Ephesians 3 commentary

EPHESIA S 3 COMME TARY
EDITED BY GLE PEASE
Paul the Preacher to the Gentiles
1For this reason I, Paul, the prisoner of Christ
Jesus for the sake of you Gentiles--
Paul had a purpose, and being in prison was no punishment, but a privilege, if it can
further the cause.
F. R. Maltby said that Jesus promised His disciples three things: “They would be
absurdly happy, completely fearless, and in constant trouble.” Paul was in prison as
a direct result of serving Christ in reaching the Gentiles. He was first the prisoner
of Christ before he became the prisoner of Rome. He is bound to a purpose even
when he is not in prison. He is not free to do as he pleases, but he pleases to do what
he is bound to do. Paul preaches to his perish with a pen from his prison pulpit with
power and persuasiveness.
So he begins this section with the intention of praying, but he pauses to write about two
other subjects: the "mystery", and the "ministry".
Paul was a prisoner of Christ for a purpose. He had to be in a restricted place in life in
order to write these letters of the New Testament. Has he just kept traveling and
preaching he would not have had the opportunity to sit down and be used of the Holy
Spirit to write these in depth letters so used of God for all of history. He was a prisoner of
Christ Jesus. Jesus was the one who had him bound and shut up behind bars for the good
of the whole Gentile world. Paul was arrested and confined so that Jesus could use him to
set millions free. It was a bargain. One in prison with a loss of freedom so that millions
could be free in Christ. Paul did not resent it, but was glad to be so chosen.
BARNES, “For you Gentiles - Made a prisoner at Rome on your behalf, because I
maintained that the gospel was to be preached to the Gentiles; see Act_22:21-23. He was
taken first to Cesarea, and then to Rome. The cause of his imprisonment and of all his
difficulties was, that he maintained that the gospel was to be preached to the Gentiles;
that when the Jews rejected it God rejected them; and that he was specially called to
carry the message of salvation to the pagan world.

CLARKE, "For this cause - Because he maintained that the Gentiles were
admitted to all the privileges of the Jews, and all the blessings of the new covenant,
without being obliged to submit to circumcision, the Jews persecuted him, and
caused him to be imprisoned, first at Caesarea, where he was obliged to appeal to
the Roman emperor, in consequence of which he was sent prisoner to Rome. See
Act_21:21-28, etc.
The prisoner of Jesus Christ for you Gentiles - For preaching the Gospel to the
Gentiles, and showing that they were not bound by the law of Moses, and yet were
called to be fellow citizens with the saints; for this very cause the Jews persecuted
him unto bonds, and conspired his death.
GILL, "For this cause I Paul, the prisoner of Jesus Christ,.... Not actively,
whom Christ had apprehended by his grace, and made a prisoner of hope; but passively,
who was made a prisoner for Christ, on account of preaching Christ, and his Gospel: he
was not a prisoner for any capital crime, as theft, murder, &c. and therefore be was not
ashamed of his bonds, but rather glories in them; and a prison has often been the
portion of the best of men in this world: from hence we learn, that this epistle was
written when the apostle was a prisoner at Rome; and the consideration of this his
condition serves much to confirm the truths he had before delivered, seeing they were
such as he could, and did suffer for; and which must engage the attention of the
Ephesians to them, and especially since his sufferings were on their account:
for you Gentiles: because he preached the Gospel to the Gentiles, which the Jews
forbid, that they might not be saved; and because he taught them, that circumcision and
the rest of the ceremonies of the law were not binding upon them; which gave great
offence to the Jews, who were the means of bringing of him into these circumstances,
and particularly the Asiatic Jews, the Jews of Ephesus; who having seen and heard him
there, knew him again when in the temple at Jerusalem, and raised a mob upon him,
having bore a grudge against him for his ministry at Ephesus, by which means he
became a prisoner; so that he might truly say, he was a prisoner for the sake of them; see
Act_21:27. One of Stevens's copies adds, "am an ambassador", as in Eph_6:20 and
another of them, "glory", or "rejoice"; see Phi_2:16.
HENRY 1-7, "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 could not have heard of this, and
therefore he does not design to speak doubtfully of this matter. Eige is sometimes an
affirmative particle, and we may read it, Since you have heard, etc. He styles the gospel
the grace of God here (as in other places) because it is the gift of divine grace to sinful
men; and all the gracious overtures that it makes, and the joyful tidings that it contains,
proceed from the rich grace of God; and it is also the great instrument in the hands of
the Spirit by which God works grace in the souls of men. He speaks of the dispensation
of this grace given to him; he means as he was authorized and commissioned by God to
dispense the doctrine of the gospel, which commission and authority were given to him
chiefly for he service of the Gentiles: to you-ward. And again, speaking of the gospel, he
says, Whereof I was made a minister, etc., Eph_3:7. Here he again asserts his authority.
He was MADE a minister - he did not make himself such; he took not to himself that
honour - and he was made such according to the gift of the grace of God unto him. God
supplied and furnished him for his work; and in the performance of it suitably assisted
him with all needful gifts and graces, both ordinary and extraordinary, and that by the

effectual working of his power, in himself more especially, and also in great numbers of
those to whom he preached, by which means his labours among them were successful.
Observe, What God calls men to he fits them for, and does it with an almighty power. An
effectual working of divine power attends the gifts of divine grace. 2. As God appointed
him to the office, so he eminently qualified him for it, by a special revelation that he
made unto him. He makes mention both of the mystery that was revealed and of the
revelation of it. (1.) The mystery revealed is that the Gentiles should be fellow-heirs, and
of the same body, and partakers of his promise in Christ, by the gospel (Eph_3:6); that
is, that they should be joint-heirs with the believing Jews of the heavenly inheritance;
and that they should be members of the same mystical body, be received into the church
of Christ, and be interested in the gospel-promises, as well as the Jews, and particularly
in that great promise of the Spirit. And this in Christ, being united to Christ, in whom all
the promises are yea and amen; and by the gospel, that is, in the times of the gospel, as
some understand it; or, by the gospel preached to them, which is the great instrument
and means by which God works faith in Christ, as others. This was the great truth
revealed to the apostles, namely, that God would call the Gentiles to salvation by faith in
Christ, and that without the works of the law. (2.) Of the revelation of this truth he
speaks, Eph_3:3-5. Here we may observe that the coalition of Jews and Gentiles in the
gospel church was a mystery, a great mystery, what was designed in the counsel of God
before all worlds, but what could not be fully understood for many ages, till the
accomplishment expounded the prophecies of it. It is called a mystery because the
several circumstances and peculiarities of it (such as the time and manner and means by
which it should be effected) were concealed and kept secret in God's own breast, till be
an immediate revelation he made them known to his servant. See Act_26:16-18. And it
is called the mystery of Christ because it was revealed by him (Gal_1:12), and because it
relates so very much to him. Of this the apostle has given some hints afore, or a little
before; that is, in the preceding chapters. Whereby, when you read; or, as those words
may be read, unto which attending (and it is not enough for us barely to read the
scriptures, unless we attend to them, and seriously consider and lay to heart what we
read), you may understand my knowledge in the mystery of Christ; so as to perceive
how God had fitted and qualified him to be an apostle to the Gentiles, which might be to
them an evident token of his divine authority. This mystery, he says, in other ages was
not made known unto the sons of men, as it is now revealed unto his holy apostles and
prophets by the Spirit (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. Who would have imagined that those who had
been so long in the dark, and at so great a distance, would be enlightened with the
marvellous light, and be made nigh? Let us learn hence not to despair of the worst, of the
worst of persons, and the worst of nations. Nothing is too hard for divine grace to do:
none so unworthy but God may please to confer great grace upon them. And how much
are we ourselves interested in this affair; not only as we live in a time in which the
mystery is revealed, but particularly as we are a part of the nations which in times past
were foreigners and strangers, and lived in gross idolatry; but are now enlightened with
the everlasting gospel, and partake of its promises!
JAMISON, "Eph_3:1-21. His apostolic office to make known the mystery of Christ
revealed by the Spirit: Prayer that by the same Spirit they may comprehend the vast

