Jesus was the mystery of the gospel

JESUS WAS THE MYSTERY OF THE GOSPEL
EDITED BY GLENN PEASE
Ephesians 3:6 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.
BIBLEHUB RESOURCES
DispensationalPrivileges OfThe Gentiles
Ephesians 3:2-5
T. Croskery
The apostle recurs to a subject already treatedin few words" in the first
chapter - words which he requests them to read, that they may fully
understand his meaning - respecting the new position of the Gentiles in the
kingdom of God. Their position was determined by a dispensation, that is, by
an arrangement organizedin all its parts in relation to space and time; for
God works by order in grace as well as in nature. Consider -
I. THE ORIGIN OF THIS DISPENSATION. "The graceofGod given to me
to you-ward." It was an act of Divine favor to selectthe apostle as the person
through whom "the mystery" of the dispensationwas to be, not only revealed,
but applied in its redeeming effects to the Ephesianheathens. It was not the
honor or the authority involved in it that made it precious in his eyes;it was
the privilege of making knownthe unsearchable riches of Christ. Thus, as a
goodstewardof the mysteries of God, it was the delight of his life to dispense
them in all their gracious manifoldness to the family of God.

II. THE MYSTERYTHAT SHROUDED THE DISPENSATION'FOR
AGES.
1. It is called"the mystery of Christ," not because he is its Author, but
because he is the Center or Subject of it; for it included far more than the
truth that the Gentiles were fellow-citizens of the saints. Christ is the Mystery
of godliness, as he is God manifest in the flesh, but he is emphatically so as
"Christ the Hope of glory" for the Gentiles (Colossians 1:27).
2. It was hidden for ages from the sons of men, both Jew and Gentile. A
mystery is either something which has been concealed, perhaps for ages, and
which probably would never have been discoveredunless the voice of
revelation had proclaimed it; or something which, even when revealed,
transcends the power of the human faculties to comprehend it. Now, the
Incarnation is a mystery in this double sense;but the call of the Gentiles, as
part of "the mystery of Christ," is a mystery only in the first-named sense. It
was knownto the Jews for ages that the Gentiles would share in the blessings
of the Messiah's kingdom- and the Apostle Paul quotes Old Testament
predictions to prove the fact (Romans 9:25-33);but it was not known that the
Gentiles would be included within the circle of religious privilege by the
complete sacrifice ofthe Hebrew theocracyand the reconstitutionof religion
on a perfectly new basis, designedequally for all mankind, under which the
old distinctions of Jew and. Gentile would be done away. There was to be no
further room for Jewishparticularism. The dispensationwhich was to carry
the world to its last destinies was to be as universal as that embodied in the
first promise made to our first parents.
3. The revelation of the mystery. So far as it involved a mission to the Gentiles,
it was revealedfirst to the Apostle Paul at his conversion;for when Christ
appearedto him on his journey to Damascus, he said, "I have appearedunto
thee for this purpose, to make thee a minister and a witness... delivering thee
from the people, and. from the Gentiles, unto whom now I send thee, to open
their eyes, and to turn them from darkness to light, and from the power of
Satanunto God" (Acts 26:16-18). But the fuller exhibition of Gentile privilege
is made in this glorious Epistle as well as elsewhere. It was a revelation made
by the Lord himself (Galatians 1:12). But it was made especiallyto "apostles

and prophets," both of them belonging to the new dispensationthe only class
of inspired men connectedwith it who receivedspecialinformation from the
Holy Spirit, who searchesthe deep things of God, respecting the new
development of the kingdom. The revelationwas, indeed, one of facts as well
as of truths. The calling of the Gentiles was made manifest in the Spirit's
falling upon Cornelius, and in the widespreadsuccessofthe gospelamong the
Gentiles, so that the logic of facts beautifully reinforced the more formal
revelations of "apostles andprophets."
4. The substance of the revelation. "Thatthe Gentiles are fellow-heirs, and of
the same body, and partakers of his promise in Christ by the gospel." These
are the three points of Gentile privilege. They were not to receive the blessings
of the Messiah's kingdomby being merged as proselytes into the old
theocracy, which was to abide in all its narrow ritualism.
(1) The Gentiles are fellow-heirs. Possessionby inheritance involves the ideas
of right, certainty, and inalienableness. All that is involved in the benefits of
the covenantof grace is our inheritance. Now, the Gentiles are "heirs of God
and joint-heirs with Christ" as wellas the Jews, just because they are
"children of God by faith in Christ Jesus."Theycannot be heirs unless they
are children; they cannotbe children unless they have faith. And because they
have faith, they are Abraham's seed. "And if ye be Christ's, then are ye
Abraham's seed, and heirs according to the promise" (Galatians 3:29). The
Gentile interest in the inheritance may be recent, but it is entire and beyond
cavil. Jews and Gentiles have an equal share in all the blessings ofthe
inheritance.
(2) The Gentiles are of the same body. This marks a more intimate
relationship. They were all Jews and Gentiles alike, baptized into one body by
one Spirit, and thus coalescedinto one Church-state, with Christ as the Head
of both. But while they were thus, as members of one body, partakers ofa
common life, the Gentile was not there by the permission of the Jew, or the
Jew by the permission of the Gentile. They were both equally baptized into it
by the Spirit. The union in one body obliterates all previous distinctions of
characteror culture, and all varieties in dispensationalprivilege; for there is

