Chapter 3

5 The hidden mystery, 6 that the Gentiles should be saved, 3 was made known to Paul by revelation: 8 and to him was that grace given, that 9 he should preach it. 13 He desireth them not to faint for his tribulation, 14 and prayeth 19 that they may perceive the great love of Christ toward them.

1. For this cause. This phrase evidently refers to the immediately preceding statement concerning the Gentiles who are no longer strangers and foreigners but who have been built into a holy temple, as well as more generally to the whole purpose of God. Thus Paul tactfully invites their attention to some say. On the importance of the instruction in this chapter see TM 391.

I Paul. Compare 2 Cor. 10:1; Gal. 5:2; Col. 1:23, 24; Philemon 19. The emphasis is doubtless because of the following statement concerning his great commission. He himself is amazed that he should be the instrument of God in making known the great redemptive work he has thus far been describing.

Prisoner. Concerning Paul’s imprisonment at this time see p. 30. Paul often referred to his imprisonment, in fact, three times in this epistle (cf. chs. 4:1; 6:20). It is better to be in prison for a good cause than to be free and failing in duty and privileges.

Of Jesus Christ. That is, a prisoner belonging to Christ, or one for Christ’s sake.

For you Gentiles. Paul was in prison because of his labors for the Gentiles (Acts 21:28), particularly for his maintaining that they were equally heirs to the promises. It was thus he had gained the hatred of his own countrymen. His breadth of vision leaped across all national barriers.

2. If ye have heard. Here begins a digression that lasts perhaps to v. 14, where the words “for this cause” (v. 1) are repeated to resume the original train of thought. In this digression Paul deals with two closely related subjects: The revelation of the hidden mystery that the Gentiles should be fellow heirs, and his own special call to apostleship to make known to them this mystery.

The uncertainty expressed in the clause, “if ye have heard,” has been set forth as evidence that the letter was not addressed to the Ephesians. Paul would not, it is asserted, speak thus to a group among whom he had labored for three years. Several explanations have been offered: (1) That the statement is a delicately half-ironical reference to a thing that is not doubtful; (2) that the letter was intended, not for the Ephesians only, but for the churches in Asia generally; (3) that inasmuch as some five years had passed since Paul had last visited Ephesus, the composition of the church had changed to the extent that Paul chose to speak with less definiteness. He assumed that the new members had heard what he had told the older members. For a discussion of this problem see p. 993.

Dispensation. See on ch. 1:10. The essential idea of this word is stewardship (Eph. 3:2; Col. 1:25).

Grace. For a definition of “grace” see on Rom. 3:24. Paul exalts his office and humbles himself as an instrument, or steward. When the Master puts us to work He thereby honors us.

To you-ward. That is, to the Gentiles (see Acts 9:15; 22:21). His career and lifework consisted of entire commitment to the service of others (Acts 26:17, 18; Rom. 1:5).

3. By revelation. See on Gal. 1:11, 12; cf. AA 386. Paul had a profound sense of his calling. He was an apostle, but not one left to his own devisings. He was instructed, commissioned, enlightened; and this revelation accounted for his thorough knowledge of the mysteries of the gospel.

Mystery. Gr. musteµrion (see on Rom. 11:25; cf. on Eph. 1:9).

As I wrote afore. The reference is probably not to a previous epistle but to what Paul had written earlier in this epistle (chs. 1:9–13; 2:11; etc.). We might say, “as I have written above.” However, some argue that he is referring to an earlier letter.

4. Understand. Or, “perceive,” “comprehend with the intellect.”

Knowledge. Or, “insight,” “understanding.” Paul is not asserting his own intelligence, but the fact that God had granted him certain insight that could be verified by the spiritual-minded readers of his letter. He is assuring such readers that he was fully informed on the matters about which he was writing, and thus confidence in him would not be misplaced. Every witness for God may have this conviction that his message is true and valid.

Mystery. Gr. musteµrion (see on Rom. 11:25; cf. on Eph. 1:9).