love of Christ: Doxology ending this division of the epistle.
As the first chapter treated of THE FATHER’S office; and the second, THE SON’S, so
this, that of THE SPIRIT.
of Jesus Christ — Greek, “Christ Jesus.” The office is the prominent thought in the
latter arrangement; the person, in the former. He here marks the Messiahship of
“Christ,” maintained by him as the origin of his being a “prisoner,” owing to the jealousy
of the Jews being roused at his preaching it to the Gentiles. His very bonds were
profitable to (“for” or “in behalf of you”) Gentiles (Eph_3:13; 2Ti_2:10). He digresses at
“For this cause,” and does not complete the sentence which he had intended, until Eph_
3:14, where he resumes the words, “For this cause,” namely, because I know this your
call of God as Gentiles (Eph_2:11-22), to be “fellow-heirs” with the Jews (Eph_3:6), “I
bow my knees to” the Father of our common Savior (Eph_3:14, Eph_3:15) to confirm
you in the faith by His Spirit. “I Paul,” expresses the agent employed by the Spirit to
enlighten them, after he had been first enlightened himself by the same Spirit (Eph_3:3-
5, Eph_3:9).
MEYER, " GENTILES SHARE THE “UNSPEAKABLE RICHES”
Eph_3:1-13
Dispensation should be rendered, “stewardship.” We are God’s trustees for men. To each
of us is given some special phase of truth which we must pass on to others by the force of
our character or by the teaching of our lips. It was given to Paul to make known the great
truth that Gentiles might enter the Church of God on equal terms with Jews. During the
earlier stages of human education this secret had been withheld; but with the advent of
the Son of man, the doors into the Church had been thrown open to all. Paul’s insistence
on this truth was the main cause of the hatred and opposition which checkered his life.
Fellow-heirs, fellow-members, and fellow-partakers! This truth was not the result of
logical argument, but had been communicated by direct revelation, as was so much else
in Paul’s teaching. See Gal_1:11, etc.
The history of the Church-its genesis, growth, and development-is the subject of angelic
study, Eph_3:10. In the story of redemption there are presented and illustrated aspects
of the divine nature which are to be learned nowhere else, and therefore heavenly
intelligences bend with eager interest over human history from the viewpoint of the
Church of Christ.
CALVIN
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.”
BARCLAY, "First, Ephesians was clearly written when Paul was in prison. He calls
himself "a prisoner for Christ" (Eph. 3:1); it is as "a prisoner for the Lord" that he
beseeches them (Eph. 4:1); he is "an ambassador in chains" (Eph. 6:20). It was in
prison, and very near to the end, that Paul wrote Ephesians.
Second, Ephesians has clearly a close connection with Colossians. It would seem that
Tychicus was the bearer of both these letters. In Colossians Paul says that Tychicus
will tell them all about his affairs (Col.4:7); and in Ephesians he says that Tychicus
will give them all information (Eph. 6:21). Further, there is a close resemblance
between the substance of the two letters, so close that more than 55 verses in the two
letters are verbatim the same. Either, as Coleridge held, Colossians is what might be
called "the overflow" of Ephesians, or Ephesians is a greater version of Colossians.
We shall in the end come to see that it is this resemblance which gives us the clue to
the unique place of Ephesians among the letters of Paul.
2Surely you have heard about the administration
of God's grace that was given to me for you,
From here to verse 13 it is a parenthesis. At verse 14 he picks up where he began.
Dispensation (oikonomia) means here a divine order or command, or, as it is generally
expressed, a commission. CALVIN
CLARKE
By the dispensation of the grace of God we may understand, either the apostolic office
and gifts granted to St. Paul, for the purpose of preaching the Gospel among the
Gentiles, see Rom_1:5; or the knowledge which God gave him of that gracious and
Divine plan which he had formed for the conversion of the Gentiles. For the meaning of
the word economy see the note on Eph_1:10.
BARNES, “He had informed them of his being called to be the minister to the Gentiles
Eph_3:3, but still there was a possibility that they had not received the letter containing
the information, and he goes, therefore, into another statement on the subject, that they
might fully comprehend it. Hence, this long parenthetical sentence - one of the longest

that occurs in the writings of Paul, and expressed under the impulse of a mind full of the
subject; so full, as we would say, that he did not know what to say first.
Hence, it is exceedingly difficult to understand the exact state of mind in which he was.
It seems to me that the whole of this long statement grew out of the incidental mention
Eph_3:1 of the fact that he was a prisoner for the Gentiles. Instantly he seems to have
reflected that they would be grieved at the intelligence that he was suffering on their
account. He goes, therefore, into this long account, to show them how it happened; that
it was by the appointment of God; that it was in the evolving of a great and glorious
mystery; that it was in a cause adapted to promote, in an eminent degree, the glory of
God; that it was according to an eternal purpose; and he, therefore Eph_3:13, says, that
he desires that they would not “faint” or be unduly distressed on account of his
sufferings for them, since his sufferings were designed to promote their “glory.” He was
comforted in the belief that he was making known the glorious and eternal plan of God,
and in the belief that it was for the welfare of mankind; and he, therefore, entreated
them also not to be troubled inordinately at his sufferings.
GILL, "How that by revelation he made known unto me the mystery,.... Or "is
made known unto me": so the Alexandrian copy, and some others, and the Vulgate Latin
version. The Gospel, which is sometimes called a mystery, the mystery of the Gospel, the
mystery of godliness, and the mystery of faith: the several doctrines of the Gospel are the
mysteries of the kingdom of heaven; such as a trinity of persons in the Godhead, the
union of the two natures in Christ, the saints' union to Christ, and communion with him,
the resurrection of the dead, and the change of living saints, and the whole doctrine of
salvation by Christ, of justification by his righteousness, pardon by his blood, and
atonement by his sacrifice; and this was made known to the apostle, not in a mere
notional and speculative way, but in a spiritual and saving manner; not by men, for he
was not taught by men, nor did he receive it from them, but had it by the revelation of
Jesus Christ, and by the spirit of wisdom and revelation in the knowledge of him:
as I wrote afore in few words: in the two first chapters of this epistle, which are a
compendium of the mystery of the Gospel, in its several parts; as predestination,
election, redemption, regeneration, and salvation by free grace.
JAMISON, "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, Eph_1:10), the words of which
he partly repeats.
RWP, "By revelation (kata apokalupsin). Not essentially different from di'
apokalupseōs (Gal_1:12). This was Paul’s qualification for preaching “the mystery” (to
mustērion. See note on Eph_1:9).
As I wrote afore (kathōs proegrapsa). First aorist active indicative of prographō as in
Rom_15:4, not picture forth as Gal_3:1. But when and where? Epistolary aorist for this
Epistle? That is possible. A previous and lost Epistle as in 1Co_5:9? That also is

abstractly possible. To the preceding discussion of the Gentiles? Possible and also
probable.
In few words (en oligōi). Not = pro oligou, shortly before, but as in Act_26:28 “in
brief space or time” = suntonōs (Act_24:4), “briefly.”
3that is, the mystery made known to me by
revelation, as I have already written briefly.
"by revelation he made known unto me" - the Lord communicated His thinking
directly to Paul. The first instance was during his desert experience shortly after his
conversion. The second was during his writing of the inspired epistles, during which the
Holy Spirit was involved in communicating the "mind of Christ" so that Paul could
communicate divine viewpoint accurately.
"the mystery"
Topic: DOCTRINE OF THE MYSTERY
The word "mystery” in the New Testament refers to the doctrine which is specific for the
Church Age. It is called “the mystery” because these things were never revealed in Old
Testament scriptures.
Paul states in Rom 16:25-26, Col 1:25-26 and in this passage that this mystery is now
revealed. Especially in this passage, he points out that there is no excuse for ignorance.
If the Ephesians appreciated the way that special knowledge of the plan of God had been
given to him, and the particular work of communication that God had entrusted to him
(see Eph. 3:7-12), they would agree that "by revelation" God had made known to Paul
"the mystery".
"As I wrote afore in few words."
Or, "I have already written a brief account of this."
He refers to what he had already written earlier in the letter, namely that the Gentiles and
the Jews were to be included in one Body and in the household of God.
Some expositors suggest that this phrase refers to another non-inspired epistle which Paul
wrote to the Ephesians, a document which has been lost. I am inclined to the conclusion
in the previous paragraph, however.
BARNES

