Hansen Bible Study

Day 1352 of 1461 · 2030-09-13

Ephesians 3:1–21

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1For this cause I, Paul, am the prisoner of Christ Jesus on behalf of you Gentiles,

2if it is so that you have heard of the administration of that grace of God which was given me toward you,

3how that by revelation the mystery was made known to me, as I wrote before in few words,

4by which, when you read, you can perceive my understanding in the mystery of Christ,

5which in other generations was not made known to the children of men, as it has now been revealed to his holy apostles and prophets in the Spirit,

6that the Gentiles are fellow heirs and fellow members of the body, and fellow partakers of his promise in Christ Jesus through the Good News,

7of which I was made a servant according to the gift of that grace of God which was given me according to the working of his power.

8To me, the very least of all saints, was this grace given, to preach to the Gentiles the unsearchable riches of Christ,

9and to make all men see what is the administration of the mystery which for ages has been hidden in God, who created all things through Jesus Christ,

10to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places,

11according to the eternal purpose which he accomplished in Christ Jesus our Lord.

12In him we have boldness and access in confidence through our faith in him.

13Therefore I ask that you may not lose heart at my troubles for you, which are your glory.

14For this cause, I bow my knees to the Father of our Lord Jesus Christ,

15from whom every family in heaven and on earth is named,

16that he would grant you, according to the riches of his glory, that you may be strengthened with power through his Spirit in the inner person,

17that Christ may dwell in your hearts through faith, to the end that you, being rooted and grounded in love,

18may be strengthened to comprehend with all the saints what is the width and length and height and depth,

19and to know Christ’s love which surpasses knowledge, that you may be filled with all the fullness of God.

20Now to him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us,

21to him be the glory in the assembly and in Christ Jesus to all generations forever and ever. Amen.

About a five-minute read

Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~938 words.

Matthew Henry. 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 (Eph 3:5); 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. 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. "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. 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.

Jamieson–Fausset–Brown. "and fellow members of the same body, and fellow partakers of the (so the oldest manuscripts read, not 'HIS') promise, in Christ Jesus (added in the oldest manuscripts), through the Gospel." It is "in Christ Jesus" that they are made "fellow heirs" in the inheritance of GOD: "of the same body" under the Head, CHRIST JESUS; and "fellow partakers of the promise" in the communion of THE HOLY SPIRIT (Eph 1:13; Heb 6:4). Whereof--"of which" Gospel. according to--in consequence of, and in accordance with, "the gift of the grace of God." given--"which (gift of grace) was given to me by (Greek, 'according to,' as in Eph 3:20; Eph 1:19 : as the result of, and in proportion to) the effectual working (Greek, 'energy,' or 'in-working') of His power." am--Not merely was I in times past, but I still am the least worthy of so high an office (compare Ti1 1:15, end). least of all saints--not merely "of all apostles" (Co1 15:9-10). is--Greek, "has been given." among--omitted in the oldest manuscripts Translate, "to announce to the Gentiles the glad tidings of the unsearchable (Job 5:9) riches," namely, of Christ's grace (Eph 1:7; Eph 2:7). The design of God in giving Paul grace to proclaim to the Gentiles the mystery of salvation heretofore hidden. now--first: opposed to "hidden from the beginning of the world" (Eph 3:5). unto the principalities and--Greek adds "the" powers--unto the various orders of good angels primarily, as these dwell "in the heavenly places" in the highest sense; "known" to their adoring joy (Ti1 3:16; Pe1 1:12).

John Calvin. 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; 8. "For God, who commanded the light to shine out of darkness, is the same who hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ." (2 Corinthians 4:6.) From the creation of the world he concludes, that it is the work of God to enlighten the darkness; but what was visible in the former case is ascribed to the Spirit, when he comes to speak of the kingdom of Christ. 10. "I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not,) a teacher of the Gentiles in faith and truth." (1 Timothy 2:7.) By the unsearchable riches of Christ are meant the astonishing and boundless treasures of grace, which God had suddenly and unexpectedly bestowed on the Gentiles. 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. 7.