no schism in the body. The Judaistic sectionof the Church in the apostle's day
fought strenuously againstthe doctrine of the one body.
(3) The Gentiles are fellow-partakers ofthe promise. This refers, not so much
to the promise of redemption made first to Adam, repeated to Abraham, and
embodied in many Old Testamentpredictions, as to the promise of the Spirit,
who enables us to realize all the blessings involved in this first promise. This
was, indeed, the blessing of Abraham which came upon the Gentiles
(Galatians 3:14). It was conspicuouslyrealized when, in the words of the
Apostle Peter, "the Holy Ghostfell upon them as on us." There is no promise
of the new covenantthat is not equally sure to Gentile and to Jew. All the
three points of Gentile privilege, setting forth apparently the relationto
Father, Son, and Holy Ghost, and representedin a sortof spiritual climax, are
realized by union with Christ, made known to us in the gospel. Salvation
centers, as its objective ground, in Christ Jesus, and the gospelis the medium
by which it is subjectively applied to sinners el mankind. - T.C.
Biblical Illustrator

Whereby, when ye read, ye may understand my knowledge In the mystery of
Christ, which in other ages was notmade knownunto the sons of men, as it is
now revealedunto His holy apostles.
Ephesians 3:4, 6
The reserve of God in relation to His grace
A. F. Muir, M. A.
I. ITS BEARING ON THE DIVINE CHARACTER. We must bear in mind —
1. That it was a reserve of grace. Whatbelongs to grace cannever be
demanded by justice.
2. That the proper appreciationof Divine grace required a preliminary
educationof the race.
3. That the Author of universal salvationcould alone judge of the fitting time
for declaring it.
4. Although new in manifestation, God's saving purpose was eternal.
II. ITS JUSTIFICATION BYRESULTS. Religious exclusiveness, racehatred,
etc., had done their work, and men were weary of the evils they entailed. A
distinctly new interest and attractionwas given to the gospelby this element
in its proclamations. By the very contradiction and dishonour to human
nature which had accruedfrom their rivalries and contempts, men were
enabled to appreciate the grandeur and blessing of a universal religion, given,
not in word merely, but in a distinctly new experience, to man as man. And to
all who heard it it came with a peculiar authority from the very fact that it
had not grown out of experience or speculationas a word of man, but had had
to be revealedas the word of God.
(A. F. Muir, M. A.)
The reserve of God
J. Pulsford.

The reserve which God used for thousand years after thousand years, should
suggestto us caution in limiting the purpose of God. God has doubtless
unspeakable things still in reserve. The Jewishpeople were made to feelthat
there was an awful distance and separationbetweenthem and God; but of His
nearness to them, under their distance and darkness, they had little suspicion.
That the condemning powerof sin was the condition of their own nature, that
God's whole heart was towards all nations, that He was resolved, by the Sun
of His love, to break through the sin cloud betweenHimself and them, and to
establishwith them direct relationship, were more than they could imagine.
That, before the foundation of the world, the Son of God had made the
difficulty of sin His own, that in the fulness of time, He would come in human
nature, to be made sin for men, purge awaytheir sin by His death, and by His
glorificationbecome wisdom, righteousness, sanctification, and redemption
unto all who should receive Him, were impossible conceptions to them. But
the specialconceitoftheir self-love was, that they, of all men, were the
favourites of God. When, therefore, God disclosedthe fact that He is "no
respecterof persons" — that the Gentile world is as dear to Him as the Jewish
— that the gospelofHis heart is equally for all nations, the Jew took offence,
and refused to enter a kingdom, which gave to him no distinction above other
men.
(J. Pulsford.)
Scripture reading
Paul Bayne.
Seeing that reading is so beneficial, we must be exhorted to set apart some
time to spend this way. We are so affectedto the writings of our friends, that
if a letter come in when we are about to sit down, we will not taste anything
till we have read it. These writings are the letter of Godto us. If we have
anything bequeathed as in some will, we will have, if not all the will, yet the
clause of it perfectly in memory and at our fingers' ends. These things written
are God's testament, which we cannot without great indignity neglect. Again,
why do you desire gold and silver, but because it is so valuable that it will

purchase any earthly commodity? Yet what is that in comparisonof the
Word, which togetherwith the Spirit workethunto life everlasting? If any of
you should this day, walking by himself, hear the voice of God break out of
heaven, he would be astonishedatthe hearing, and perhaps he would easilybe
persuaded that he should ponder every syllable. But this Word is as greatand
as much. In this thou hast God speaking by Himself, by men, by angels, by all
means to draw thee unto Him. Wherefore, if thou art desirous to hear God
speak (as I think some curious spirits are), thou hast Moses andthe prophets,
the written will of God, which convey God speaking to thee daily. Again, is
there any that hopes to gain lands and possessions, and will not acquaint
himself with the evidences which may lead him thereunto? In the written
Word lies the greatgrant of that blessedland promised to Abraham and his
seed, and from thence how it is entailed unto us of the Gentiles. Naturally we
all desire knowledge, as the blind man deprived of his sight; how from the
Word flows all knowledge as the river from the seas, andenriches the mind
with a quick and sharp capacity. Lastly, we desire to hear tell of strange
things: what more strange than to read of that celestialpalace beyondthe
stars, calledParadise, and of the glory thereof? What more strange than to
hear tell of the Father of spirits, and all the host of heaven, angels and saints?
to hear tell in like manner of the place of darkness and shadow of death, of the
prince thereof and his attendants? If all this will not provoke thee to this duty,
humble thyself, suspectthyself of some gross iniquity which fills thy stomach
to the full.
(Paul Bayne.)
Deepspiritual knowledge is conditional
C. H. Spurgeon.
We know not Christ aright till we are conformed to what we know of Him.
The pure in heart see the pure and holy God. When the lady saidto Mr.
Turner (the painter), "Sir, I have seenthat spot many times, but I never saw
that which you have pictured." "No, ma'am," he replied, "I dare say you have
not; but don't you wish you could?" The artist's eye sees whatanother eye