As I wrote afore in few words - Margin, “a little before.” To what this refers
commentators are not agreed. Bloomfield, Doddridge, Rosenmuller, Erasmus, Grotius,
Locke, and others, suppose that he refers to what he had written in the two previous
chapters respecting the plan of God to call the Gentiles to his kingdom. Calvin supposes
that he refers to some former epistle which he had written to them, but which is now
lost. In this opinion there is nothing in itself improbable (compare introduction to
Isaiah, section 5 (1)), but it may be doubted whether Paul here refers to any such epistle.
The addition which he makes, “whereby, when ye read,” etc., seems rather to imply that
he refers to what he had just written.
CLARKE
The apostle wishes the Ephesians to understand that it was not an opinion of his own,
or a doctrine which he was taught by others, or which he had gathered from the ancient
prophets; but one that came to him by immediate revelation from God, as he had
informed them before in a few words, referring to what he had said Eph_1:9-12.
GILL, "How that by revelation he made known unto me the mystery,.... Or "is
made known unto me": so the Alexandrian copy, and some others, and the Vulgate Latin
version. The Gospel, which is sometimes called a mystery, the mystery of the Gospel, the
as I wrote afore in few words: in the two first chapters of this epistle, which are a
compendium of the mystery of the Gospel, in its several parts; as predestination,
election, redemption, regeneration, and salvation by free grace.
JAMISON, "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, Eph_1:10), the words of which
he partly repeats.
RWP, "By revelation (kata apokalupsin). Not essentially different from di'
apokalupseōs (Gal_1:12). This was Paul’s qualification for preaching “the mystery” (to
mustērion. See note on Eph_1:9).
As I wrote afore (kathōs proegrapsa). First aorist active indicative of prographō as in
Rom_15:4, not picture forth as Gal_3:1. But when and where? Epistolary aorist for this
Epistle? That is possible. A previous and lost Epistle as in 1Co_5:9? That also is
abstractly possible. To the preceding discussion of the Gentiles? Possible and also

probable.
In few words (en oligōi). Not = pro oligou, shortly before, but as in Act_26:28 “in
brief space or time” = suntonōs (Act_24:4), “briefly.”
CALVIN
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, (ejn ojli>gw|,) 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.
4In reading this, then, you will be able to
understand my insight into the mystery of Christ,

Christians must have the ability to understand. And understanding comes from "reading",
that is through edification, the building up of the Christian life "line upon line; precept
upon precept". This is the only way a believer can become occupied with Christ, be
spiritually self-sustaining, and can have the productivity associated with Christian
maturity.
The Holy Spirit indwells a Christian for the purpose of teaching, among other things.
"And I will send another Comforter, and He shall teach you all things", Christ said.
A newborn Christian, a "babe" in Christ, has minimum ability to understand principles of
Bible doctrine. If the novice Christian does not receive a lot of Bible truth from some
source, preferably face-to-face with a strong pastor-teacher, he will not grow in his
understanding. He will be spiritual malnourished; and he will exhibit all of the symptoms
of lack of feeding, though he have been a Christian for many years.
Nothing is more sad than to see a grownup with the mind of a child. Yet we understand
that many people are challenged this way through no fault of their own. How much more
distressing to see in an older Christian, one who has been saved many years, who does not
have the "mind of Christ", but the mind of a babe.
A Christian can have a life of purpose, inner peace, a relaxed mental attitude, great inner
happiness (joy), and can be very stable, but it only comes through the Word of God -
"understanding".
Hebrews 5:12-14
"For when for the time you ought to be teachers, you have need that one teach you again the
first principles of the oracles of God, and are become such as have need of milk, and not of
solid food.
"For everyone that uses milk is unskillful in the word of righteousness: for he is a babe.
"But solid food belongs to them that are of full age, even those who by reason of use have
their senses exercised to discern both good and evil."
Topic: EDIFICATION
A brief synopsis of 2 Timothy 2:1,2:
"You, therefore, my son, be strong in the grace that is in Christ Jesus.
"And the things that you have heard from me among many witnesses, the same commit to
faithful men, who shall be able to teach others also.
Paul speaks to Timothy as his spiritual "son". Timothy was in Paul's traveling seminary
for several years, and he was now a pastor himself, but a man who still needs instruction.
The phrase "be strong" is in the passive voice in Greek, indicating that Timothy is to
"receive strength". No Christian has inner strength to perform in the Christian life.
Spiritual strength come only from God. We are weak in all the areas of doctrine and
teaching, especially when it comes to Grace.
Note in 2:2 that Timothy is being given specific instructions as to how to disciple people

in the congregation.
He is not advised to set up action groups, to create social situations, to promote sharing
and fellowship.
He is told to TEACH. He is to teach the same doctrines that he has learned from Paul,
from his mother and grandmother, from others. Whatever other activities might occur in
his church, TEACHING has the top priority and cannot be interrupted.
Timothy is commanded to COMMIT Bible teaching to other men, to "deposit" the Word
in the entire congregation. Some of the people in his congregation will take the bit in the
teeth and move out into their own teaching ministries. Some of these faithful people will
have wonderfully productive lives of their own, based on the good teaching that Timothy
has provided.
And note that Timothy's teaching must be such that his students, in turn, will be able to
teach themselves. This implies a much more intensive level of teaching that simply giving
out the facts and hoping that people catch on. He must TRAIN people to be teachers.
CALVIN
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.
BARNES
In the mystery of Christ - This does not refer to anything “mysterious” in the
person of Christ; or the union of the divine and human nature in him; or to anything
difficult of apprehension in the work of the atonement. It means the hitherto concealed
doctrine that through the Messiah, the Gentiles were to be received to the same
privileges as the Jews, and that the plan of salvation was to be made equally free for all.
This great truth had been hitherto concealed, or but partially understood, and Paul says
that he was appointed to make it known to the world. His “knowledge” on the subject, he
says, could be understood by what he had said, and from that they could judge whether
he was qualified to state and defend the doctrines of the gospel. Paul evidently supposed
that the knowledge which he had on that subject was of eminent value; that it was
possessed by few; that it was important to understand it. Hence he dwells upon it. He
speaks of the glory of that truth. He traces it back to the counsels of God. He shows that
it entered into his eternal plans; and he evidently felt that the truth which he had
communicated in the former part of this Epistle, was among the most important that
could come before the mind.

CLARKE, "Whereby, when ye read - When ye refer back to them.
Ye may understand my knowledge - Ye may see what God has given me to know
concerning what has been hitherto a mystery - the calling of the Gentiles, and the
breaking down the middle wall between them and the Jews, so as to make both one
spiritual body, and on the same conditions.
JAMISON, "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 (2Ti_3:15, 2Ti_3:16). 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).
RWP, "Whereby (pros ho). “Looking to which,” “according to which.”
When ye read (anaginōskontes). This Epistle will be read in public.
My understanding in the mystery of Christ (tēn sunesin mou en tōi mustēriōi tou
Christou). My “comprehension” (sunesin, Col_1:9; Col_2:2). Every sermon reveals the
preacher’s grasp of “the mystery of Christ.” If he has no insight into Christ, he has no call
to preach.
GILL
The Gospel, which is sometimes called a mystery, the mystery of the Gospel, the
PASTOR JACKY
GOD MADE KNOWN UNTO ME THE MYSTERY;
•
Eph 3:1-11: For this cause I Paul, the prisoner of Jesus Christ for you Gentiles. O2) If you
have heard of the dispensation of the grace of God which was given to me to share with
you. 03) How that by REVELATION HE MADE KNOWN UNTO ME THE
MYSTERY; (as I wrote afore in few words). 04 Whereby, when you read, THAT YOU
MAY UNDERSTAND MY KNOWLEDGE IN THE MYSTERY OF CHRIST. 05)
Which in other ages was not made known unto the sons of men, but now it is revealed
unto his holy apostles and prophets by the Spirit;