Martin Luther. "Wherefore I ask that ye may not faint at my tribulations for you, which are your glory." PAUL CONSOLES HIS CONVERTS. 3. This may perhaps alarm you, and rouse in you the evil suspicion, 'If his doctrine were all right and if he were the great apostle of Christ he claims to be, God would not permit him to suffer such fate.'" For some of the false apostles thus taunted Paul's disciples. In lofty and impressive terms he introduces its purpose, power and wisdom--in a word, the great benefits the office effects, since God thereby bestows upon us abundantly all manner of wisdom, strength and blessings, all which things, in heaven or earth, are of his dispensing.

Jonathan Edwards. “That now unto the principalities and powers might be known by the church the manifold wisdom of God; that is, by the things done in the church, by what they see concerning the church.

Full commentary on this passage

Matthew Henry

chapter
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 (Eph 3:1-13). II. Of his devout and affectionate prayer to God for the Ephesians (Eph 3:14-21). 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.

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1–13
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, Eph 3:1. 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 Eph 2:19), 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 Eph 3:14, 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, Eph 3:13. 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, Eph 3:2. They c…

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14–21
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, etc., 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 Eph 1:3. 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, Eph 3:15. 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 CHRISTIANS, 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, etc. 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, etc. 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, Eph 3:17. 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 throns 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 …

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John Calvin

1
Ephesians 3:1-6 1. For this cause, I Paul, the prisoner of Jesus Christ for you Gentiles, 1. Hujus rei gratia ego Paulus, vinctus Iesu Christi, pro vobis Gentibus legatione fungor; 2. (If ye have heard of the dispensation of the grace of God which is given me to you-ward: 2. Siquidem audistis dispensationem gratiae Dei, mihi erga vos datae, 3. How that by revelation he made known unto me the mystery; as I wrote afore in few words; 3. Quod per revelationem mihi patefecerit arcanum, quemadmodum scripsi paulo ante. 4. Whereby, when ye read, ye may understand my knowledge in the mystery of Christ, 4. Ad quod potestis attendentes intelligere cognitionem meam in mysterio Christi, 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; 5. Quod aliis saeculis non innotuit filiis hominum, quemadmodum nunc revelatum est sanctis Apostolis ejus et Prophetis per Spiritum, 6. That the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the gospel. 6. Gentes esse cohaeredes, et concorporeas, et consortes promissionis ejus in Christo per Evangelium. 1. For this cause. Paul's imprisonment, which ought to have been held as a confirmation of his apostleship, was undoubtedly presented by his adversaries in an opposite light. He therefore points out to the Ephesians that his chains served to prove and to declare his calling; and that the only reason why he had been imprisoned was, that he had preached the gospel to the Gentiles. His unshaken firmness was no small additional proof that he had discharged his office in a proper manner. The prisoner of Jesus Christ. [131] To strengthen his authority still more, he speaks in lofty terms of his prison. In the presence of the world and of wicked men, this might have appeared to be foolish boasting; but, in addressing godly persons, it was a dignified and faithful manner. The glory of Christ not only overcomes the ignominy of the chains, but converts what was in itself a reproach into the highest honor. If he had merely said, "I am a prisoner," this would not have conveyed the idea of his being an ambassador. Imprisonment alone has no claim to this honor, being usually the mark of wickedness and crime. But the crowns and sceptres of kings, to say nothing of the imposing splendor of an ambassador, are less honorable than the chains of a prisoner of Jesus Christ. Men might think otherwise, but it is our duty to judge of the reasons. So highly ought the name of Christ to be revered by us, that what men consider to be the greatest reproach, ought to be viewed by us as the greatest honour. For you Gentiles. Another circumstance greatly fitted to interest the Ephesians was, that the persecutions of Paul were endured for the Gentiles, -- that his troubles and dangers were on their account. 2. If ye have heard. There is reason to believe, that, while Paul was at Ephesus, he had said nothing on these subjects, no necessity for doing so having arisen; for no controversy had taken place among them about the calling of the Gentiles. If he had made any mention of them in his discourses, he would have reminded the Ephesians of his former statements, instead of referring generally, as he now does, to common report and to his own Epistle. He did not, of his own accord, raise unnecessary disputes. It was only when the wickedness of his adversaries made it necessary, that he reluctantly undertook the defense of his ministry. Dispensation (oikonomia) means here a divine order or command, or, as it is generally expressed, a commission 3. That by revelation. Some might imagine, that, in attempting to discharge the office of an apostle, he had acted rashly, and was now paying the penalty of his rashness. It was this that made him so earnest in pleading the Divine authority for all his transactions. The present instance, on account of its novelty, had few supporters; and therefore he ca…