cannot, and the pure in heart can see in Godwhat no one else cansee, because
they are like to God.
(C. H. Spurgeon.)
Spiritual insight
Horace Bushnell, D. D.
My own experience is that the Bible is dull when I am dull. When I am really
alive, and set in upon the text with a tidal pressure of living affinities, it opens,
it multiplies discoveries,and reveals depths even fasterthan I can note them.
The worldly spirit shuts the Bible; the Spirit of God makes it a fire, flaming
out all meanings and glorious truths.
(Horace Bushnell, D. D.)
Progressive revelation
Paul Bayne.
1. God does not in all ages give the same measure of light to His Church.
2. By degrees He revealed the Messiahto His people.
3. The whole will of God is made known to us.
(1)How foolishare those who will believe no more than their fathers believed.
(2)How thankful should we be, that we have so much greaterlight than those
under the law.
4. Since Christ came to declare to us the will of God, we have the mystery of
salvationmore fully opened; we must therefore yield the greaterobedience.
5. The things of God are revealedto us by the Spirit. Let us then seek His aid
—

(1)By prayer.
(2)By attendance on the Word and Sacraments.
(3)By a Christian course ofobedience.
(Paul Bayne.)
Needof Divine revelation
Biblical Treasury.
Varro, a Roman writer of the first century B.C. states, that, in his day, he had
been at the pains to collectthe various opinions on the question, "What is the
true objectof human life?" in other words, "What is the supreme good?" He
had reckonedup as many as three hundred and twenty answers. How needful
is Divine revelationl And how essentialto those who are starting in life, that a
heavenly guide should teachthem the true end and purpose of earthly
existence!
(Biblical Treasury.)
Christ partially revealedto the prophets
PasteurHirsch.
I was visited by a very distinguished young Israelite who had seenme
distributing the sacredvolume, and I proposed that we should read a portion
of Scripture together. He agreed, onthe condition that it should be from the
Old Testament, and I read the fifty-third chapter of Isaiah. "But," said he,
"that is in the New Testament." "No, no," I replied. "There, take the book.
Readit with that true heart which I perceive in you, and you will find what
you seek."He has found his Saviour, has acceptedHim, and confessesHim
with joy.
(PasteurHirsch.)

The Holy Spirit and preaching
T. L. Cuyler, D. D.
Charles G. Finney used to discoverthat sometimes his preaching was mighty
in its influence to convict and convertsinners. At other times he seemedto be
firing only blank cartridges. The results depended entirely upon his own
spiritual condition, upon his nearness to or his absence from God. When he
was in close communion with God the currents of powerwere mighty and
irresistible. When his connectionwith the Lord ceased, eitherthrough
unbelief or unworthy living, his lifting powerwas gone. Drawing nigh to God
was invariably the most effectualway to draw the impenitent.
(T. L. Cuyler, D. D.)
The gospelinheritance
Paul Bayne.
1. The condition to which it is God's intention that the Gentiles should be
brought.(1) They should be joint heirs with Christ.(2) They should be of the
same body with Christ and His Church; for first we must become beloved
children in Christ the Beloved, before we can be inheritors.(3) They should be
partakers of the promise; for by faith in the word of promise, we come to have
fellowship with Christ.
2. The means. "Bythe gospel." It is the gospelwhich brings us to faith, and to
our heavenly inheritance.(1)We are not to be discouraged from following the
Word;
(a)either by the unworthiness of the preachers;
(b)or by the consciousnessofour ownunworthiness;
(c)or by our not profiting to our mind.(2) Ministers must not give over
preaching;

(a)either upon conceitof their ignorance;
(b)or of the small goodthey see come of it;
(c)or for want of feeling in themselves the powerof what they preach;
(d)or upon sense of temptations contrary to it.
(Paul Bayne.)
Sharing the privileges
C. H. Spurgeon.
One incident gives high proof of the native generosityof Turner's nature. He
was one of the Hanging Committee, as the phrase goes, ofthe RoyalAcademy.
The walls were full when Turner's attention was attractedby a picture sent in
by an unknown provincial artist by the name of Bird. "A goodpicture!" he
exclaimed; "it must be hung up and exhibited." "Impossible!" responded the
committee of academicians."The arrangementcannotbe disturbed. Quite
impossible!" "A goodpicture," iterated Turner; "it must be hung up"; and
finding his colleaguesto be as obstinate as himself, he hitched down one of his
own pictures, and hung up Bird's in its place. Would to God that in far more
instances the like spirit ruled among servants of the Lord Jesus. The desire to
honour others and to give others a fair opportunity to rise should lead
ministers of distinction to give place to less eminent men to whom it may be of
essentialservice to become better known. We are not to look every man on his
own things, but every man also on the things of others.
(C. H. Spurgeon.)
The union of Jews and believing Gentiles in Christ
E. White.
The topic of the early portion of the first chapter of this Epistle, is that good
men have been the subjects of Divine thought and predestination in Christ