TO MAKE ALL MEN SEE WHAT IS THE FELLOWSHIP OF THE MYSTERY,
06) THAT THE GENTILES SHOULD BE FELLOW HEIRS, and of the same body,
and partakers of his promise in Christ by the gospel: 07) 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. 08) 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; 09) AND TO MAKE
ALL MEN SEE WHAT IS THE FELLOWSHIP OF THE MYSTERY, which from the
beginning of the world hath been hid in God, who created all things by Jesus Christ: 10)
To the intent that now unto the principalities and powers in heavenly places might be
known by the church the manifold wisdom of God. 11) According to the eternal purpose
which he purposed in Christ Jesus our Lord:
MINISTERS ARE STEWARDS OF GOD’S MYSTERIES.
1 Cor 4:1-4: Let a man so account of us, as of the ministers of Christ, and stewards of
the mysteries of God. 02) Moreover it is required in stewards, that a man be found
faithful. 03) But with me it is a very small thing that I should be judged of you, or of
man's judgment: yea, I judge not mine own self. 04) For I know nothing by myself; yet
am I not hereby justified: but he that judges me is the Lord.
THE DOCTRINE OF CHRIST
1 Cor 13:01-10: Though I speak with the tongues of men and of angels, and have not
charity, I am become as sounding brass, or a tinkling cymbal. 02) And though I have the
gift of prophecy, and understand all mysteries, and all knowledge; and though I have all
faith, so that I could remove mountains, and have not charity, I am nothing. 03) And
though I bestow all my goods to feed the poor, and though I give my body to be burned,
and have not charity, it profits me nothing. 04) Charity suffers long, and is kind; charity
envy’s not; charity vaunt’s not itself, it is not puffed up, 05) Doth not behave itself
unseemly, seeks not her own, is not easily provoked, thinks no evil; 06) Rejoices not in
iniquity, but rejoices in the truth; 07) Bears all things, believeth all things, hopeth all
things, endure’s all things. 08) Charity never faileth: but whether there be prophecies,
they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it
shall vanish away. 09)For we know in part, and we prophesy in part. 10) But when that
which is perfect is come, then that which is in part shall be done away.
A mystery, in N.T. terminology, refers to a truth long hidden but eventually revealed to
man by God at the appointed time. Most of the 27 occurrences of the word in the N.T.
refer to some aspect of the plan of salvation: e.g., the kingdom of God (Matt. 13:11, note;
Mark 4:11; Luke 8:10), the hardening of Israel and the admission of the Gentiles (Rom.
11:25), the equality of Gentiles with Jews (3:3-6), the gospel (6:19; 1 Cor. 2:7; 4:1; Col.
4:3) and its reception (1:9; Rom. 16:25; Col. 1:26, 27), the sweep of God's redemption
(1:9; 3:9), the resurrection (1 Cor. 15:51), the central doctrines of the faith (1 Tim. 3:9,
16), and Christ Himself (Col. 2:2). The term is also used of marriage as a symbol of
Christ and the church (5:32), of prophetic secrets (1 Cor. 13:2; 14:2), of the "man of sin"

(2 Thess. 2:3), and of intended symbols (Rev. 1:20; 10:7; 17:5, 7).
5which was not made known to men in other
generations as it has now been revealed by the
Spirit to God's holy apostles and prophets.
What was not known? It was not the Gentiles would be included in God’s plan, for
this is clear in the Old Testament if you look at Gen. 12:3, Isa. 49:6 as quoted in Acts
13:47. In Rom. 15:9-12 Paul shows the foreshadowing of his own work. “What was
not foreseen was the fact that the promised Gospel would involve the creation of one
new man-Eph. 2:15, by the incorporation of Jewish and Gentile believers alike on
the common ground of divine grace, as fellow-members of the body of Christ.”
BARNES, “By the Spirit - This proves that those who exercised the office of
prophet in the Christian church were inspired. They were persons endowed in this
manner for the purpose of imparting to the newly formed churches the doctrines of the
Christian system. There is no evidence that this was designed to be a permanent order of
people in the church. They were necessary for settling the church on a permanent basis,
in the absence of a full written revelation, and when the apostles were away. When the
volume of revelation was finished, and the doctrines of the gospel were fully understood,
the functions of the office ceased.
CLARKE, “Which in other ages was not made known - That the calling of the
Gentiles was made known by the prophets in different ages of the Jewish Church is
exceedingly clear; but it certainly was not made known in that clear and precise manner
in which it was now revealed by the Spirit unto the ministers of the New Testament: nor
was it made known unto them at all, that the Gentiles should find salvation without
coming under the yoke of the Mosaic law, and that the Jews themselves should be freed
from that yoke of bondage; these were discoveries totally new, and now revealed for the
first time by the Spirit of God.
GILL, "Which in other ages was not made known unto, the sons of men,....
That is, which mystery of Christ, and of the Gospel, was not made known to men in

general, nor so clearly as under the Gospel dispensation. Some hints were given of it to
Adam, immediately after his fall; and the Gospel was before preached to Abraham,
Moses, and David, and others knew something of it; and it was still more fully dispensed
in the times of the prophet Isaiah, and other following prophets: but then the knowledge
of it was not so extensive, nor so clear as now; it lay hid in types and shadows, in obscure
prophecies and short hints. Moreover, this may have respect particularly to the calling of
the Gentiles, as appears from the following words; this was, in some measure, made
known, as that in Christ all the nations of the earth should be blessed; that when Shiloh
came, to him should the gathering of the people be; that the Messiah should be an
ensign of the people, and to him should the Gentiles seek; that he should be the covenant
of the people, and a leader and a commander of them; and that there should be great
flockings to him; but then this was not known to many, and the time, mode, and
circumstances of it were but little understood, and comparatively speaking, it was not
known: however, it was not so known,
as it is now revealed unto his holy apostles and prophets by the spirit. The
apostles and prophets were the superior officers in the Gospel dispensation; the former
design the twelve apostles of Christ, and the latter such who had the gift of interpreting
the prophecies of the Old Testament, and of foretelling things to come, having received
gifts from Christ to fit them for such offices, some apostles, some prophets; and to these
a revelation was made of the mystery of the Gospel in general, and of the calling of the
Gentiles in particular, by the Spirit, who searches the deep things of God, and reveals
them, and leads into all truth; and who, by falling upon the Gentiles, as upon Cornelius
and his family, and by the success which he gave to the Gospel in the Gentile world,
made their calling clear and manifest. The Complutensian edition reads, "by the Holy
Spirit"; and so the Arabic and Ethiopic versions.
JAMISON, "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, Isa_56:7; Isa_49:6). But they did
not know it with the same explicit distinctness “As” it has been now known (Act_10:19,
Act_10:20; 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 fullness 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).

6This mystery is that through the gospel the
Gentiles are heirs together with Israel, members
together of one body, and sharers together in the
promise in Christ Jesus.
HENRY, “Let us observe, that the conversion of the Gentile world to the faith of Christ
was an adorable mystery, and we ought to bless God for it. Who would have imagined
that those who had been so long in the dark, and at so great a distance, would be
enlightened with the marvellous light, and be made nigh? Let us learn hence not to
despair of the worst, of the worst of persons, and the worst of nations. Nothing is too
hard for divine grace to do: none so unworthy but God may please to confer great grace
upon them. And how much are we ourselves interested in this affair; not only as we live
in a time in which the mystery is revealed, but particularly as we are a part of the nations
which in times past were foreigners and strangers, and lived in gross idolatry; but are
now enlightened with the everlasting gospel, and partake of its promises!
BARNES, "That the Gentiles should be fellow-heirs - Fellow-heirs with the
ancient people of God - the Jews - and entitled to the same privileges; see the Rom_8:17,
note and Eph_2:13-18, note.
CLARKE, "That the Gentiles should be fellow heirs - This is the substance of
that mystery which had been hidden from all ages, and which was now made known to
the New Testament apostles and prophets, and more particularly to St. Paul.
His promise in Christ - That the promise made to Abraham extended to the
Gentiles, the apostle has largely proved in his Epistle to the Romans; and that it was to
be fulfilled to them by and through Christ, he proves there also; and particularly in his
Epistle to the Galatians, see Gal_3:14. And that these blessings were to be announced in
the preaching of the Gospel, and received on believing it, he every where declares, but
more especially in this epistle.
GILL, "That the Gentiles should be fellowheirs,.... With the Jews, of all the
blessings of grace, of lasting salvation, and of the eternal, incorruptible, and never fading
inheritance in heaven; that they should be heirs of God, and joint heirs with Christ

