Chapter 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 erGalatiansvos
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. 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 (οικονομια)
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 calls it a mystery. By
this name he endeavors to remove the prejudice which the general displeasure
at the event was fitted to excite. His own personal interest in the matter
was less regarded than that of the Ephesians, who were deeply concerned
in the information, that, through the settled purpose of God, they had
been called by Paul’s ministry. Lest what is little known should forthwith
become the object of suspicion, the word mystery places it in opposition
to the perverse judgments and opinions which were then prevalent in the
world.
By revelation he made known to me the mystery. Paul draws the line of
distinction between himself and those fanatics, who ascribe to God and
to the Holy Spirit their own idle dreams. The false apostles boast of revelations,
but it is a false boast. Paul was persuaded that his revelation was true,
could prove it to others, and speaks of it as a fact of which no doubt
could be entertained.
As I wrote a little before. This refers either to a rapid glance at
the same subject in the second chapter, or which appears to be the general
opinion to another Epistle. If the former exposition be adopted, it will
be proper to translate, as I wrote before in few words; for the subject
had received nothing more than a passing notice; but the latter being,
as I have said, the prevailing opinion, I prefer translating, as I wrote
a little before. The phrase, (en oligw,) which Erasmus has translated
in a few words, appears rather to refer to time. On this supposition there
would be an implied comparison between the present and the former writings.
But nothing would be more unlike the fact, than to contrast them on the
score of brevity; for a more concise mode of expression than this passing
glance can hardly be imagined. The phrase, a little before, seems purposely
to be used as an appeal to their remembrance of a recent occurrence, though
I do not insist on this point. There is more difficulty in the next verse.
4. By attending to which, ye may understand, πρoς
o δuνασθε aναγινwσκοντες νοwσαι. Erasmus renders it, “from which things, when ye read, ye may understand.”
But to translate aναγινwσκειν τι as signifying to read is, I think, at
variance with Greek syntax. I leave it as a subject of consideration, whether
it does not rather signify to attend. The participle would then be connected
with the preposition prov, in the commencement of the verse, and the
clause would run thus, to which when ye attend, ye may understand. If,
however, by viewing the verb aναγινwσκοντες, as disjoined from the preposition,
you make it signify reading, the meaning will still be, “by reading you
may understand according to what I have written;” taking the phrase
prov
o, to which, as equivalent to καθ o, according to which; but I suggest
this merely as a doubtful conjecture.
If we adopt the view which is almost universally approved, that the
apostle had formerly written to the Ephesians, this is not the only Epistle
which we have lost. And yet there is no room for the sneers of the ungodly,
as if the Scriptures had been mutilated, or in any part had become imperfect.
If we duly consider Paul’s earnestness, — his watchfulness and care, —
his zeal and fervor, — his kindness and readiness in assisting brethren,
— we shall be led to regard it as highly probable that he would write many
epistles, both of a public and private nature, to various places. Those
which the Lord judged to be necessary for his church have been selected
by his providence for everlasting remembrance. Let us rest assured, that
what is left is enough for us, and that the smallness of the remaining
number is not the result of accident; but that the body of Scripture, which
is in our possession, has been adjusted by the wonderful counsel of God.
My knowledge. The frequent mention of this point shews the necessity
that the calling of ministers should be firmly believed both by themselves
and by their people. But Paul looks more to others than to himself. He
had everywhere indeed given great offense by preaching the gospel indiscriminately
to Jews and Gentiles, but his solicitude was not chiefly on his own account.
There were not a few who, overwhelmed by the slanders of wicked men, began
to doubt of his apostleship, and whose faith was consequently shaken. It
was this that induced him so frequently to remind the Ephesians that he
knew the will and command of God who called him to the office. — In the
mystery of Christ,
5. Which in other ages was not made known. He had simply called it a
mystery, but now calls it a mystery of Christ, because it was necessary
that it should remain hidden, until it was revealed by his coming; just
as the appellation of “prophecies of Christ” may be given to those which
relate to his kingdom. We must first explain the word mystery, and then
inquire why it is said to have remained unknown in all ages. The mystery
was,
“that the Gentiles should be fellow-heirs, and of the same body, and
partakers of his promise in Christ by the gospel.”