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7
Ephesians 3:7-13 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. 7. Cujus factus sum minister, secundum donum gratiae Dei, quod mihi datum est secundum efficaciam potentiae ejus. 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; 8. Mihi omnium sanctorum minimo data est gratia haec, ut evangelizem in Gentibus impervestigabiles divitias Christi; 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: 9. Et omnibus conspicuum faciam, quae sit communio mysterii, quod absconditum fuit a saeculis in Deo, qui omnia creavit per Iesum Christum; 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, 10. Ut nunc patefieret principatibus et potestatibus in coelestibus per ecclesiam varie multiplex sapientia Dei, 11. According to the eternal purpose which he purposed in Christ Jesus our Lord: 11. Secundum propositum aeternum, quod statuit in Christo Iesu Domino nostro, 12. In whom we have boldness and access with confidence by the faith of him. 12. Perquem habemus audaciam, et aditum in fiducia, per fidem ejus. 13. Wherefore I desire that ye faint not at my tribulations for you, which is your glory. 13. Quare peto, ne deficiatis in afflictionibus meis pro vobis, quae est gloria vestra. 7. Of which I was made a minister. Having declared the gospel to be the instrument employed in communicating grace to the Gentiles, he now adds, that he was made a minister of the Gospel; and thus applies to himself the general statements which had been made. But, to avoid claiming for himself more than is proper, he affirms that it is the gift of the grace of God, and that this gift was an exhibition of divine power. As if he had said, "Inquire not what I have deserved; for in the free exercise of kindness, the Lord made me an apostle of the Gentiles, not for any excellence of mine, but by his own grace. Inquire not what I formerly was; for it is the Lord's prerogative to exalt them of low degree.'" (Luke 1:52.) To produce something great out of nothing, shews the effectual working of his power. 8. To me, who am the least. He labors to exhibit himself, and everything that belongs to him, in as humiliating a light as possible, in order that the grace of God may be the more highly exalted. But this acknowledgment had the additional effect of anticipating the objections which his adversaries might bring against him. "Who is this man that God should have raised him above all his brethren? What superior excellence did he possess that he should be chosen in preference to all the others?" All such comparisons of personal worth are set aside by the confession, that he was the least of all the saints. This is no hypocritical declaration. Most men are ready enough to make professions of feigned humility, while their minds are swelled with pride, and in words to acknowledge themselves inferior to every one else, while they wish to be regarded with the highest esteem, and think themselves entitled to the highest honor. Paul is perfectly sincere in admitting his unworthiness; nay, at other times he speaks of himself in far more degrading language. "For I am the least of the apostles, and am not worthy to be called an apostle, because I persecuted the church of God." (1 Corinthians 15:9.) "Christ Jesus came into the world to save sinners, of whom I am chief" (1 Timothy 1:15.) But let us observe, that, when he speaks of himself as the meanest of all, he confines his attention to what he was in himself, apart from the grace of God. As if he had said, that his own worthlessness did not prevent him from being appointed, while others were passed by, to be the apostle of the Gentiles. The…