from everlasting ages. The topic of the latter portion of the first chapter is,
that their future destiny runs parallel throughout eternity with that of the Son
of God, raisedfrom the dead and glorified. The subject of the secondchapter
and the early portion of the third, is the close union of believing Jews and
Gentiles in all this grace and glory forever. It is worth while to describe the
state of things betweenJews and heathenin the days of the apostles, and to
show the bearing of those facts on the present and future position of the
Israelites in the world.
1. Let us, then, note first, that in former ages Godhad establisheda discipline
of marvellous complexity for the separationof the Abrahamic people.(1)They
were thus separatedfrom the nations, in order that they might be delivered
from the contaminationof surrounding paganism, and might preserve in ever-
increasing strength a zealfor their own religion, which was, so far as it went,
the only true one on earth.(2) The objectof their separationwas to enable
them to transmit with intensity the rays of that lighthouse of truth, placedon
the heights of Zion, over the dark and troubled sea of surrounding paganism,
so that the nations might more effectually learn the verities which Judaism
enshrined.(3) Their separationwas a necessarypreliminary for a future
mission as the missionaries and evangelists ofthe whole world.
2. The next point to notice is that the Hebrew prophets, ages before the
coming of Christ, had foretold that when the Messiahappearedthis "middle
wall of partition betweenJews and Gentiles" would be broken down, so that
all who served God would be brought into one church of the true worshippers
(see Isaiah2:2, 3; Isaiah43:1; Isaiah 49:6; Isaiah51:5; Jeremiah 3:17;
Zechariah 8:22).
3. But this mystery of the future worship of Jehovahto be rendered by united
Jews and Gentiles was hidden from the eyes of the Jewishpeople until it was
proclaimed and assertedby Christ (John 10:16).
4. Although the gospelofJesus has establishedthe spiritual union of all
believing Jews and believing Gentiles in one spiritual Church, so that they
form one body in Christ, still so long as the earth lasts, this spiritual union of
Jew and Gentile has not abolishedthe nationality of the Jews, any more than

it has annihilated the nationality of the Englishman, the Spaniard, the
German, or the Dane.
(E. White.)
COMMENTARIES
Ellicott's Commentary for English Readers
(6) That the Gentiles should be fellowheirs.—Moreexactly, are fellow-heirs,
admitted already fully in God’s councils, as partially in actualfact to the
kingdom of God.
And of the same body, and [fellow-] partakers of his promise.—Thesethree
words (of which the last two are peculiar to this Epistle) evidently describe
progressive steps in the work of salvation. First comes the acceptanceby God
to a share in the inheritance, as “heirs of God, and joint-heirs with Christ”
(Romans 8:17); next, incorporation into the mystical body of Christ; lastly,
the actualenjoyment of a share in the promise—that is, all the spiritual
blessings ofthe covenant, called“promises” because, though realin
themselves, they are only an earnestof the hereafter. At every point stress is
laid on their fellowship with Israelin all these gifts. The shoots of the wild
olive (Romans 11:17) are first chosenout, then “graftedin,” and lastly
“partake with the natural branches of the root and fatness of the olive tree.”
In Christ by the gospel.—These words shouldbe joined with all the three
preceding. Of all the privileges of the new life, the being “in Christ” is the
substance, the receptionof the gospelin faith the instrument.
Matthew Henry's Concise Commentary
3:1-7 For having preached the doctrine of truth, the apostle was a prisoner,
but a prisoner of Jesus Christ; the objectof specialprotectionand care, while
thus suffering for him. All the gracious offers of the gospel, and the joyful

tidings it contains, come from the rich grace of God; it is the great means by
which the Spirit works grace in the souls of men. The mystery, is that secret,
hidden purpose of salvationthrough Christ. This was not so fully and clearly
shown in the ages before Christ, as unto the prophets of the New Testament.
This was the greattruth made knownto the apostle, that God would call the
Gentiles to salvation by faith in Christ. An effectualworking of Divine power
attends the gifts of Divine grace. As God appointed Paul to the office, so he
qualified him for it.
Barnes'Notes on the Bible
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 Romans 8:17,
note and Ephesians 2:13-18, note.
Jamieson-Fausset-BrownBible Commentary
6. Translate, "Thatthe Gentiles are," &c. "and fellow members of the same
body, and fellow partakers of the (so the oldest manuscripts read, not 'His')
promise, in Christ Jesus (added in the oldestmanuscripts), 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 ofthe promise" in the communion of THE Holy Spirit (Eph
1:13; Heb 6:4). The Trinity is thus alluded to, as often elsewhere in this Epistle
(Eph 2:19, 20, 22).
Matthew Poole's Commentary
That the Gentiles should be fellow heirs; i.e. have an equal right to the
heavenly inheritance with the believing Jews.
And of the same body; the same mystical body whereofChrist is the Head.
And partakers of his promise; the greatpromise of the covenant, which
comprehends all the rest under it.