(Ephesians 3.6.)
When this name is given to the gospel, it has other meanings, which
do not apply to the present, passage. The calling of the Gentiles, then,
was a “mystery of Christ;” that is, it was to be fulfilled under the reign
of Christ.
But why does he affirm that it was not known, when it had been the subject
of so many predictions? The prophets everywhere declare, that people shall
come from every nation in the world, to worship God; that an altar shall
be erected both in Assyria and in Egypt, and that all alike shall speak
the language, of Canaan. (Isaiah 19:18.) It is intimated by
these words, that the worship of the true God, and the same profession
of faith, will be everywhere diffused. Of the Messiah it is predicted,
that he shall have dominion from east to west, and that all nations shall
serve him. (Psalm 72:8,11.) We see also, that many passages
to this purpose are quoted by the apostles, not only from the later prophets,
but from Moses. How could that be hidden which had been proclaimed by so
many heralds? Why are all without exception pronounced to have been in
ignorance? Shall we say, that the prophets spake what they did not understand,
and uttered sounds without meaning?
I answer, the words of Paul must not be understood to mean that there
had been no knowledge at all on these subjects. There had always been some
of the Jewish nation who acknowledged that, at the advent of the Messiah,
the grace of God would be proclaimed throughout the whole world, and who
looked forward to the renovation of the human race. The prophets themselves,
though they spoke with the certainty of revelation, left the time and manner
undetermined. They knew that some communication of the grace of God would
be made to the Gentiles, but at what time, in what manner, and by what
means it should be accomplished, they had no information whatever. This
ignorance was exemplified in a remarkable way by the apostles. They had
not only been instructed by the predictions of the prophets, but had heard
the distinct statement of their Master, (John 10:16,)
“Other sheep I have which are not of this fold: them also I must bring,
and they shall hear my voice: and there shall be one fold and one shepherd;”
and yet the novelty of the subject prevented them from understanding
it fully. Nay, after they had received the injunction,
“Go ye into all the world, and preach the gospel to every creature,”
(Mark 16:15,)
and,
“Ye shall be witnesses to me both in Jerusalem, and in all Judea, and
in Samaria, and to the uttermost part of the earth,” (Acts 1:8,)
they dreaded and recoiled from the calling of the Gentiles as a proposal
absolutely monstrous, because the manner of its accomplishment was still
unknown. Before the actual event arrived, they had dark and confused apprehensions
of our Savior’s words; for ceremonies were
“a veil over their face, that they could not steadfastly look to the
end of that which is abolished.” (2 Corinthians 3:13.)
With unquestionable propriety, therefore, does Paul call this a mystery,
and say, that it had been hidden; for the repeal of the ceremonial law,
which admitted them within the veil, was not understood.
As it is now revealed. To lay claim to information which none of the
patriarchs, prophets, or holy kings, had possessed, might wear the aspect
of arrogance. To guard against this imputation, Paul reminds them, first,
that in this respect he was not alone, but shared the revelation with the
most eminent teachers of the church; and, secondly, that it was the gift
of the Holy Spirit, who has a right to bestow it on whom he pleases; for
there is no other limit of our knowledge but that which he assigns to us.
These few words, as it is now revealed, throw additional light on the
admission of the Gentiles to be the people of God. It is on the condition
that they shall be placed on a level with the Jews, and form one body.
That the novelty might give no offense, he states that this must be accomplished
by the gospel. (Ephesians 3:6.) Now, the gospel was itself a
novelty; for it had never till now been heard of, and yet was acknowledged
by all the godly to have come from heaven. Where, then, was the wonder,
if, in renewing the world, God should follow an unwonted method?
Ephesians 3:7-12
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.