Jesus, and inherit all things: and heirs they are by being Christ's, and on account of their
special adoption through him, and their justification by his righteousness; and which
appears by their regeneration to a lively hope of the inheritance reserved for them in
heaven:
and of the same body: coalesce in one and the same church state, with the believing
Jews, under one and the same head, Christ Jesus, and participate of the same grace from
him, being all baptized into one body, and made to drink of the same Spirit, and enjoy
the same privileges and immunities.
And partakers of his promise in Christ by the Gospel; as of God, being their
covenant God, which is the great promise of the covenant; or of the Spirit, his gifts and
graces, called the promise of the Spirit; or of eternal life and happiness, as the gift of
grace through Christ. Now all these promises, and all others, are in Christ, yea and
amen, safe and secure; and it is through being in Christ that any come to partake of
them; and that by the means of the Gospel, as these Gentiles were to do, and did: the
Gospel is a declaration of what God has promised in covenant to his people; this was
carried among the Gentiles, and was made effectual to their participation of the things
contained in it.
JAMISON, "Translate, “That the Gentiles are,” etc. “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, Eph_2:20, Eph_2:22).
RWP, "To wit. Not in the Greek. But the infinitive (einai) clause is epexegetical and
gives the content of the revelation, a common idiom in the N.T. Ta ethnē is in the
accusative of general reference. Paul is fond of compounds with sun and here uses three
of them.
Fellow-heirs (sunklēronoma). Late and rare (Philo, inscriptions and papyri). See
also Rom_8:17.
Fellow-members of the body (sunsōma). First found here and only here save in
later ecclesiastical writers. Preuschen argues that it is equivalent to sundoulos in Col_1:7
(sōma in sense of doulos).
Fellow-partakers (sunmetocha). Another late and rare word (Josephus). Only here
in N.T. In one papyrus in sense of joint possessor of a house.
CALVIN, “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. (<231918>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. (<197208>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,
(<431016>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,” (<411615>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,” (<440108>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 vail over their face, that they could not steadfastly look to the end of that which is
abolished.” (<470313>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
vail, 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. (<490306>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?
7I became a servant of this gospel by the gift of
God's grace given me through the working of his
power.
Jesus personally called Paul at the gates of Damascus and afterwards trained him in his 3 years
in the Arabian desert to become the apostle to the gentiles. It is the power of Jesus manifested in
Paul through the action of the Holy Spirit which enabled him to do his work and to take all the
hardship of it. BERT ORNEE

Paul became something that he was not before, namely, a "minister".
"a minister" - (diakonos), "minister; server; deacon"
The word (diakonos) is transliterated in the English into "deacon". However, the apostle
Paul did not become a church deacon. He became one who "ministers", and the type and
extent of his ministry is explained in the succeeding verses, in words such as "to make all
men see". Paul lived and worked in the "service" of Christ.
The word "minister" is used several ways in Scripture.
! Those in authority in a national entity are ministers, such as judges. Romans 13:4.
! Every believer is a minister: 2 Cor. 3:6; 4:1; 6:4
! The pastor of a local church is a minister: Eph. 6:21; Col. 1:23; 4:7
The context of the word determines which of the above is intended.
How a Person Becomes a Pastor
A pastor receives a spiritual gift of pastor-teacher by which he is divinely enabled
to perform the pastoral function (Eph. 4:11,12). No human merit is involved; Christians
receive their spiritual gifts at salvation, in most cases long before they have even heard of
spiritual gifts, let along determined which they have.
This eliminates many other reasons people give for going into the ministry, such as: "I'm
a preacher because my mother prayed"; "...because I was a missionary"; "...because I felt
led..." Spiritual gifts of all kinds are strictly Grace provisions. No one earns or deserves
the calling.
A pastor must himself be spiritually self-sustaining. This means that several years
of Bible study are necessary, leading to the knowledge of the plan of God, the exercise of
that plan, and personal spiritual productivity. At that point there will be a recognition of a
gift, followed by a spiritual decision.
This period of preparation is common to all Christians. All Christians are in full time
Christian service and are expected to use their spiritual gifts intelligently.
Once a man has decided to become a pastor, he must enter into a period of
intense specialized preparation. This may take anywhere from four to ten years. He will
study biblical languages, theology, exegesis and hermeneutics, history, biblical
psychology, and many other subjects.
The individual then enters into his life's work of service to others, which is terminated
only at death or at the 2nd Coming of Christ.
General passages which deal with the ministry are:
Col. 1:23-29; 1 Tim. 1:12-14; 2:24-26; 3:1-9; 2 Tim 2 (all); Titus 1:6-9; 1 Pet. 5:1-4
In general, it is the responsibility of a minister to teach Bible truth so that Christians can
become edified, stable, and self-sustaining, and spiritually productive.
In all of the above passages of the New Testament, and in many others, the teaching
ministry is seen to be by far the most important activity in a local church, and the most
important responsibility of those who teach. That is, whatever other activities the minister
is involved in, his teaching must have utmost priority in his time and effort.
How much teaching is enough teaching in a local church? Well, there is almost no limit
to what hungry sheep can consume! I am acquainted with pastors who spend 60 hours or

more per week preparing and teaching, holding four to six, or more, classes per week for
their congregations. In churches like this, the pastors are not a public relations men,
politicians, back slappers, or promoters. They are "feeders" of the flock. They are
"ministers" in the true sense of the word in this verse.
A pastor is a shepherd. A good shepherd puts the needs of the sheep first, and has an
abiding sense of obligation toward them. One who does not know how to care for sheep,
or who neglects sheep, is not a good shepherd.
A good shepherd leads sheep to good pasture and water. A person who does not provide
food and water for sheep is not a good shepherd.
A good shepherd protects the sheep and sets up defenses against those who would harm
the sheep. An individual who deliberately harms or frightens sheep is not a good
shepherd.
I urge you to study carefully the following topic.
Topic: SHEPHERDS OF THE FLOCK OF GOD
"according to the gift of grace"
There is no merit involved in Paul's becoming a minister. He has done nothing to earn or
deserve any special treatment from the Lord. In fact, he knows that he is "chief of
sinners".
If a minister is successful, it is because of who and what God is, not who and what he is.
"given unto me by the effectual working of His power."
The operating power for the ministry comes from the very omnipotence of God Himself!
This verse takes the ministry out of the scope of the pastor's personality. He may be
scintillating and charismatic; or he may be an awful dullard. He may or may not be
smooth, suave, a social butterfly, smiling, likeable. He is a shepherd-teacher in the hand
of God.
BARNES
By the effectual working of his power - Not by any native inclination which I had
to the gospel, and not by any power which I have put forth. It is by “the energy of his
power;” compare notes, Gal_2:8. Locke understands this of the energy or power which
God put forth in converting the Gentiles under his ministry. But it seems to me that it
refers rather to the power which God put forth in the conversion of Paul himself, and
putting him into the ministry. This is clear from the following verse. The meaning is,
that such was his opposition to the gospel by nature, that nothing but the “energy of
God” could overcome it, and that his conversion was to be traced to that alone.
CLARKE, "Less than the least of all saints - Ελαχιστοτερሩ παντων ᅋγιων. As the
design of the apostle was to magnify the grace of Christ in the salvation of the world, he
uses every precaution to prevent the eyes of the people from being turned to any thing
but Christ crucified; and although he was obliged to speak of himself as the particular
instrument which God had chosen to bring the Gentile world to the knowledge of the
truth, yet he does it in such a manner as to show that the excellency of the power was of
God, and not of him; and that, highly as he and his follow apostles were honored; they
had the heavenly treasure in earthen vessels. To lay himself as low as possible,