In Christ; in whom all the promises have their accomplishment, 2 Corinthians
1:20.
By the gospel;as the means or instrument by which God works faith, whereby
they are made partakers ofthe promise, fellow heirs, &c.
Gill's Exposition of the Entire Bible
That the Gentiles should be fellowheirs,.... With the Jews, ofall the blessings
of grace, oflasting 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 accountof their specialadoption through him, and their justification
by his righteousness;and which appears by their regenerationto a lively hope
of the inheritance reservedfor them in heaven:
and of the same body: coalescein one and the same church state, with the
believing Jews, under one and the same head, Christ Jesus, andparticipate 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
covenantGod, which is the greatpromise of the covenant;or of the Spirit, his
gifts and graces, calledthe promise of the Spirit; or of eternallife 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 Gospelis a declarationof what God
has promised in covenant to his people; this was carriedamong the Gentiles,
and was made effectualto their participation of the things containedin it.
Geneva Study Bible
That the Gentiles should be fellowheirs, and of the same body, and partakers
of his promise in Christ by the gospel:

EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Ephesians 3:6. Epexegeticalinfinitive, more preciselyspecifying the contents
of the μυστήριον:that the Gentiles are fellow-heirs, etc. This εἶναι (which is
not to be changedinto should be) is objectively contained in the redeeming
work of Christ, and the subjective appropriation takes place by the
conversionof the individuals.
συγκληρονόμα]denotes the joint possession(with the believing Jews)of
eternal Messianic bliss,—apossessionnow indeed still ideal (Romans 8:24),
but to be really accomplishedatthe setting up of the kingdom. See on
Ephesians 1:11; Ephesians 1:14, Ephesians 5:5; Acts 20:32; Romans 8:17;
Galatians 3:28.
σύσσωμα καὶ συμμέτοχα κ.τ.λ.]Thatwhich is already sufficiently designated
by συγκληρ. is yet againtwice expressed, once figuratively and the next time
literally;[172] in which no climax is to be found (Jerome, Pelagius, Zanchius,
Schenkel), but the great importance of the matter has led the apostle, deeply
impressed by it, to accumulateddescription.[173]σύσσωμα denotes belonging
jointly to the body (i.e. as members to the Messianiccommunity, whose head
is Christ, Ephesians 1:23, Ephesians 2:16). The word does not occur
elsewhere,exceptin the Fathers (see Suicer, Thes. II. p. 1191), andwas
perhaps formed by Paul himself. Comp. however, συσσωματοποιεῖν, Arist. de
mundo, iv. 30. συμμέτοχος, too, occursonly here and Ephesians 5:7, and
besides, in Josephus, Bell. i. 24. 6, and the Fathers. Comp. συμμετέχω, 2Ma
5:20; Xen. Anab. vii. 8. 17; Plat. Theaet. p. 181 C. The ἐπαγγελία is the
promise of the Messianic blessedness,whichGod has given in the O. T., comp.
Ephesians 2:12. He, however, who has joint share in the promise is he to
whom it jointly relates, in order to be jointly realized in his case;hence ἡ
ἐπαγγελία is not to be interpreted as res promissa, which several(Menochius,
Grotius, Bengel;comp. Estius) have referred to the Holy Spirit (Galatians

3:14; Hebrews 6:4; Acts 2:39), but at variance with the context (συγκληρ.).
The thrice occurring συν has the πρῶτον of the Jews (Acts 3:26; Romans 1:16)
as its presupposition.[174]
ἐν τῷ Χριστῷ] dependent on εἶναι, applies to all three elements, as does also
the following διὰ τοῦ εὐαγγ. In Christ, as the Reconciler, the συγκληρονομία
κ.τ.λ. of the Gentiles is objectively founded; and through the gospel, which is
proclaimed to them, the subjective appropriation in the wayof faith is
brought about. The annexing, with Vatablus, Koppe, and Holzhausen, ἐν τῷ
Χριστῷ to τῆς ἐπαγγ., is not to be approved, just because the reader, as he
needed no more precise definition in connectionwith συγκληρ. and σύσσωμα,
understood also of himself what ἐπαγγελία was meant, and the absolute τῆς
ἐπαγγ. (see the criticalremarks) is more emphatic.
[172]Harless thinks, the one time after the analogyof persons, and the other
time after the analogyof things. But as well in σύσσωμα as in συμμέτ. the
relation of persons and of things is combined.
[173]On the accumulation of synonymous expressions in earnestemotional
discourse, comp. Düntzer, Aristarch. p. 41.
[174]But the thought that the substantial contents of the gospelare identical
with Judaism (Baur, Neutest. Theol. p. 276)is incorrectly imported. See, in
opposition to it, especiallyEphesians 2:15.
Expositor's Greek Testament
Ephesians 3:6. εἶναι τὰ ἔθνη συλκληρονόμα:[to wit], that the Gentiles are
fellow-heirs. The εἶναι = are, not should be, the “mystery” or secretrevealed
being a fact, not a purpose. The obj. inf. expresses the contents or purport of
the ἀποκεκαλυμμένον(Win.-Moult., p. 400). συγκληρονόμα (or