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 grace of God given to me is the expression used by
him, to intimate that it was a peculiar gift, as compared with what had
been bestowed on others. Not that he alone had been elected to discharge
that office, but that he held the highest rank among “the teachers of the
Gentiles,” — a title which he employs on another occasion as peculiar to
himself.
“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. The Ephesians are thus reminded how eagerly the gospel ought
to be embraced, and how highly it ought to be esteemed. This subject has
been treated in the Exposition of the Epistle to the Galatians, (Galatians
1:15, 16; 2:7, 9.) And certainly, while Paul held the office of apostleship
in common with others, it was an honor peculiar to himself to be appointed
apostle of the Gentiles.
9. What is the fellowship of the mystery. The publication of the gospel
is called a fellowship, because it is the will of God that his purpose,
which had formerly been hidden, shall now be shared by men. There is an
appropriate metaphor in the words φωτiσαι πaντας, to enlighten all men,
— conveying the thought, that, in his apostleship, the grace of God shines
with the brightness of noon-day.
Which hath been hid in God. This is intended, as before, to obviate
the prejudice of novelty, — to oppose the rashness of men, who think it
improper that they should remain in ignorance of anything whatever. Who
will question the right which God has to keep his own purposes concealed,
until he shall be pleased to communicate them to men? What presumption,
— yea, what madness is it, not to admit that God is wiser than we! Let
us remember, therefore, that our rashness ought to receive a check, whenever
the boundless height of the Divine foreknowledge is presented to our view.
This, too, is the reason why he calls them the unsearchable riches of Christ;
intimating that this subject, though it exceeds our capacity, ought to
be contemplated with reverence and admiration.
Who created all things by Jesus Christ. This cannot so properly be understood
of the first creation as of the spiritual renewal. It is, no doubt, true,
and is frequently declared in Scripture, that by the Word of God all things
were created; but the connection of the passage lays us under the necessity
of understanding by it that renewal which is comprehended in the blessing
of redemption. But it may, perhaps, be thought that the apostle is illustrating
this renewal, by an argument drawn from the creation. “By Christ, as God,
the Father created (John 1:3) all things; and why, then, should
we wonder, if by Christ, as Mediator, all the Gentiles are now brought
back to one body?” I have no objection to this view. A similar argument
is used by him in another Epistle.
“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. That now to the principalities and powers. Some are of opinion that
these words cannot apply to angels, because such ignorance, as is here
supposed, could not be found in those who are permitted to behold the brightness
of God’s countenance. They choose rather to refer them to devils, but without
due reflection; for what could have been regarded as extraordinary in the
assertion, that, by the preaching of the gospel and the calling of the
Gentiles, information was, for the first time, conveyed to devils? There
can be no doubt that the apostle labors to place in the strongest light
the mercy of God toward the Gentiles, and the high value of the gospel.
For this purpose he declares, that the preaching of the gospel exhibits
the manifold grace of God, with which, till now, the heavenly angels themselves
were unacquainted. The wisdom of God, therefore, which was manifested by
uniting Jews and Gentiles in the fellowship of the gospel, ought to be
regarded by men with the highest admiration.
He calls it πολυποiκιλον σοφiαν, manifold wisdom, because men
are accustomed to try it by a false standard, confining their view to a
particular department, and thus forming a most inadequate conception of
the whole. The Jews thought, for example, that the dispensation under the
law, with which they were acquainted and familiar, was the only form in
which the wisdom of God could be seen. But, by making the gospel to be
proclaimed to all men without exception, God has brought forth to view
another instance and proof of his wisdom. Not that it was new wisdom, but
that it was so large and manifold, as to transcend our limited capacity.
Let us rest assured that the knowledge, whatever it may be, which we have
acquired, is, after all, but a slender proportion. And if the calling of
the Gentiles draws the attention, and excites the reverence, of angels
in heaven, how shameful that it should be slighted or disdained by men
upon earth!
