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.
Ephesians 3:14
Ver. 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.
Ephesians 3:15
Ver. 15. Of whom the whole family in heaven and earth is named. This may refer either to God, the Father of Christ; who is the Father of the whole family in heaven and in earth; not only the Father of Christ, but the Father of spirits, of angelic spirits, as well as of the souls of men; and the Father of all the saints by adopting grace, whether above or below; they are all the household of God: or else to Jesus Christ, who is the everlasting Father, the Son over his own house, and the firstborn among many brethren: and this family consists either of elect angels and elect men, who are both under one head, Christ, and are in one family, only with this difference, the one are servants, the other sons; or else only of elect men, of saints in heaven and in earth, who all make up but one family; and that part of it, which is on earth, consists of persons of various sizes and growth, as fathers, young men, and children, though they are all the children of God, and partake of the same privileges: and this family is named of Christ; they are called Christians from him, and he is the master and governor of them; they have their laws, directions, and instructions from him; and he is the great provider for them, and the support of them; they have their food and clothing from him, as well as are called by his name. Frequent mention is made in the Jewish writings {o} of the family of the holy angels, and of the family above, and the family below, to which here may be some reference.
{o} Targ. in Cant. i. 15. T. Bab. Beracot, fol. 17. 1. Zohar in Exod. fol. 105. 4. Raziel, fol. 42. 1. & 45. 2. Caphtor, fol. 58. 2. Shaare Orn, fol. 14. 3.
Ephesians 3:16
Ver. 16. That he would grant you according to the riches of his glory,.... Or according to, and out of that rich, plenteous, and glorious fulness of grace and strength in Christ Jesus.
To be strengthened with might by his Spirit in the inner man; this is the petition which the apostle puts up on his bended knees to the Father of Christ, that he would strengthen these saints, that so they might not faint at the tribulations which either he or they endured. Believers in Christ need fresh supplies of strength to enable them to exercise grace, to perform duties, to resist Satan and his temptations, to oppose their corruptions, and to bear the cross, and undergo afflictions cheerfully, and to hold on and out to the end: this is a blessing that comes from God, and is a gift of his free grace; a "grant" from him who is the strength of the lives of his people, of their salvation, of their hearts, and of the work of grace in their hearts: the means whereby the saints are strengthened by God, is "his Spirit"; who strengthens them by leading them to the fulness of grace and strength in Christ, by shedding abroad the love of God in their hearts, by applying the promises of the Gospel to them, and by making the Gospel itself, and the ordinances of it, useful to them, causing them to go from strength to strength in them: the subject of this blessing is the "inner man", or the Spirit, or soul of man, which is the seat of grace; and this shows that this was spiritual strength which is here desired, which may be where there is much bodily weakness, and for which there should be the greatest concern; and that this strength is not naturally there, it must be given, or put into it. This last phrase,
in the inner man, is joined to the beginning of the next verse in the Arabic, Syriac, and Ethiopic versions, "in the inner man Christ may dwell", &c.
Ephesians 3:17
Ver. 17. That Christ may dwell in your hearts by faith,.... This is another petition put up by the apostle for the Ephesians, which is for the inhabitation of Christ in them: the inhabitant Christ is he who dwells in the highest heavens, who dwells in the Father, and the Father in him, in whom all fulness dwells, the fulness of the Godhead, and the fulness of grace; so that those in whose hearts he dwells cannot want any good thing, must be in the greatest safety, and enjoy the greatest comfort and pleasure; and this inhabitation of Christ prayed for is not to be understood in such sense, as he dwells everywhere, being the omnipresent God; or as he dwells in the human nature; nor of his dwelling merely by his Spirit, but of a personal indwelling of his; and which is an instance of his special grace: he dwells in his people, as a king in his palace, to rule and protect them, and as a master in his family to provide for them, and as their life to quicken them; it is in consequence of their union to him, and is expressive of their communion with him, and is perpetual; where he once takes up his residence, he never totally and finally departs: the place where he dwells is not their heads, nor their tongues, but their hearts; and this is where no good thing dwells but himself and his grace; and where sin dwells, and where he is often slighted, opposed, and rebelled against: the means by which he dwells is faith; which is not the bond of union to Christ, nor the cause of his being and dwelling in the hearts of his people; but is the instrument or means by which they receive him, and retain him, and by which they have communion with him:
that ye being rooted and grounded in love; either in love to God, and one another; for faith and love go together; and love is sometimes weak, and needs establishing; and what serves to root and ground persons in it, are the discoveries of God's love, views of Christ's loveliness, the consideration of blessings received, and the communion they have with God, and Christ, and one another, and a larger insight into the doctrines of the Gospel: or rather in the love of God to them; which is the root and foundation of salvation; this is in itself immovable and immutable; but saints have not always the manifestations of it, and sometimes call it in question, and have need to be rooted and grounded in it; which is to have a lively sense of it, and to be persuaded of interest in it, and that nothing shall be able to separate from it.
Ephesians 3:18
Ver. 18. May be able to comprehend with all saints,.... This is the end of their being rooted and grounded in love, that they, together with the rest of the saints interested in it, might have a larger and more comprehensive view of
what is the breadth, and length, and depth, and height; not of God himself, who is incomprehensible by finite minds, and is not to be found out to perfection; see Job 11:7 but either of the great mystery of salvation, particularly the mystery of the calling of the Gentiles mentioned in the beginning of the chapter; or of the spiritual building, the church, the dimensions of which are given,
Re 21:15 or rather of the love of God, which in its length reaches from one eternity to another; in its breadth to all the elect, in all ages, places, and nations; and in its depth to saints in the lowest state of life; and in its height to bring them to an exalted state in glory.