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14
Ephesians 3:14-19 14. For this cause I bow my knees unto the Father of our Lord Jesus Christ, 14. Hujus rei gratia flecto genua ad Patrem Domini nostri Iesu Christi, 15. Of whom the whole family in heaven and earth is named, 15. Ex quo omnis cognatio in coelis et super terram nominatur, 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; 16. Ut det vobis secundum divitias gloriae suae, potentia roborari per Spiritum suum in hominem interiorem, 17. That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, 17. Ut inhabitet Christus per fidem in cordibus vestris, ut sitis in charitate radicati atque fundati, 18. May be able to comprehend with all saints what is the breadth, and length, and depth, and height; 18. Quo valeatis comprehendere cum omnibus sanctis, quae sit latitudo, et longitudo, et profunditas, et altitudo; 19. And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God. 19. Cognoscere, inquam, dilectionem Christi, quae cognitionem exsuperat, ut completi sitis in omnem plenitudinem Dei. 14. For this cause. His prayers for them are mentioned, not only to testify his regard for them, but likewise to excite them to pray in the same manner; for the seed of the word is scattered in vain, unless the Lord render it fruitful by his blessing. Let pastors learn from Paul's example, not only to admonish and exhort their people, but to entreat the Lord to bless their labors, that they may not be unfruitful. Nothing will be gained by their industry and toil, -- all their study and application will be to no purpose, except so far as the Lord bestows his blessing. This ought not to be regarded by them as an encouragement to sloth. It is their duty, on the contrary, to labor earnestly in sowing and watering, provided they, at the same time, ask and expect the increase from the Lord. We are thus enabled to refute the slanders of the Pelagians and Papists, who argue, that, if the grace of the Holy Spirit performs the whole work of enlightening our minds, and forming our hearts to obedience, all instruction will be superfluous. The only effect of the enlightening and renewing influences of the Holy Spirit is, to give to instruction its proper weight and efficacy, that we may not be blind to the light of heaven, or deaf to the strains of truth. While the Lord alone acts upon us, he acts by his own instruments. It is therefore the duty of pastors diligently to teach, -- of the people, earnestly to receive instruction, -- and of both, not to weary themselves in unprofitable exertions, but to look up for Divine aid. I bow my knees. The bodily attitude is here put for the religious exercise itself. Not that prayer, in all cases, requires the bending of the knees, but because this expression of reverence is commonly employed, especially where it is not an incidental petition, but a continued prayer. 15. Of whom the whole family. [135] The relative, ex hou, of whom, may apply equally to the Father and to the Son. Erasmus restricts it entirely to the Father. I do not approve of this; for readers ought to have been allowed a liberty of choice; nay, the other interpretation appears to be far more probable. The apostle alludes to that relationship which the Jews had with each other, through their father Abraham, to whom they trace their lineage. He proposes, on the contrary, to remove the distinction between Jews and Gentiles; and tells them, not only that all men have been brought into one family and one race through Christ, but that they are enabled to claim kindred even with angels. To apply it to God the Father would not be equally defensible, being liable to this obvious exception, that God formerly passed by the Gentiles, and adopted the Jews as his peculiar people. But when we apply it to Christ, the whole of Paul's statement agrees with the facts; for all come and b…

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Ephesians 3:20-21 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, 20. Ei autem, qui potest cumulate super omnia facere, quae petimus aut cogitamus, secundum potentiam in nobis agentem, 21. Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen. 21. Sit gloria in Ecclesia per Iesum Christum, in omnes aetates seculi seculorum. Amen. 20. Now to him. He now breaks out into thanksgiving, which serves the additional purpose of exhorting the Ephesians to maintain "good hope through grace," (2 Thessalonians 2:16,) and to endeavor constantly to obtain more and more adequate conceptions of the value of the grace of God. Who is able. [137] This refers to the future, and agrees with what we are taught concerning hope; and indeed we cannot offer to God proper or sincere thanksgivings for favors received, unless we are convinced that his goodness to us will be without end. When he says that God is able, he does not mean power viewed apart, as the phrase is, from the act, but power which is exerted, and which we actually feel. Believers ought always to connect it with the work, when the promises made to them, and their own salvation, form the subject of inquiry. Whatever God can do, he unquestionably will do, if he has promised it. This the apostle proves both by former instances, and by the efficacy of the Spirit, which was at this very time exerted on their own minds. According to the power that worketh in us, -- according to what we feel within ourselves; for every benefit which God bestows upon us is a manifestation of his grace, and love, and power, in consequence of which we ought to cherish a stronger confidence for the future. Exceeding abundantly above all that we ask or think, is a remarkable expression, and bids us entertain no fear lest faith of a proper kind should go to excess. Whatever expectations we form of Divine blessings, the infinite goodness of God will exceed all our wishes and all our thoughts. Footnotes: [137] "Blessed are they that hunger and thirst for righteousness, for they shall be satisfied. He that hungereth, let him hunger more; and he that desireth, let him still more abundantly desire; for all that he can desire he shall fully obtain." -- Bernard.

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Jamieson–Fausset–Brown

2
If--The Greek does not imply doubt: "Assuming (what I know to be the fact, namely) that ye have heard," &c. "If, as I presume," The indicative in the Greek shows that no doubt is implied: "Seeing that doubtless," &c. He by this phrase delicately reminds them of their having heard from himself, and probably from others subsequently, the fact. See Introduction, showing that these words do not disprove the address of this Epistle to the Ephesians. Compare Act 20:17-24. the dispensation--"The office of dispensing, as a steward, the grace of God which was (not 'is') given me to you-ward," namely, to dispense to you.