συνκληρονόμα, LTTrWHRV)= fellow-heirs with the Jews;the only
occurrence ofthe word in the NT in this application (for other applications cf.
Romans 8:17; Hebrews 11:9; 1 Peter 3:7).—καὶ σύσσωμα:and fellow-
members. σύσσωμος (σύνσωμος, LTTrWHRV) in the NT occurs only here
and is unknown to classicalGreek, althoughArist. uses συσσωματοποιεῖν(De
Mundo, iv., 30). It was probably constructedby Paul for his present purpose.
It means belonging jointly to the same body.—καὶ συμμέτοχα τῆς ἐπαγγελίας:
and fellow-partakers ofthe promise. συμμέτοχος(συνμέτοχος, LTTrWHRV)
is found in the NT only here and in Ephesians 5:7. It occurs also in Joseph.
(Jew. Wars, i., 24, 6), and in Justin (Apol. ii., 13). The verb συμμετέχω,
however, is used in classicalGreek (Eurip., Supp., 648;Plato, Theaet., 181 c,
etc.), although it is not found in the NT. τῆς ἐπαγγελίας, not specificallythe
promise of the Spirit, but, as undefined, the promise of Salvation, the
Messianic promise in its length and breadth. The three terms describe the
Gentiles, therefore, first generally as heirs togetherwith the believing Jews in
all things, and then more particularly as belonging equally with them to the
same corporate body and sharing equally with them in the Messianic promise.
The TR inserts αὐτοῦ afterἐπαγγελίας, It is wanting, however, in the best
documents ([227][228][229][230][231], 17, etc.) and is to be omitted.—ἐν τῷ
Χριστῷ διὰ τοῦ εὐαγγελίου:in Christ through the Gospel. Forthe τῷ Χριστῷ
of the TR (with [232][233][234][235], etc.)read Χριστῷ Ἰησοῦ (with [236]
[237][238], 17, etc.). These words are best takenas qualifying all the three
former terms. The joint-heirship, membership, and participation had their
objective ground and reasonin Christ Jesus, and were made the actual
possessionofthese Gentiles by the medium or agencyof the Gospelthat was
preachedto them.
[227]Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889
under the care of the Abbate Cozza-Luzi.
[228]Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile
type by its discoverer, Tischendorf, in 1862.

[229]Codex Alexandrinus (sæc. v.), at the British Museum, published in
photographic facsimile by Sir E. M. Thompson (1879).
[230]Codex Ephraemi (sæc. v.), the Paris palimpsest, edited by Tischendorfin
1843.
[231]Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by
Tischendorfin 1852.
[232]Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by
Tischendorfin 1852.
[233]Codex Augiensis (sæc. ix.), a Græco-Latin MS., at Trinity College,
Cambridge, edited by Scrivener in 1859. Its Greek text is almostidentical with
that of G, and it is therefore not cited save where it differs from that MS. Its
Latin version, f, presents the Vulgate text with some modifications.
[234]Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.
[235]Codex Angelicus (sæc. ix.), at Rome, collatedby Tischendorfand others.
[236]Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889
under the care of the Abbate Cozza-Luzi.

[237]Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile
type by its discoverer, Tischendorf, in 1862.
[238]Codex Ephraemi (sæc. v.), the Paris palimpsest, edited by Tischendorfin
1843.
Cambridge Bible for Schools andColleges
6. That the Gentiles, &c.]It is well to pause over a passagelike this, and
reflectthat what seems now to be an axiom of religious thought, the equality
of mankind in view of the offer of salvation, was once an immense and long-
withheld discovery. See above, on Ephesians 2:11.
should be] Better, are; in the plan of God, now disclosed.
fellowheirs]Cp. Romans 8:17; Galatians 3:29; Galatians 4:7. They are the
children of God and brethren of Christ, equally with Jewishbelievers, and so
equally heirs of their Father’s kingdom; “joint-heirs with Christ” of “the
better country, that is the heavenly” (Hebrews 11:16).
of the same body] Better, fellow-members, a version which preserves the
likeness ofthe two Greek words representedby this expressionand
“fellowheirs” respectively. On “the body,” see notes on Ephesians 2:16.
partakers]Fellow-partakers,R.V., still preserving the similarities of the
Greek.
his promise] See on Ephesians 2:12. Read, the promise.

in Christ] Only in vital union with Christ was the promise to be inherited. It
was inextricably involved in Him.
by the gospel]Better, by means of the Gospel;the instrument by which the
Divine Plan of Gentile incorporationis to be made actual. Cp. 1 Corinthians
4:15, “I begotyou by means of the Gospel.” Seealso Romans 10:8-15;Romans
16:25-26.
Bengel's Gnomen
Ephesians 3:6. Εἶναι) that the Gentiles are; and that they should be.—
συγκληρονόμα,fellow-heirs)in the inheritance of God.—σύσσωμα, ofthe
same body) under the head Christ.—συμμέτοχα τῆς ἐπαγγελίας, fellow
partakers of His promise) in the communion of the Holy Spirit. The same
μετοχὴ, participation, is mentioned Hebrews 6:4; the same promise, ch.
Ephesians 1:13 [“that Holy Spirit of promise”]:comp. on the Trinity, ch.
Ephesians 4:4-6; Ephesians 4:18; Ephesians 4:21;Ephesians 4:30; Ephesians
5:1-2; Ephesians 5:18; 2 Corinthians 13:14.—ἐντῷ Χριστῷ, in Christ)
Construe with, should be.[42]
[42] But Engl. V. connects thus: “His promise in Christ.”—ED.
Pulpit Commentary
Verse 6. - That the Gentiles are fellow-heirs - heirs with the Jews ofthe same
inheritance (see Ephesians 1:11) - and fellow-members of the body (this figure
is repeatedand applied in Ephesians 4:4, 16, 25), and fellow-partakers ofthe
promise in Christ Jesus through the gospel - the promise to Abraham, "In
thee and in thy seedshall all the families of the earth be blessed." Theydo not
get this blessing indirectly through the Jews, orby becoming Jews, but
directly, as Gentiles;and they become fellow-heirs, fellow-members, and
fellow-partakers "inChrist Jesus," enjoying all privileges in him, in a state of
union and fellowship with him. To this state they are invited and admitted
through the gospel;by receiving the glad tidings they enter on these blessings