5. Other ages. Literally, “other generations.” Every generation has had its revelation, but never to the degree and form that the generations since the time of Christ have had. Revelation was, in a sense, progressive, calculated on the one hand to serve the best interests of each generation, limited on the other by the willful ignorance of the people, until the full flood of revelation appeared in the person of Jesus Christ.

Sons of men. Mankind in general, all men. The phrase translates a common Hebrew idiom.

Now revealed. The mystery can be known only as God reveals it. God is not trying to keep it secret. He desires to make it known. For this meaning of “mystery” see on Rom. 11:25.

Holy apostles and prophets. Compare on ch. 2:20. The use of “holy” in this connection is of interest. Critics have questioned Paul’s use of this word, with regard to apostles, of which he was one, but the believers are also called holy (Deut. 7:6; Mark 6:20; Col. 1:22; Heb. 3:1).

By the Spirit. See on 2 Peter 1:21.

6. Fellowheirs. Compare Rom. 8:17; Gal. 3:29; 4:7; Heb. 11:9. None of the blessings of salvation were to be withheld from the Gentiles; thus would be fulfilled the promise to Abraham that in him all families of the earth would be blessed (Gen. 12:2, 3).

Their national history shows clearly that the Jews did not comprehend the extent of the plan for the Gentiles and the universality of the gospel; hence the Gentiles remained in comparative ignorance. However, throughout the OT there were intimations of the glory that God intended to reveal (Gen. 18:18; Ps. 22:27; etc.; see Vol. IV, pp. 26–30).

Same body. See ch. 2:16. To bring together in one body those who for centuries have been separated by fears and animosities is the avowed purpose of God through Jesus Christ. All historical differences of race, nation, and social status are to be obliterated, not by political unification, but by the overwhelming power of love and a common allegiance to the person of Christ. All of men’s worthy but forlorn efforts to harmonize their differences inevitably fail because they are not directed according to the basic principles of the kingdom of God, the principles of mutual respect and love. This, Paul came to announce to Jew and Gentile alike.

Partakers. Literally, “joint sharers.” The word thus translated occurs only here and in ch. 5:7.

His promise. Textual evidence favors (cf. p. 10) the reading “the promise.” That is, the promise of salvation.

In Christ. The key phrase (see on ch. 1:1). Textual evidence attests (cf. p. 10) the reading “in Christ Jesus.” All the precious promises of God to Israel, and now to the Gentiles also, were fulfilled in Christ (2 Cor. 1:20). The phrase “in Christ by the gospel” refers not only to the “promise” but also to “fellowheirs” and to “partakers.”

By the gospel. Or, “by means of the gospel.” Compare the statement, “I have begotten you through the gospel” (1 Cor. 4:15; cf. Rom. 10:8–15; 16:25, 26). The news that men need not be lost, that they may be joined in one body to Christ, to their eternal salvation, is the gospel.

7. Minister. Gr. diakonos (see on Mark 9:35). The word suggests activity, subordination, and service.

Grace. Here, a specific gift for the purpose of fulfilling his ministry and apostleship (see on Rom. 3:24). Paul was ever grateful for his privilege and call.

Effectual working. Compare on ch. 1:19. Paul’s energetic labor was the result of a power that had been given to him. The divine gift of grace was accompanied by a divine energy.

8. Less than the least. Compare 1 Cor. 15:9, 10; 2 Cor. 11:30; 1 Tim. 1:12–16. The recognition of God’s grace and favor always brought thoughts of humility to Paul’s mind. He was ever sensitive to the fact that he had been a persecutor of the saints. Therefore his appreciation of the greatness of his calling and of his personal inadequacy was ever fresh before him. Paul always seemed to be amazed that God could take one so faulty, one who had been a rebel, and make him a minister of His grace. He felt himself not only less than prophets and apostles but less than any of the saints. Those who have the greatest access to divine grace will be the most humble. Only thus are they properly equipped to serve.