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3
he made known--The oldest manuscripts read, "That by revelation was the mystery (namely, of the admission of the Gentiles, Eph 3:6; Eph 1:9) made known unto me (Gal 1:12)." as I wrote afore--namely, in this Epistle (Eph 1:9-10), the words of which he partly repeats.

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4
understand my knowledge--"perceive my understanding" [ALFORD], or "intelligence." "When ye read," implies that, deep as are the mysteries of this Epistle, the way for all to understand them is to read it (Ti2 3:15-16). By perceiving his understanding of the mysteries, they, too, will be enabled to understand. the mystery of Christ--The "mystery" is Christ Himself, once hidden, but now revealed (Col 1:27).

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5
in other ages--Greek, "generations." not made known--He does not say, "has not been revealed." Making known by revelation is the source of making known by preaching [BENGEL]. The former was vouchsafed only to the prophets, in order that they might make known the truth so revealed to men in general. unto the sons of men--men in their state by birth, as contrasted with those illuminated "by the Spirit" (Greek, "IN the Spirit," compare Rev 1:10), Mat 16:17. as--The mystery of the call of the Gentiles (of which Paul speaks here) was not unknown to the Old Testament prophets (Isa 56:6-7; Isa 49:6). But they did not know it with the same explicit distinctness "As" it has been now known (Act 10:19-20; Act 11:18-21). They probably did not know that the Gentiles were to be admitted without circumcision or that they were to be on a level with the Jews in partaking of the grace of God. The gift of "the Spirit" in its fulness was reserved for the New Testament that Christ might thereby be glorified. The epithet, "holy," marks the special consecration of the New Testament "prophets" (who are here meant) by the Spirit, compared with which even the Old Testament prophets were but "sons of men" (Eze 2:3, and elsewhere).

Source · Public Domain (CC Public Domain Mark 1.0)

6
Translate, "That the Gentiles are," &c. "and fellow members of the same body, and fellow partakers of the (so the oldest manuscripts read, not 'HIS') promise, in Christ Jesus (added in the oldest manuscripts), through the Gospel." It is "in Christ Jesus" that they are made "fellow heirs" in the inheritance of GOD: "of the same body" under the Head, CHRIST JESUS; and "fellow partakers of the promise" in the communion of THE HOLY SPIRIT (Eph 1:13; Heb 6:4). The Trinity is thus alluded to, as often elsewhere in this Epistle (Eph 2:19-20, Eph 2:22).

Source · Public Domain (CC Public Domain Mark 1.0)

7
Whereof--"of which" Gospel. according to--in consequence of, and in accordance with, "the gift of the grace of God." given--"which (gift of grace) was given to me by (Greek, 'according to,' as in Eph 3:20; Eph 1:19 : as the result of, and in proportion to) the effectual working (Greek, 'energy,' or 'in-working') of His power."

Source · Public Domain (CC Public Domain Mark 1.0)

8
am--Not merely was I in times past, but I still am the least worthy of so high an office (compare Ti1 1:15, end). least of all saints--not merely "of all apostles" (Co1 15:9-10). is--Greek, "has been given." among--omitted in the oldest manuscripts Translate, "to announce to the Gentiles the glad tidings of the unsearchable (Job 5:9) riches," namely, of Christ's grace (Eph 1:7; Eph 2:7). Rom 11:33, "unsearchable" as a mine inexhaustible, whose treasures can never be fully explored (Eph 3:18-19).