Ephesians 3:19
Ver. 19. And to know the love of Christ, which passeth knowledge,.... The love of Christ to his own, to his church and people, is special and peculiar; free and Sovereign; as early as his Father's love, and is durable and unchangeable; the greatest love that ever was heard of; it is matchless and unparalleled; it is exceeding strong and affectionate, and is wonderful and surprising: the instances of it are, his engaging as a surety for them; his espousing both their persons and their cause; his assumption of their nature; his dying in their room and stead; his payment of their debts, atoning for their sins, and bringing in for them an everlasting righteousness; his going to prepare a place for them in heaven; his intercession for them there; his constant supply of all their wants, and the freedom and familiarity he uses them with. The saints have some knowledge of this love, some tastes of it; their knowledge is a feeling and experimental one, fiducial and appropriating, and what influences their faith, and love, and cheerful obedience, but it is but imperfect; though the knowledge they have of it is supereminent, it exceeds all other knowledge, yet this love passes knowledge; not only the knowledge of natural men, who know nothing of it, but the perfect knowledge of saints themselves, in the present life, and of angels also, who desire to look into it, and the mysteries of it; and especially it is so as to some instances of it, such as the incarnation of Christ, his becoming poor who was Lord of all, being made sin, and a curse, and suffering, the just for the unjust. Now the apostle prays, that these saints might know more of this love; that their knowledge, which was imperfect, might be progressive.
That ye might be filled with all the fulness of God; this is the last petition, and is to be understood, not of a full comprehension of the divine Being, nor of a communication of his divine perfections, nor of having in them the fulness of grace, which it has pleased God should dwell in Christ; but either of that fulness of good things, which they may receive from God in this life; as to be filled with a sense of the love and grace of God; with satisfying views of interest in the righteousness of Christ; with the Spirit, and the gifts and graces thereof; with full provisions of food for their souls; with spiritual peace, joy, and comfort; with knowledge of divine things, of God in Christ, of Christ, of the Gospel, and of the will of God; and with all the fruits or righteousness, or good works springing from grace; or else of that fulness which they shall receive hereafter, even complete holiness, perfection of knowledge, fulness of joy and peace, entire conformity to God and Christ, and everlasting communion with them.
Ephesians 3:20
Ver. 20. Now unto him that is able to do exceeding abundantly,.... This is the conclusion of the apostle's prayer, in which the power of God is celebrated, a perfection which is essential unto God, and is very large and extensive; it reaches to all things, to every thing that he wills, which is his actual or ordinative power; and to more things than he has willed, which is his absolute power; and to all things that have been, are, or shall be, and to things impossible with men; though there are some things which God cannot do, such as are contrary to his nature, inconsistent with his will, his decrees and purposes, which imply a contradiction, and are foreign to truth, which to do would be to deny himself: but then he can do
above all that we ask or think; he can do more than men ask for, as he did for Solomon: God knows what we want before we ask, and he has made provisions for his people before they ask for them; some of which things we never could, and others we never should have asked for, if he had not provided them; and without the Spirit of God we know not what to ask for, nor how to ask aright; this affords great encouragement to go to God, and ask such things of him as we want, and he has provided; and who also can do more than we can think, imagine, or conceive in our minds.
According to the power that worketh in us: either in believers in common, meaning the Spirit of God, who is the finger and power of God, who begins, and carries on, and will finish the work of grace in them, and which is an evidence of the exceeding greatness of the power of God; or in the apostles in particular, in fitting and furnishing them for their work, and succeeding them in it; which is another proof and demonstration of the abundant power of God, and shows what he can do if he pleases.
Ephesians 3:21
Ver. 21. Unto him be glory in the church by Christ Jesus,.... This is a doxology, or an ascription of glory to God, with which the apostle concludes his prayer; glory is to be given to God on account of his perfections, which are to be celebrated; and on account of the works of creation and Providence, which are to be commended and acquiesced in; and on account of temporal mercies, for which thanks should be given; and especially for spiritual mercies, and above all for Jesus Christ: the glory of salvation, from first to last, is to be ascribed to his free grace; and his worship is to be regarded and constantly attended on; faith is to be exercised on him, as a promising and covenant keeping God; and our lives and conversations are to be ordered aright according to his word; and we are cheerfully and patiently to suffer for his cause and interest, in all which instances he is glorified: and the place where this glory is to be given, is the "church"; for the church, and true believers, only know the blessings and mysteries of divine grace; and they only know how to glorify God aright; and besides, glory must be given to God by believers, not only separately and apart, but conjunctly and together, in a church state; because there the Lord appears glorious, grants his presence, and displays his mighty grace: and this is to be done by "Christ Jesus", or "in" him; and may refer either to the church, which is in Christ; or to him as the medium by whom praise and glory are to be given to God; for all blessings are in Christ, and come to us through him, and he is the only way of access to God; nor can our praises and thanksgivings be acceptable unto God, but through him: and this glory is to be given
throughout all ages, world without end, Amen; for the church will abide for ever, in which it is to be given; the blessings of grace will be for ever dispensing, for which it is to be given; and Jesus Christ, the Mediator, will continue for evermore, by whom it is given: to all which is added the word "Amen", signifying his wish, that so it might be, and his faith, that so it would be.
John Gill's Exposition of the Entire Bible.
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
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.
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
Sources: Matthew Henry; Gill's Exposition; Matthew Henry Concise
Commentary
Commentary