consistently with his being in the number of Divinely commissioned men, he calls
himself less than the least; and is obliged to make a new word, by strangely forming a
comparative degree, not from the positive, which would have been a regular
grammatical procedure, but from the superlative. The adjective ελαχυς signifies little,
ελασσων or ελαττων, less, and ελαχιστος, least. On this latter, which is the superlative of
ελαχυς, little, St. Paul forms his comparative, ελαχιστοτερος, less than the least, a word of
which it would be vain to attempt a better translation than that given in our own version.
It most strongly marks the unparalleled humility of the apostle; and the amazing
condescension of God, in favoring him, who had been before a persecutor and
blasphemer, with the knowledge of this glorious scheme of human redemption, and the
power to preach it so successfully among the Gentiles.
The unsearchable riches of Christ - The word ανεξιχνιαστος, from α, privative,
and εξιχνιαζω, to trace out, from ιχνος, a step, is exceedingly well chosen here: it refers to
the footsteps of God, the plans he had formed, the dispensations which he had
published, and the innumerable providences which he had combined, to prepare,
mature, and bring to full effect and view his gracious designs in the salvation of a ruined
world, by the incarnation, passion, death, and resurrection of his Son. There were in
these schemes and providences such riches - such an abundance, such a variety, as could
not be comprehended even by the naturally vast, and, through the Divine inspiration,
unparalleledly capacious mind of the apostle.
Yet he was to proclaim among the Gentiles these astonishing wonders and mysteries
of grace; and as he proceeds in this great and glorious work, the Holy Spirit that dwelt in
him opens to his mind more and more of those riches - leads him into those footsteps of
the Almighty which could not be investigated by man nor angel, so that his preaching
and epistles, taken all in their chronological order, will prove that his views brighten,
and his discoveries become more numerous and more distinct in proportion as he
advances. And had he lived, preached, and written to the present day, he had not
exhausted the subject, nor fully declared to the Gentiles the unsearchable riches of
Christ - the endless depths of wisdom and knowledge treasured up in him, and the
infinity of saving acts and saving power displayed by him.
GILL, "Whereof I was made a minister,.... That is, of the Gospel, not by men, but by
God: and he is a true minister of the Gospel who is called of God to the work of the
ministry, and is qualified by him with grace and gifts for it; and who faithfully discharges
it according to the ability God has given; and such an one was the apostle:
according to the gift of the grace of God given unto me; not according to his
natural capacity, his liberal education, or acquired learning; but according to a gift, a
ministerial gift bestowed upon him, for such service: for this gift of grace does not design
the grace of God wrought in his soul; nor the doctrines of grace, the subject of the Gospel
ministry; nor the efficacious grace of God, which makes that successful and useful to the
souls of men; but a gift of interpreting the Scriptures, and of explaining the truths of the
Gospel to the edification of men; and which is a distinct thing from natural abilities,
human learning, or internal grace; for there may be all these, and yet a man not fit to be
a minister of the Gospel; what qualifies men for that is the above gift, which God, of his
sovereign good will and pleasure, gives to some of the sons of men:

by the effectual working of his power; the power of God is seen in working grace in
the hearts of men, thereby making them believers in Christ; and it is also displayed in
the gifts of the Spirit bestowed on men, which is called a being endued with a power
from on high; thereby making men, and not angels, and these oftentimes the meanest
and weakest, ministers of Christ; and likewise in assisting them in their work, and in
carrying them through it, and in making them successful in it, to the conversion of
sinners, and the edification of saints.
JAMISON, "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.”
8Although I am less than the least of all God's
people, this grace was given me: to preach to the
Gentiles the unsearchable riches of Christ,
How can one be less than the least? It is an exaggeration to make a point. But he
still claims to be saint. God honors those who humble themselves.
Paul, as an original persecutor of the believers feels himself to be the least and last. He is
humbling himself as we all should do. Yet he had the greatest task given to him - to bring the
gospel to all the gentiles. His field of endeavor was the greatest of all. BERT ORNEE
BARNES
The word used here - ε ?αχιστό?ερος elachistoteros - does not occur elsewhere in the
New Testament. It is a comparative made from the superlative. Similar expressions are
found, however, in later Greek writers; see Bloomfield and Rosenmuller for examples.
The word means here, “who am incomparably the least of all the saints; or who am not

worthy to be reckoned among the saints.” It is expressive of the deep sense which he had
of the sinfulness of his past life; of his guilt in persecuting the church and the Saviour;
and perhaps of his sense of his low attainments in piety; see the notes at 1Co_15:9. Paul
never could forget the guilt of his former life; never forget the time when he was engaged
in persecuting the church of God.
The unsearchable riches of Christ - On the word “riches,” as used by Paul, see
the notes at Eph_1:7. The word rendered “unsearchable,” α ?εξιχνί?στον
anexichniaston, occurs but once elsewhere in the New Testament Rom_11:33, where it is
rendered “past finding out;” see the notes at that verse. It means that which cannot be
“traced out,” or explored; which is inscrutable, or incomprehensible. The meaning here
is, that there was a “sufficiency” in Christ which could not be traced out or explored. It
was wholly incomprehensible. The fullness of the riches in him could not be appreciated.
There is no more emphatic expression in the New Testament than this. It shows that the
heart of the apostle was full of admiration of the sufficiency and glory that was in the
Saviour; that he wanted words to express it; and that he considered it the highest honor
to be permitted to tell the world that there were such riches in the Redeemer.
CLARKE, “The unsearchable riches of Christ - The word ανεξιχνιαστος, from α,
privative, and εξιχνιαζω, to trace out, from ιχνος, a step, is exceedingly well chosen here:
it refers to the footsteps of God, the plans he had formed, the dispensations which he
had published, and the innumerable providences which he had combined, to prepare,
mature, and bring to full effect and view his gracious designs in the salvation of a ruined
world, by the incarnation, passion, death, and resurrection of his Son. There were in
these schemes and providences such riches - such an abundance, such a variety, as could
not be comprehended even by the naturally vast, and, through the Divine inspiration,
unparalleledly capacious mind of the apostle.
Yet he was to proclaim among the Gentiles these astonishing wonders and mysteries
of grace; and as he proceeds in this great and glorious work, the Holy Spirit that dwelt in
him opens to his mind more and more of those riches - leads him into those footsteps of
the Almighty which could not be investigated by man nor angel, so that his preaching
and epistles, taken all in their chronological order, will prove that his views brighten,
and his discoveries become more numerous and more distinct in proportion as he
advances. And had he lived, preached, and written to the present day, he had not
exhausted the subject, nor fully declared to the Gentiles the unsearchable riches of
Christ - the endless depths of wisdom and knowledge treasured up in him, and the
infinity of saving acts and saving power displayed by him.
GILL, "Unto me who am less than the least of all saints,.... This is an instance of
the great humility of the apostle, and indeed the greatest saints are generally speaking,
the most humble souls, as Abraham, Jacob, Moses, David, and others; these have the
meanest thoughts of themselves, and the best of others; they rejoice in the grace of God
manifested to others; they are willing to receive instruction, nay admonition, from the
meanest believer; they have the least opinion of their own works, and are the greatest
admirers of the grace of God; and do most contentedly submit to the sovereign will of
God: the reasons of their great humility are, because they have the largest discoveries of
the love and grace of God and Christ, which are of a soul humbling nature; they are the
most sensible of their own sinfulness, vileness, and unworthiness, which keeps them low