Nevertheless, the sentiments aroused in Paul by his reflections on his past life must be understood in relation to his assertion that he had lived “in all good conscience before God” (Acts 23:1), and his exhortation to his converts to be “followers” (literally, “mimics”) of him (1 Cor. 4:16; 11:1; Phil. 3:17). Humility is no negative quality; it is consonant with the knowledge of personal victory over sin and growth in grace.

Among the Gentiles. Textual evidence favors (cf. p. 10) the reading “to the Gentiles.”

Unsearchable riches. Compare Job Job 5:9; 9:10; 11:7; Rom. 11:33. The spiritual bounties of God we can see only in part, for we “see through a glass, darkly” (1 Cor. 13:12). There is a sufficiency in Christ that cannot be exhausted, for He not only possesses unsearchable riches—He Himself is the riches. And these riches are not unsearchable because they are hidden or remote, but because they are so abundant. He is rich in His grace to the Gentiles, His love to sinners, and His redeeming activity. This means that in Christ is to be found the answer to any and every human problem that can arise. His resources are inexhaustible. No wonder that Paul, with this concept and conviction, declared: “I determined not to know any thing among you, save Jesus Christ, and him crucified” (1 Cor. 2:2).

9. Make all men see. Literally, “enlighten [or, “illuminate”] all [men].” The gospel brings to light the mysteries that were hidden (vs. 3–5). Through the gospel the whole human family, Gentiles and Jews, was to see the purposes of God. Any church or any preaching that does not accomplish this is failing in its mission. Compare ch. 1:18 (margin), “the eyes of your heart being enlightened.”

Fellowship. Textual evidence attests (cf. p. 10) the reading “dispensation,” meaning “plan,” “administration,” or “stewardship” (see on ch. 1:10; cf. ch. 3:2). The wisdom of God is to be shown by the church, the steward of the mystery. The hidden plan is now being manifested.

From the beginning of the world. Literally, “from the ages.” The plan of redemption was laid before the foundation of the world (see on ch. 1:4). The historical outworking of the plan was an expression of God’s eternal goodness.

In God. Or, “by God.” There is slight textual evidence (cf. p. 10) to support the reading “by God.”

Created all things. Probably Paul adds this thought of creative power to impress his hearers with the greatness of the theme. Creation and re-creation are always closely linked in the gospel, and both are accomplished in and through the Son (see John 1:3; Col 1:20; Heb. 1:2). The God who created all things is equally powerful to accomplish His purposes in redemption.

By Jesus Christ. Textual evidence attests (cf. p. 10) the omission of this phrase. However, this truth is abundantly set forth elsewhere (John 1:3; Col. 1:20; etc.).

10. Principalities and powers. See on ch. 1:21. The universal purpose in redemption includes the vindication of the name and character of God, which have been challenged by Satan and questioned by angels (cf. on ch. 1:6). This is the greatest spectacle that heavenly intelligences can contemplate (cf. 1 Cor. 4:9). What must the course of history look like to them, as from their vantage point they can observe the interplay of forces and events?

In heavenly places. See on ch. :3.

Might be known. Rather, “might be made known,” “might be declared.”

By the church. Or, “through the church,” “by means of the church.” The church was intended to be a living demonstration of God’s wisdom, even as a recovered patient is a witness to the skill of the physician. Indeed, it may be said that the church is not so much an agent of the power and wisdom of God as it is a proof or evidence of it. The church makes its witness best when it draws upon all the gifts of all its members.

Manifold wisdom. Especially as manifested in the work of redemption. The wisdom of God is also shown in the manifold forms in the material world, in the complexities of the human mind, and in the innumerable methods He uses to reach men and effect their salvation. The full extent of this wisdom will not be understood until the plan of salvation is ended.

11. Eternal purpose. Literally, “the purpose of the ages.” Scripture and life alike tell of the outworking of a divine purpose. God created the world not in vain, and although for a time His plans are hindered, they will ultimately triumph.