(comp. Romans 10:15, 18). This statement of religious equality betweenJews
and Gentiles is strong, clear, complete;the more remarkable that Paul himself
had bad so strong Jewishprejudices; only one of dearestinsight and highest
courage couldproclaim the truth so emphatically; it is little wonder if many
believing Jews, less enlightenedand less courageous, shrank from his
statements as too strong.
Vincent's Word Studies
Fellow-heirs - of the same body - partakers (συγκληρόνομασύσσωμα
συμμέτοχα)
The secondof these words occurs only here; the third only here and Ephesians
5:7. They are strange to classicalGreek.
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
Ephesians 3:6 to be specific, that the Gentiles are fellow heirs and fellow
members of the body, and fellow partakers of the promise in Christ Jesus
through the gospel, (NASB:Lockman)
Greek:einai (PAN) ta ethne sugkleronoma kaisussomakaisummetocha tes
epaggeliasenChristo Iesoudia tou euaggeliou,
Amplified: [It is this:] that the Gentiles are now to be fellow heirs [with the
Jews], members of the same body and joint partakers [sharing] in the same
divine promise in Christ through [their acceptance of]the glad tidings (the
Gospel). (Amplified Bible - Lockman)

Barclay:The secretis that the Gentiles are fellow-heirs, fellow-members of
the same body, fellow-sharers in the promise in Jesus Christ, through the
goodnews (Westminster Press)
NET:namely, that through the gospelthe Gentiles are fellow heirs, fellow
members of the body, and fellow partakers of the promise in Christ Jesus.
(NET Bible)
NLT: And this is the secretplan: The Gentiles have an equal share with the
Jews in all the riches inherited by God's children. Both groups have believed
the GoodNews, andboth are part of the same body and enjoy togetherthe
promise of blessings through Christ Jesus. (NLT - Tyndale House)
Phillips: It is simply this: that the Gentiles, who were previously excluded
from God's agreements, are to be equal heirs with his chosenpeople, equal
members and equal partners in God's promise given by Christ through the
Gospel. (Phillips: Touchstone)
Wuest: that the Gentiles are fellow heirs, and belong jointly to the same body,
and are fellow partakers ofHis promise in Christ Jesus, revealedthrough the
goodnews
Young's Literal: that the nations be fellow-heirs, and of the same body, and
partakers of His promise in the Christ, through the goodnews,
TO BE SPECIFIC, THAT THE GENTILES ARE FELLOW HEIRS AND
FELLOW MEMBERSOF THE BODY:einai (PAN) ta ethne sugkleronoma
kai sussoma:
Ep 2:13-22;Romans 8:15, 16, 17; Galatians 3:26, 27, 28, 29;4:5, 6, 7
Ep 4:15,16;5:30; Romans 12:4,5;1Corinthians 12:12,27;Colossians 2:19
Ephesians 3 Resources -Multiple Sermons and Commentaries
Ephesians 3:1-7 Grateful for the Gospel - StevenCole
Ephesians 3:5-6 The Mystery Revealed, Part2 - John MacArthur

Paul coins 3 words (2 of which are used no where else in the NT) to make the
mystery known = The Gentiles are now…
1) Fellow Heirs (joint heirs)
2) Fellow Members of the Body (joint bodies)
3) Fellow Partakers ofthe Promise (joint partakers)
To be specific - added by the translators.
Are (1511)(eimi) explains the content of the Spirit's revelation. The contents
of the mystery are a fact, not a purpose. The believing Gentiles are fellow-
heirs, etc, with the believing Jews.
Scofieldwrites…
“Thatthe Gentiles were to be savedwas no mystery (Ro 9:24, 25, 26, 27, 28,
29, 30, 31, 32, 33; 10:19, 20, 21). The mystery ‘hid in God’ was the divine
purpose to make of Jew and Gentile a wholly new thing—‘the Church, which
is His (Christ’s) body,’ formed by the baptism with the Holy Spirit (1Cor
12:12, 13)and in which the earthly distinction of Jew and Gentile disappears
(Ep 2:!4, 15-note, Col3:10, 11-note). The revelation of this mystery, which was
foretold but not explained by Christ (Mt. 16:18), was committed to Paul. In
his writings alone we find the doctrine, position, walk, and destiny of the
Church.” (ScofieldStudy Bible)
Gentiles (1484)(ethnos)refers to non-Jews or the heathen and when preceded
by the definite article ("the") in Greek, means "the nations" which is
synonymous with the Gentiles a description implying those who practice
idolatry and are ignorant of the true and living God. Remember that all of
mankind can be divided into the generalgroups of Jew and Gentile. It follows
that "Gentile" is a synonym for anyone who is non-Jew and is not one of the
"chosenpeople". The Hebrew word for the Gentiles is goyim. From Genesis
12 onward the majority of the Scriptures are about the Jews, with the Gentiles
mentioned as they interface with the Jews.
Ethnos - 162 times in NT -