in their own sight; they are commonly the most afflicted with Satan's temptations, which
are suffered to attend them, lest they should be exalted above measure; they are the most
fruitful souls, and boughs laden with fruit hang lowest; and they are the most
conformable to Christ, who is meek and lowly. The phrase seems to be Jewish: there was
one R. Jose "the little", who was so called, it is said, because he was ‫חסידים‬ ‫,קטן‬ "the least
of saints" (l): but the apostle uses a still more diminutive word, and calls himself less
than the least of them; and adds,
is this grace given; that is, the gift of grace, as before, the ministerial gift:
that I should preach among the Gentiles the unsearchable riches of Christ;
the riches of Christ, as God, lie in the perfections of his nature, in the works of his hands,
in his empire and dominion over all, and in the revenues of glory, which result from
thence; and these riches are underived and incommunicable, and are ineffable, yea
inconceivable: his riches, as Mediator, lie in the persons of the elect, in the grace that is
laid up in him for them, called the riches of grace, and in the inheritance he is possessed
of for them, called the riches of glory; and these rich things are communicable, as well as
solid, satisfying, and lasting; and they are unsearchable to the natural man, and cannot
be fully investigated by believers themselves; they will be telling over to all eternity: and
they will appear unsearchable, when it is considered what they have procured, and what
blessings have been dispensed according to them; what a large family Christ has
maintained by them, and how richly and fully he has provided for them, and to what
honour and grandeur he raises them all. Now it was great grace to intrust the apostle
with such a ministry, to put such treasure into an earthen vessel; it was great grace that
qualified him for it; and it was great grace in particular to the Gentiles, that he should be
appointed to publish these among them; and so the apostle esteemed it, and himself
unworthy of such honour.
JAMISON, "am — Not merely was I in times past, but I still am the least worthy of so
high an office (compare 1Ti_1:15, end).
least of all saints — not merely “of all apostles” (1Co_15:9, 1Co_15:10).
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, Eph_3:19).
RWP, "Unto me who am less than the least of all saints (emoi tōi elachistoterōi
pantōn hagiōn). Dative case emoi with elothē. The peculiar form elachistoterōi (in
apposition with emoi) is a comparative (teros) formed on the superlative elachistos. This
sort of thing was already done in the older Greek like eschatoteros in Xenophon. It
became more common in the Koiné. So the double comparative meizoteran in 3Jo_1:4.
The case of hagiōn is ablative. This was not mock humility (Rom_15:19), for on occasion
Paul stood up for his rights as an apostle (2Co_11:5).
The unsearchable riches of Christ (to anexichniaston ploutos tou Christou).

Anexichniastos (a privative and verbal of exichniazō, to track out, ex and ichnos, track)
appears first in Job_5:9; Job_9:10. Paul apparently got it from Job. Nowhere else in
N.T. except Rom_11:33. In later Christian writers. Paul undertook to track out the
untrackable in Christ.
There is more in Christ than anyone can discover. You can never touch bottom in
the river of grace. Christ and all His riches are the Gentiles. If we thought of the
Gospel like Paul it would be like the joy of going out with a carload of silver dollars
and sharing them with people. What excitement and satisfaction. Here is Paul all
excited, for he has a treasure of infinite worth to share with those in darkness. You
never come to the end of His amazing grace.
Happy if with my latest breath
I may but speak His name;
Preach Him to all, and gasp in death,
Behold, behold the Lamb.
CALVIN, “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.”
(<461509>1 Corinthians 15:9.)
“Christ Jesus came into the world to save sinners, of whom I am chief”
(<540115>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.”
(<540207>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, (<480115>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.
HENRY
There is a mighty treasury of mercy, grace, and love, laid up in Christ Jesus, and that
both for Jews and Gentiles. Or, the riches of the gospel are here spoken of as the riches
of Christ: the riches which Christ purchased for, and bestows upon, all believers. And
they are unsearchable riches, which we cannot find the bottom of, which human
sagacity could never have discovered, and men could no otherwise attain to the
knowledge of them but by revelation. Now it was the apostle's business and
employment to preach these unsearchable riches of Christ among the Gentiles: and it
was a favour he greatly valued, and looked upon it as an unspeakable honour to him:
“Unto me is this grace given; this special favour God has granted to such an unworthy
creature as I am.” And it is an unspeakable favour to the Gentile world that to them the
unsearchable riches of Christ are preached. Though many remain poor, and are not
enriched with these riches, yet it is a favour to have them preached among us, to have
an offer of them made to us; and, if we are not enriched with them, it is our own fault.
DAVID ROTH, "By way of introduction let me once again state the theme of the
book of Ephesians. The theme of Ephesians is the "un-searchable" or
"unfathanable riches of Christ." We see this in (Eph 3:8 KJV) Unto me, who am
less than the least of all saints, is this grace given, that I should preach among the
Gentiles the un-searchable riches of Christ." "And as we learned last time, because
we are "in Christ" we partake or share in His riches. Every child of God is
inexaustably rich in Christ."
"As I study Ephesians I see two main objectives that Paul is seeking to communicate
to the church. First, he is seeking to demonstrate what all believers possess in Christ,
then once those truths are established he moves us on to appropriation. This is very
important, because to have title or ownership of a particular possession, and not to
be able to exercise use of that possession is meaningless and useless.
For example, if someone placed a million dollars into a bank in my name that would
give me the right of ownership, but if that gracious individual did not inform me of

the banks name, location, and the account number what good would the million
dollars do me? I'd be a millionaire yes, but because I didn't know where the money
was or how to access it, I would be living as a poor man.
Yet, that is exactly how most Christians live the Christian life. They know that
they are rich in Christ, but how to access those riches and resources is quite
foreign to them. The Holy Spirit though our study of Ephesians wants us to both
know how rich we are in Christ, and how to walk in those riches."
9and to make plain to everyone the
administration of this mystery, which for ages
past was kept hidden in God, who created all
things.
There are some difficulties with the text in this verse. The word "fellowship" in some
Greek manuscripts comes from the word (koinonia), "fellowship". However, the weight
of textual evidence seems to show that (oikonomia), "dispensation", is used here. And
because the context of this verse is certainly referring to historical ideas, we have here
the meaning of God's "plan" or "purpose". Therefore, Paul is expressing the fact that his
work is to show God's purpose in Christ, including particularly an explanation of the
"mystery", the doctrines which have been "hidden" until this time.
The Word of God counterbalances all interpretations of history. The Bioble not only
contains historical facts, but it also gives, by means of doctrine, the correct
interpretation of history. That is, the divine plan moves through history unhindered, in
spite of human activity, even in spite of Satan's efforts to upset the plan of God.
A person who does not understand the Bible categorically is a dupe for any political,
philosophical, or historical stupidity that comes along. The novice Christian is a child,
"carried about with every wind of doctrine, by the sleight of men, and cunning
craftiness, by which they lie in wait to deceive" (Eph. 4:14).
The responsibility of the pastor (teacher) is to teach all points of doctrine and to use
the Bible to interpret history, to show how mankind operations, and to provide insight
into the realm of Satanic influence.
BARNES

Dr. Whately (Errors of Romanism, chapter ii. section 1) renders it, the common
participation of the mystery;” that is, of truths formerly unknown, and which could not
be known by man’s unaided powers, but which were now laid open by the gracious
dispensation of Divine Providence; no longer concealed, or confined to a few, but to be
partaken of by all.
The allusion, according to him, is to the mysteries of the ancient pagan religions;
and he supposes that the apostle designs to contrast those “mysteries” with
Christianity. In those “mysteries” there was a distinction between the initiated and
uninitiated. There was a revelation to some of the worshippers, of certain holy secrets
from which others were excluded. There were in some of the mysteries, as the
Elensinian, “great and lesser” doctrines in which different persons were initiated. In
strong contrast with these, the “great mystery” in Christianity was made known to all.
It was concealed from none and there was no distinction made among those who were
initiated. No truths which God had revealed were held back from any part, but there
was a common participation by all. Christianity has no hidden truths for a part only of
its friends; it has no “reserved” doctrines; it has no truths to be entrusted only to a
sacred priesthood. Its doctrines are to be published to the wide world, and every
follower of Christ is to be a partaker of all the benefits of the truths which Christ has
revealed. It is difficult to determine which is the true reading, and it is not very
important. The general sense is, that Paul felt himself called into the ministry in order
that all people might understand now that salvation was free for all - a truth that had
been concealed for ages. Bearing this great truth, he felt that he had a message of
incalculable value to mankind, and he was desirous to go and proclaim it to the wide
world. On the word “mystery,” see the notes on Eph_1:9.
Hath been hid in God - With God. It has been concealed in his bosom. The plan
was formed, but it had not before been made known.
Who created all things - This is plain enough; but it is not quite so plain why the
declaration is introduced in this place. Locke and Rosenmuller suppose that it refers to
the new creation, and that the sense is, that God frames and manages this new creation
wholly by Jesus Christ. But the expression contains a truth of larger import, and
naturally conveys the idea that all things were made by God, and that this was only a
part of his great and universal agency. The meaning is, that God formed all things, and
that this purpose of extending salvation to the world was a part of his great plan, and
was under his control.
By Jesus Christ - As this stands in our common Greek text, as well as in our
English version, there is a striking resemblance between the passage and that in Col_
1:15-16. But the phrase is missing in the Vulgate, the Syriac, the Coptic, and in several
of the ancient mss. Mill remarks that it was probably inserted here by some transcriber
from the parallel passage in Col_1:16; and it is rejected as an interpolation by
Griesbach. It is not “very” material whether it be retained in this place or not, as the
same sentiment is elsewhere abundantly taught; see Joh_1:3; Col_1:16; Heb_1:2. If it
is to be retained, the sentiment is that the Son of God - the second person of the Trinity
- was the great and immediate agent in the creation of the universe.
CLARKE, "And to make all men see - Και φωτισαι παντας· And to illuminate all; to
give information both to Jews and Gentiles; to afford them a sufficiency of light, so that
they might be able distinctly to discern the great objects exhibited in this Gospel.