Christ Jesus our Lord. See ch. 1:10, 22, 23. Paul reminds his readers that the historic Jesus whom they acknowledged as Lord was the Christ of the eternal purpose of God to effect man’s salvation and to vindicate His character. The unity His purpose calls for requires complete submission of each believer’s will to its Lord and Master. The unity is like to that which a musical conductor expects from the different instruments of his orchestra. The church that cannot fuse into unity and a common devotion to its Lord faces certain defeat and rejection. Paul’s argument is (1) that the will of God has been revealed to us, (2) that that will is being worked out, (3) and that it will result in the restoration of harmony to God’s disrupted universe.

12. Boldness. Gr. parreµsia, “freedom of speech” (see on Acts 4:13).

Access. See on ch. 2:18. Adam had that free intercourse with God at first, but, having lost it, he hid himself among the trees of the garden, because he could no longer face God with frankness and a clear conscience. The effect of redemption is to restore to man a new and bold access to God without fear or restriction, and without the need of any intermediaries such as priests or saints, or ritual. God is immediately accessible to the trusting soul, through the merits of Christ.

The faith of him. Meaning, doubtless, our faith in Him. We come to Christ in the first instance by faith, and we continue, by faith, to live the life that is called for. We can come to God with boldness only on the basis that we have faith in Christ as our mediator. He has been the only One to bridge the gulf that has separated man from God since the entrance of sin (Isa. 59:1, 2).

13. Wherefore. Because the Gentiles now belong to the body of Christ, because the eternal purpose is being fulfilled, because we have free access to God, and because such great and marvelous things have occurred, Paul makes a delicate request of his readers; namely, that they be not too much distressed over his sufferings that have come on account of his bringing to them the blessings of the gospel.

Faint. Gr. egkakeoµ, “to grow tired,” “to become discouraged.” Paul may mean, “I ask [God] that I may not faint …,” or “I ask [you] not to faint.” The latter sense fits the context and Paul’s general style better. The apostle in prison was anxious that his flock be not disturbed by his plight. He was concerned, not so much for his own sake, but for theirs. They might conclude that what he had preached had little saving power in it; that the God in whom Paul trusted was unmindful of His servant’s fate; that they themselves might soon face similar trials, as indeed they would. This is a touching instance of the apostle’s solicitude for his children in the faith. Paul well knew that tribulation is a test for those who look upon it as well as for those who undergo it. Suffering courageously borne is doubly glorious when both onlookers and sufferers draw virtue from it.

Your glory. Paul, like a good pastor, identifies himself with his flock. If he finds glory in his tribulation, they will share it with him. He is suffering on account of his exalted office as apostle and ambassador of God, and the Ephesians are the fruit of that apostleship. Hence they are entitled to reflect the glory. When one part of the body of Christ is in pain, the whole body suffers in sympathy.

14. For this cause. See on v. 1. The thought that was interrupted in the first verse is here resumed, following an extended parenthesis.

Bow my knees. For kneeling as a posture in prayer see Luke 22:41; Acts 7:60; 20:36; 21:5; Rom. 14:11; Phil. 2:10.

Of our Lord Jesus Christ. Textual evidence favors (cf. p. 10) the omission of this phrase.

15. The whole family. There has been much discussion as to whether this phrase should be translated, “the whole family,” or “every family.” The Greek may be rendered either way, although normally a construction such as appears here would be translated “every” and not “the whole.” However, a number of exceptions may be cited in which a construction such as is used here clearly stands for “the whole,” or “the entire” (Matt. 3:15; 28:18; Acts 1:21; etc.). A notable exception is Eph. 2:21, where the same construction is rendered “all the building,” or “the whole structure” (RSV), whereas in ch. 3:15 the RSV reads “every family.” Since the Greek here is not clearly definitive, the context must decide as to the translation to be adopted. Paul appears to be speaking of unity and seems to conceive of the beings in heaven and the saints on the earth as one large family. If the translation “every family” is adopted, it seems necessary to conceive of several families in heaven. Such the Scriptures do not describe. It seems better therefore to adopt the reading “the whole family,” which conveys the sense of unity and wholeness of the community of God, the Father of all, a theme to which the apostle frequently reverts.