Source · Public Domain (CC Public Domain Mark 1.0)

9
to make all men see--Greek, "to enlighten all" (Eph 1:18; Psa 18:28; Heb 6:4). "All" (compare Col 1:28). fellowship--The oldest manuscripts read, "economy," or "dispensation" (compare Col 1:25-26; and see on Eph 1:10, above). "To make all see how it hath seemed good to God at this time to dispense (through me and others, His stewards) what heretofore was a mystery." ELLICOTT explains it, "the arrangement," or "regulation" of the mystery (the union of Jews and Gentiles in Christ) which was now to be humbly traced and acknowledged in the fact of its having secretly existed in the counsel of God, and now having been revealed to the heavenly powers by means of the Church. from the beginning of the world--Greek, "from (the beginning of) the ages." Compare Eph 1:4; Rom 16:25; Co1 2:7. The "ages" are the vast successive periods of time, marked by successive stages of creation and orders of beings. in God--"hidden in" His counsels (Eph 1:9). created all things by Jesus Christ--God's creation of the world and all things therein is the foundation of the rest of the "economy," which is freely dispensed according to the universal power of God [BENGEL]. AS God created "the whole range of things" (so the Greek), physical and spiritual alike, He must have an absolute right to adjust all things as He will. Hence, we may see His right to keep the mystery of world-wide salvation in Christ "hidden in Himself," till his own good time for revealing it. The oldest manuscripts omit "by Jesus Christ."

Source · Public Domain (CC Public Domain Mark 1.0)

12 more notes on this passage are in the library.

Jonathan Edwards

10 · Notes on the Bible
[169] Eph. iii. 10. “That now unto the principalities and powers might be known by the church the manifold wisdom of God; that is, by the things done in the church, by what they see concerning the church.

Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)

Martin Luther

13–21 · Epistle Sermons
1. Up to this time Paul has been extolling the office of the ministry, which proclaims the Gospel of the New Testament. In lofty and impressive terms he introduces its purpose, power and wisdom--in a word, the great benefits the office effects, since God thereby bestows upon us abundantly all manner of wisdom, strength and blessings, all which things, in heaven or earth, are of his dispensing. The Gospel proclaims to us life from death, righteousness from sin, redemption from hell and all evil, and brings us out of the kingdom of darkness into the kingdom of God. So sublime is the whole subject, Paul does not venture to compass it with words but in the loftiest of language suggests much. 2. In the first part of the text he shows the depth of his concern that the Ephesians should retain the Gospel preaching received from him, not allowing themselves to be torn away from it. To this end he employs two expedients: first, he consoles and admonishes; second, he prays and desires. "Wherefore I ask that ye may not faint at my tribulations for you, which are your glory." PAUL CONSOLES HIS CONVERTS. 3. Having been imprisoned at Rome by order of the emperor, Paul thus consoles his beloved converts at Ephesus, admonishing them to cleave to the doctrine learned from him; not to be frightened from it by beholding his fate, nor permit themselves to be alienated by such comment as this: "This man Paul in his preaching to you made great pretentions to being commissioned of Christ himself, and to outdoing all the other apostles. And you made your boast in him and relied upon him as if he were the only and all-deserving one. Where is he now? What assistance can he render you? There he lies in Rome, by the Jews condemned to death; more than that, he is in the hands of that cruel tyrant, Emperor Nero. Did we not long ago tell you he would meet such fate? Presumably this puts an end to his boastings over every other man."

Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #30619: Public domain in the USA)

13–21 · Epistle Sermons
4. To prevent the offense that threatened, Paul writes from his prison, and his message is, in effect, this: "Dear friends, you see I am imprisoned; the devil and the world have me in their hands. This may perhaps alarm you, and rouse in you the evil suspicion, 'If his doctrine were all right and if he were the great apostle of Christ he claims to be, God would not permit him to suffer such fate.'" For some of the false apostles thus taunted Paul's disciples. "But I entreat and exhort you," Paul would say, "not to be offended, or alarmed, not to grow faint, though I am in prison. Whether we be tempted and suffer tribulation, whether we be honored or dishonored, no matter what comes, only cleave to the doctrine I have preached to you--the Gospel, God's sure Word, as you know." He reminds them, as before he has done, of that whereunto God has called them, and of what they have received through his preaching. 5. Such admonition is still, and will ever be, necessary in the Christian community. The weak must endure severe conflicts in the tribulations the Gospel inevitably entails. The trial is especially hard when they must lose their leaders and teachers, and in addition hear the shameful, bitter taunts of the calumniators. We in this day have to expect that some will be offended when teachers are assailed. We should therefore be prepared, and when any of our number fall away from our faith to flatter tyrants and the Pope, and to become liars and knaves, we must individually lay hold of the Gospel in a way to enable us to stand and say: "Not because a certain one has so taught, do I believe. It matters not what becomes of him or what he may be, the doctrine itself is right. This I know, whatever God may permit to befall myself or others because of it." THE CHRISTIAN'S CONFIDENCE MUST BE IN GOD. 6. So have I personally had to do, and must still do. Otherwise I would have been terrified and enervated when I saw the Pope, and bishops, emperors, kings and all the world, opposed to the doctrine they ought to sustain. I would have been overwhelmed, thinking, "They, too, are men and cannot all be followers of the devil." How could I comfort myself and stand firm unless I were able to say: "Though ten other worlds and everything great, lofty, wise and prudent, and all my dear friends and brethren as well, should turn from me, the doctrine still remains true. It stands: it will not, like men, totter and fall. I will adhere to the Word of God, stand or fall what may."

Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #30619: Public domain in the USA)

13–21 · Epistle Sermons
7. The Christian must be discerning enough to strip the individual of his mask--of his great pomp and majesty--and distinguish it from the Word. He who cannot so do, cannot stand under temptation; let one fall, and he will soon follow suit. 8. Such is the nature of the Church in its earthly government that human wisdom must stumble thereat; various sects of the offended must rise in opposition to the faith. But God delights to rule, not with the sword or with visible power, but through weakness and in opposition to the devil and the world. Seemingly, he would permit his Church to be utterly overthrown. Guard against and resist offenses as well as we may--and the practice is not without its efficacy--still we must ultimately be driven to say defiantly: "He who established the Church and has to this time preserved it, will continue to protect it. Man would not rule it wisely, but the living Christ is seated upon the throne whereon God placed him, and we shall see who can pull him down and destroy his Church." PAUL'S SUFFERINGS FOR THE CHURCH'S GOOD. 9. When the trying hour arrives, we are able to accomplish about as little against the enemy as Paul when he lay in chains powerless to succor a soul. He was obliged to commit his cause to the Lord. At the same time, as a faithful apostle, he ceased not, though removed from his followers, to admonish and warn to the full extent of his power. Well he knew that many false apostles were ready, so sure as he said a word, to pervert it and to fill the ears of the people with their own empty words and poisonous teaching. He elsewhere complains (2 Tim 1, 15) that by the influence of this class all Asia was turned away from him. He had reference to the nearest neighbors of the Ephesians in Asia. 10. For the sake of affording his converts comfort and strength, Paul proceeds to make his sufferings and tribulations pleasing to them by speaking of these afflictions in unusual and beautiful terms. He presents a view quite opposed to the opinion of the world and the judgment of calumniators. "My sufferings and tribulations," says Paul, "which to you and the world, viewed in a fleshy way, are most disastrous, really work you no injury nor disadvantage, notwithstanding what the pernicious babblers claim about such trials. Rather, they are beneficial to you and me. Though your enemies seek thus to injure you to the fullest extent, benefits they never foresee will accrue to us.

Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #30619: Public domain in the USA)

13–21 · Epistle Sermons
"My sufferings are not for my own sake, but yours. They work your benefit; it is better for you as it is, than for me to be present and preach to you. And how so? Because I suffer only for the sake of the ministry, for that Gospel I delivered you. I risk my life and all I have that you may hold it fast; such is my earnest desire. I contend for and cleave to, at the risk of my life, that which Christ gave me and enjoined upon me. Thus by my chains and bands I honor and establish the Gospel, that you may be strengthened and may cleave more firmly to it. 11. "So we shall joyfully transform the tribulation imposed by the world in an attempt to inflict great evils: God will have to pronounce the sentence: 'Hear, O world, devil, emperor, tyrant! Thou hast imprisoned my apostle Paul for the sake of my godly Christians. What injury have they done thee? what fault committed? With no wrong on their part, thou persecutest them. It is simply because I gave them my Word; therefore thou art opposing and defying me. What shall I say but that thou hast imprisoned and bound, not Paul, but me? Is it not insupportable that a perishable worm, be he emperor or prince, should presume to apprehend God in heaven? But thinkest thou I will remain silent and unprotesting? Thinkest thou I will not break chains, stocks and bands, and give command: Hold thou, devil and tyrant, and submit! Let me rule, substituting for one Paul, ten; and for one Church at Ephesus establishing thirty, yes, a hundred.'"

Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #30619: Public domain in the USA)