What is the fellowship of the mystery - The word κοινωνια, which we properly
translate fellowship, was used among the Greeks to signify their religious communities;
here it may intimate the association of Jews and Gentiles in one Church or body, and
their agreement in that glorious mystery which was now so fully opened relative to the
salvation of both. But instead of κοινωνια, fellowship, οικονοµια, dispensation or
economy, is the reading of ABCDEFG, and more than fifty others; both the Syriac,
Coptic, Ethiopic, Armenian, Slavonian, Vulgate and Itala, with the chief of the Greek
fathers. Some of the best printed editions of the Greek text have the same reading, and
that in our common text has very little authority to support it. Dispensation or economy
is far more congenial to the scope of the apostle’s declaration in this place; he wished to
show them the economy of that mystery of bringing Jews and Gentiles to salvation by
faith in Christ Jesus, which God from the beginning of the world had kept hidden in his
own infinite mind, and did not think proper to reveal even when he projected the
creation of the world, which had respect to the economy of human redemption. And
although the world was made by Jesus Christ, the great Redeemer, yet at that period this
revelation of the power of God, the design of saving men, whose fall infinite wisdom had
foreseen, was not then revealed. This reading Griesbach has received into the text.
Who created all things by Jesus Christ - Some very judicious critics are of
opinion that this does not refer to the material creation; and that we should understand
the whole as referring to the formation of all God’s dispensations of grace, mercy, and
truth, which have been planned, managed, and executed by Christ, from the foundation
of the world to the present time. But the words δια Ιησου Χριστου, by Jesus Christ, are
wanting in ABCD*FG, and several others; also in the Syriac, Arabic of Erpen, Coptic,
Ethiopic, Vulgate, and Itala; as also in several of the fathers. Griesbach has thrown the
words out of the text; and Professor White says, “certissime delenda,” they are
indisputably spurious. The text, therefore, should be read: which from the beginning of
the world had been hidden in God who created all things. No inferiority of Christ can be
argued from a clause of whose spuriousness there is the strongest evidence.
GILL, "And to make all men see what is the fellowship of the mystery,.... Or
"the dispensation of the mystery" as the Complutensian, and several copies, and the
Vulgate Latin and Syriac versions, read. The mystery is the Gospel; the fellowship of it is
the communication of grace by it, a participation of the truths and doctrines of it,
communion with Father, Son, and Spirit, which the Gospel calls and leads unto, and that
equal concern and interest which both Jews and Gentiles have in the privileges of it.
Now men are naturally in the dark about these things, and the ministry of the word is
the means of enlightening them, and is indeed the grand design of it; and the ministers
of the Gospel do instrumentally enlighten persons, though it is God only that does it
efficiently; and for this, gifts of grace were bestowed upon the apostle, even for the
enlightening of all men, not every individual person in the world, but some of all sorts,
particularly Gentiles, as well as Jews. The word παντας, rendered "all men", is left out in
the Alexandrian copy.
Which from the beginning of the world hath been hid in God; in the heart of
God, in his counsel and covenant; which shows the original and source of the Gospel,
and expresses the richness and valuableness of it, as well as its safety and secrecy: here it
was hid in some measure from the elect angels, and from Old Testament saints, and

altogether from natural men, and especially from the Gentiles, whose times of ignorance
God winked at, or overlooked: and this was kept so from ages past, from the beginning
of time, till now, and was laid up in the breast of God from all eternity; for it was
ordained before the world for the glory, of his people. What the apostle says of the
Gospel, the Jews say of the law, that it was hid and treasured up two thousand years
before the world was created (m); yea, they say (n), that many ages before the creation of
the world it was written and left, ‫הקבה‬ ‫של‬ ‫,בחיקו‬ "in the bosom of God": and he is here
described, as he
who created all things by Jesus Christ; not as an instrument, but as a co-efficient
cause: and this is to be understood, not of the new creation, but of the old, and of all
things in it; for without Christ, was not anything made that is made. The phrase, "by
Jesus Christ", is left out in the Alexandrian and Claromontane copies, and in the Vulgate
Latin, Syriac, and Ethiopic versions.
HENRY 9-11, "2. With respect to all men, Eph_3:9. His business and employment
were to make all men see (to publish and make known to the whole world) what is the
fellowship of the mystery (that the Gentiles who have hitherto been strangers to the
church, shall be admitted into communion with it) which from the beginning of the
world hath been hid in God (kept secret in his purpose), who created all things by Jesus
Christ: as Joh_1:3, All things were made by him, and without him was not any thing
made that was made; and therefore no wonder that he saves the Gentiles as well as the
Jews; for he is the common Creator of them both: and we may conclude that he is able to
perform the work of their redemption, seeing he was able to accomplish the great work
of creation. It is true that both the first creation, when God made all things out of
nothing, and the new creation, whereby sinners are made new creatures by converting
grace, are of God by Jesus Christ. The apostle adds, To the intent that now unto the
principalities and powers in heavenly places might be known, by the church, the
manifold wisdom of God, Eph_3:10. This was one things, among others, which God had
in his eye in revealing this mystery, that the good angels, who have a pre-eminence in
governing the kingdoms and principalities of the world, and who are endued with great
power to execute the will of God on this earth (though their ordinary residence is in
heaven) may be informed, from what passes in the church and is done in and by it, of the
manifold wisdom of God; that is, of the great variety with which God wisely dispenses
things, or of his wisdom manifested in the many ways and methods he takes in ordering
his church in the several ages of it, and especially in receiving the Gentiles into it. The
holy angels, who look into the mystery of our redemption by Christ, could not but take
notice of this branch of that mystery, that among the Gentiles is preached the
unsearchable riches of Christ. And this is according to the eternal purpose which he
purposed in Christ Jesus our Lord, Eph_3:11. Some translate the words kata prothesin
tōn aiōnōn thus According to the fore-disposing of the ages which he made, etc. So Dr.
Whitby, etc. “In the first of the ages,” says this author, “his wisdom seeing fit to give the
promise of a Saviour to a fallen Adam: in the second age to typify and represent him to
the Jews in sacred persons, rites, and sacrifices: and in the age of the Messiah, or the last
age, to reveal him to the Jews, and preach him to the Gentiles.” Others understand it,
according to our translation, of the eternal purpose which God purposed to execute in
and through Jesus Christ, the whole of what he has done in the great affair of man's
redemption being in pursuance of his eternal decree about that matter.

JAMISON, "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, Col_1:26; 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; 1Co_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.”
This is the illumination of men who are in darkness. Brooks writes, “Many
professors know much of God nationally, but know nothing of God
experimentally; they know God in the history, but know nothing of God in the
mystery.” In Acts 26:18 we see Satan no longer the superior power. The Gospel
can penetrate, for Jesus bound him at the cross in Matt. 12:26-29. He still goes
about as a roaring lion, but the Gospel can shut his jaws as in the case with Daniel
in the lion’s den. In Luke 10:17-24 we see the emphasis on seeing, for the power of
the Holy Spirit opens the eyes of the blind that they might see and not stay in the
darkness of deception.
The Gospel did not go to the Gentiles just because the Jews rejected it, for this was
God’s plan from the beginning. Saving the Gentiles was not the second best
choice.
All people, not just the Jews had to hear the secret that they too were part of God's plan.
They too could share in the promises of blessings and eternal life. Not because they
deserved it but because of what Jesus did for all mankind. ORNEE
• CALVIN

Ephesians 3 commentary

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Ephesians 3 commentary