16. Riches of his glory. Compare ch. 1:18. This is the standard by which God bestows His blessings upon mankind, hence the limitless resources available to the child of God. Man measures by his own weakness and insignificance; God by His unlimited riches and glory. Paul is not satisfied that his converts should become merely nominal Christians. He wants them to receive abundantly of the graces, to plumb the depths and scale the heights of spiritual life, to partake of the glorious riches of the kingdom of God.

Strengthened with might. The might that strengthens is the power of God. The power is conveyed through the operation of the Holy Spirit. The same power that converts men must continue in them if there is to be Christian growth. Here is where many Christians fail. They do not recognize that spiritual endurance requires as much of the grace of God as did the initial conversion. As the physical strength is increased by food and the intellectual life by thought, so the spiritual life is sustained by the immediate presence and power of the Holy Spirit.

In the inner man. The Greek suggests power entering into and remaining there. The vital spiritual powers within a man have not sprung from his own nature; he has nothing of his own to offer, nothing of his own of which to boast.

17. Dwell. Gr. katoikeoµ, “to inhabit,” “to abide,” “to be at home,” “to settle down,” “to abide.” The idea of permanency is now added to that of strengthening (v. 16). Christ is not an occasional visitor, but abides in the heart, a constantly available power for enlightenment and purification (cf. John 14:23; Rev. 3:20).

By faith. It is faith that opens up the heart of Christ. Faith is a confident trust in God and His promises, and is a continuously sustaining principle of life (see on Rom. 4:3).

Rooted and grounded. These two distinct images are used frequently by Paul and other scriptural writers (Ps. 1:3; Jer. 17:8; Col. 1:23; 2:7). Paul often combines metaphors in order to reinforce his point (1 Cor. 3:9).

In love. In the Greek these words are in the emphatic beginning position. Thus they may be understood as connected with the first part of v. 17, reading literally, “that Christ may dwell through faith in your hearts in love.” Or they may be understood as connected with the words “rooted and grounded,” as the reading “rooted and grounded in love” implies. Love that is “rooted” goes down deep into the soil of the soul, engaging all the faculties of the mind, while love that is “grounded” is the firm foundation on which all our relationships exist. There is no argument against love of this kind, for there is nothing greater (1 Cor. 13). Love springs directly from the experience of possessing the indwelling Christ, and becomes the rooting and grounding of the unity between God and man, and between man and his fellow man.

18. May be able. The subject to be grasped is beyond ordinary comprehension; therefore Paul prays that his hearers may receive a special enabling power for the attainment of it.

To comprehend. Literally, “to seize”; metaphorically, “to perceive.”

All saints. See on ch. 1:1. There are certain spiritual transactions that take place only in the individual heart, but there are other matters that belong to the community of God, and this comprehension of the love of Christ is one of them. It is the common possession that binds believers together.

Breadth. Paul does not state to what the dimensions mentioned in this clause apply. Commentators have given various interpretations. Perhaps the simplest explanation is that Paul breaks off his sentence as though overwhelmed by the magnitude of the subject he is contemplating. He is simply yet profoundly moved, as he contemplates the mystery—the indwelling Christ, the love of God, the unity of the body of Christ, or specifically the love of Christ (v. 19). It is as though on some starry night the spectator looks out on God’s unbounded universe in all directions, lost in wonder.

19. Love of Christ. Here, are apparently, not our love for Christ, but His love for us.

Which passeth knowledge. Christ’s love is beyond the knowledge of human kind because it is infinite and free, never exhausted, and ever presenting new fields of understanding. It is the fountain of our own growing experience of love (1 John 4:19). Men have but touched with their finger tips the power for living to be found in experiencing fully the love of Christ.

Fulness of God. See on ch. 1:23. This is the glorious consummation to the work of the indwelling Christ in the life. The church, like a vessel, is to be filled to the brim with heavenly grace, so that the individual members composing the body of Christ exhibit or reflect something of the “fulness of God.” Paul is presenting a most exalted view of the nature of man and of his possibilities for growth in grace. Man was made in the image of God. He was given images of God. He was given capabilities of development and the high privilege of becoming a partaker of the “divine nature” (2 Peter 1:4). The blessings of God are not parceled out parsimoniously. They lead to an ever-increasing comprehension of the mind of God, to a filling up of the void and empty places in men’s lives with spiritual power. Since it is Christ in whom God’s fullness is actually found (Col. 2:9), the divine “fulness” comes to man by the indwelling of Christ in the heart (see Eph. 3:17).