The inference which some draw from this passage, that angels are present
in our assemblies, and make progress along with ourselves in knowledge,
is a groundless speculation. We must always keep in view the purposes for
which God appointed the ministry of his word. If angels, who are permitted
to see the face of God, do not walk in faith neither do they need the outward
administration of the word. The preaching of the gospel, therefore, is
of no service but to human beings, among whom alone the practice exists.
Paul’s meaning is this. “The church, composed both of Jews and Gentiles,
is a mirror, in which angels behold the astonishing wisdom of God displayed
in a manner unknown to them before. They see a work which is new to them,
and the reason of which was hid in God. In this manner, and not by learning
anything from the lips of men, do they make progress.”
11. According to the eternal purpose. How carefully does he guard against
the objection, that the purpose of God has been changed! A third time,
he repeats that the decree was eternal and unchangeable, but must be carried
into effect by Christ Jesus our Lord, because in him it was made. Thus
he declares, that the proper time for publishing this decree belongs to
the kingdom of Christ. Literally the words run, “according to the eternal
purpose (hν eποiησοεν) which he made.” But I consider the meaning to
be, which he purposed; because the present discussion does not relate solely
to the execution of the decree, but to the appointment itself, which, though
it took place before all ages, was known to God only — till the manifestation
of Christ.
12. Through whom we have boldness. The honor of reconciling the Father
to the whole world must be given to Christ. From the effects of this grace
its excellence is demonstrated; for faith, which is possessed by Gentiles
in common with Jews, admits them into the presence of God. When the words,
through Christ and by the faith of him, are used by Paul, in connection
with the name of God, there is always an implied contrast, which shuts
up every other approach, which excludes every other method of obtaining
Divine fellowship. Most important and valuable instruction is here conveyed.
The true nature and power of faith, and the confidence which is necessary
for calling upon God, are beautifully expressed. That the consequences
of faith, and the duties which it performs, should be the subject of much
controversy between us and the Papists, is not surprising. They do not
properly understand the meaning of the word Faith, which they might learn
from this passage, if they were not blinded by prejudice.
First, Paul denominates it the faith of Christ; by which he intimates,
that everything which faith ought to contemplate is exhibited to us in
Christ. Hence it follows, that an empty and confused knowledge of Christ
must not be mistaken for Faith, but that knowledge which is directed to
Christ, in order to seek God in Christ; and this can only be done when
the power and offices of Christ are understood. Faith produces confidence,
which again, in its turn, produces boldness. There are three stages in
our progress. First, we believe the promises of God; next, by relying on
them, we obtain that confidence, which is accompanied by holiness and peace
of mind; and, last of all, comes boldness, which enables us to banish fear,
and to come with firmness and steadiness into the presence of God.
To separate faith from confidence would be an attempt to take away heat
and light from the sun. I acknowledge, indeed, that, in proportion to the
measure of faith, confidence is small in some and greater in others; but
faith will never be found unaccompanied by these effects or fruits. A trembling,
hesitating, doubting conscience, will always be a sure evidence of unbelief;
but a firm, steady faith, will prove to be invincible against the gates
of hell. To trust in Christ as Mediator, and to entertain a firm conviction
of our heavenly Father’s love, — to venture boldly to promise to ourselves
eternal life, and not to tremble at death or hell, is, to use a common
phrase, a holy presumption.
Observe the expression, access with confidence. Wicked men seek rest
in forgetfulness of God, and are never at ease but when they remove to
the greatest possible distance from God. His own children differ from them
in this respect, that they “have peace with God,” (Romans 5:1,)
and approach to him with cheerfulness and delight. We infer, likewise,
from this passage, that, in order to call on God in a proper manner, confidence
is necessary, and thus becomes the key that opens to us the gate of heaven.
Those who doubt and hesitate will never be heard.
“Let him ask in faith,” says James, “nothing wavering: for he that wavereth
is like a wave of the sea driven with the wind and tossed. For let not
that man think that he shall receive anything of the Lord.” (James
1:6,7)
The sophists of the
Sorbonne, when they enjoin men to hesitate,
know not what it is to call upon God.