20. Unto him. The whole matter that Paul has been presenting so far in the epistle is summed up in a magnificent doxology (vs. 20, 21). Praise of God springs readily from the converted heart. There are many doxologies in Scripture (Rom. 16:25–27; 1 Tim. 6:15, 16; Rev. 1:6), each with its distinctive thought. At this point the apostle is overwhelmed with a sense of God’s indescribable power and His unlimited love to men.

Able. Paul frequently emphasizes the ability of God to perform what He has set out to accomplish (Rom. 4:21; 11:23; 2 Cor. 9:8). He sees this as a great encouragement to the weary saint, who is assured that he is not resting his faith on some weak and faulty object.

Exceeding abundantly. Gr.huperekperissou, “entirely above all bounds.” Paul is fond of compound words. Here he points to a superabundance, above and beyond fullness, and overflowing (cf. 1 Thess. 3:10; 5:13). This abundance is particularly manifest at the time of deepest need (cf. Rom. 5:20), and the believer has but to lay hold of it.

Ask. Rather, “ask for, for ourselves.” The whole expression doubtless refers particularly to spiritual graces, the “fulness of God” (v. 19). Paul is giving added stress to the thought of the superabundance of God’s grace and giving. There are resources of spiritual power available to us beyond our farthest thought. We do not tap them as we might. Compare our Lord’s admonition (see on Matt. 7:7).

Power. See on Eph. 3:16; cf. Eph. 1:19, 20; Col. 1:29.

21. Glory. Literally, “the glory.” To God alone belongs the credit, recognition, and honor for the saving work of grace. There is no place for the assumption of virtue and glory on the part of the church or its members.

In the church by Christ Jesus. Textual evidence favors (cf. p. 10) the reading “in the church and in Jesus Christ.” The reasons, then, for praising God are found in these two places: in the church, because there His glory is reflected; in Christ, because He is the head of the body, the church.

Throughout … end. Literally, “unto all the generations of the age of the ages,” that is, to all eternity.

Amen. See on Matt. 5:18.

So ends the apostle’s prayer and the first part of the epistle. Amazing glory and majesty embodied in the promises of God to His erring yet hopeful ones has been the theme, beyond human language to express. It leaves the heart uplifted, the spirit chastened, and gives a living hope for the coming of the kingdom of God in its fullness.

Ellen G. White comments

1 5T 730

1–21TM 391

3 AA 302

5–11AA 159

6 AA 19; DA 402

6, 7 2T 609

8 AA 134, 567, 600; GC 471; SL 17, 84; 5T 74, 730, 731

8–106T 13

8–11TM 292

9 AA 527; GW 186; 2T 609

9, 10 ML 368

10 AA 9; Ed 308

10, 11 DA 26

11 COL 397

13–21LS 439; RC 71

14 GW 178; PK 48; SL 84

14, 15 AA 11; DA 25; 6T 366

14–19MH 426; 8T 289; 9T 183

15 Ed 306; GC 677

16 DA 200; GW 262; 8T 132

16–19CH 593; GC 476; SL 84; 2T 522

16–21FE 180

17 CT 223; Ev 361

17–19AA 334; TM 387; 3T 213

18, 19 AA 469; COL 129; DA 670; FE 178; MB 34, 76; 2T 213, 266; 5T 264, 740; 7T 214

18–208T 335

19 AA 308; PP 64; 2T 215; 3T 467; 5T 105

19, 20 GW 262

20 COL 147, 397; CSW 108; DA 200, 249, 421, 679; Ed 307; GC 351; GW 38; MB 20; MM 203; PP 554; TM 208; 5T 50; 7T 273