Matt. 4:15; 6:32; 10:5, 18;12:18, 21; 20:19, 25;21:43; 24:7, 9, 14;25:32;
28:19;Mk. 10:33, 42;11:17; 13:8, 10; Lk. 2:32; 7:5; 12:30;18:32; 21:10, 24f;
22:25;23:2; 24:47;Jn. 11:48, 50ff; 18:35;Acts 2:5; 4:25, 27;7:7, 45;8:9; 9:15;
10:22, 35, 45;11:1, 18; 13:19, 46ff; 14:2, 5, 16, 27;15:3, 7, 12, 14, 17, 19, 23;
17:26;18:6; 21:11, 19, 21, 25;22:21; 24:2, 10, 17; 26:4, 17, 20, 23; 28:19, 28;
Rom. 1:5, 13; 2:14, 24; 3:29; 4:17f; 9:24, 30;10:19; 11:11ff, 25; 15:9ff, 16, 18,
27; 16:4, 26; 1 Co. 1:23; 5:1; 12:2; 2 Co. 11:26; Gal. 1:16; 2:2, 8f, 12, 14f; 3:8,
14; Eph. 2:11; 3:1, 6, 8; 4:17; Col. 1:27; 1 Thess. 2:16;4:5; 1 Tim. 2:7; 3:16; 2
Tim. 4:17; 1 Pet. 2:9, 12; 4:3; Rev. 2:26; 5:9; 7:9; 10:11;11:2, 9, 18; 12:5;
13:7; 14:6, 8; 15:3f; 16:19; 17:15;18:3, 23;19:15; 20:3, 8; 21:24, 26;22:2
It is important to note that the Old Testamentclearlystates that Godwill save
the Gentiles through Israel, but nowhere does it state that both Jews and
Gentiles will form "one new man", both in one body, the church, the body of
Christ. This mystery was revealedby the Spirit to Paul and other leaders in
the early church but it was a truth that was difficult for Jews to accept.
The Importance of the Preposition
"Sun" in Ephesians
In eachof the three descriptions of this "new race" whichare no longer Jew
and no longer Gentile but are now "one new man" Paul utilizes words that all
begin with the same prefix "sun" a preposition that means "with". Sun
howeverdiffers from "meta", the other Greek prepositionmeaning "with", in
that the former describes a more intimate relationship. Here is Wayne
Barber's illustrative explanation of the difference…
"One Greek word for "with" is the preposition meta. We are with one
another (Ed note: he is speaking this to his congregation, those who are
"with" him to listen). The Lord Jesus was with them when He was on this
earth. He was alongside them, in a room togetherwith. That’s the word meta.
Another word for "togetherwith" is the preposition sun, which means not
only are we togetherwith one another, but we are so mixed in that nobody can
tell the difference one from the other. We can’t getapart from eachother.

Let me give you the illustration… making biscuits. Take all the ingredients
and put them out on a cookiesheet. Measure out the flour, the shortening, the
baking powder, etc. Put eachingredient on the sheet. All of those ingredients
can still be separated, but at the same time they are with eachother— that is a
picture of the meaning of the word meta.
Now take all of the ingredients and mix them together. Cut the dough and put
it in a pan and bake it. After it has baked, it comes out as a biscuit. Once the
ingredients are baked together, the biscuit serves as a perfect picture of the
meaning of the preposition sun. No scientistcanseparate the ingredients of
that biscuit because they are united togetherin intimate union! That's the idea
of the preposition sun.
Ephesians is "rich" in combination words beginning with "sun". Clearly Paul
is emphasizing to his Greek reading audience a profound sense of unity that
now exist in believers (see the 2 uses that have a negative connotation). Here is
a list of the "sun--" words, composedof verbs and nouns…
Ephesians 2:5 even when we were dead in our transgressions, made us alive
togetherwith (suzoopoieo = sun + zoopoieo = make alive - Colossians 2:13)
Christ (by grace you have been saved)
Ephesians 2:6 and raisedus up with (sunegeiro = sun + egeiro = to raise)Him,
and seatedus with (sugkathizo = sun + kathizo = to set or sit down -
Colossians 2:12;3:1) Him in the heavenly places, in Christ Jesus,
Ephesians 2:19 So then you are no longerstrangers and aliens, but you are
fellow citizens with (sumpolites = sun + polítes = a citizen) the saints, and are
of God's household,
Ephesians 2:21 in whom the whole building, being fitted together
(sunarmologeo = sun + harmologéo = join together - Ephesians 4:16) is
growing into a holy temple in the Lord
Ephesians 2:22 in whom you also are being built together(sunoikodomeo =
sun + oikodomeo = to build) into a dwelling of God in the Spirit.

Ephesians 2:6 to be specific, that the Gentiles are fellow heirs (sugkleronomos
= sun + kleronómos = heir, sharer by lot) and fellow members of the body
(sussomos = sun + soma = body), and fellow partakers (summetochos = sun +
metochos = a partaker, participant, sharer - Ephesians 5:7) of the promise in
Christ Jesus through the gospel,
Ephesians 4:3 being diligent to preserve the unity of the Spirit in the bond
(sundesmos = sun + déo = bind = literally means "bound together" -
Colossians 2:19;3:14) of peace.
Ephesians 4:16 from whom the whole body, being fitted (sunarmologeo = sun
+ harmologéo = join together) and held together(sumbibazo = sun + bibazo =
to make to go up) by that which every joint supplies, according to the proper
working of eachindividual part, causes the growthof the body for the
building up of itself in love.
Ephesians 5:7 Therefore do not be partakers with (summetochos = sun +
metochos = a partaker, participant, sharer) them;
Ephesians 5:11 And do not participate (sugkoinoneo = sun + koinoneo = to
partake)in the unfruitful deeds of darkness, but insteadeven expose them
Sun- can also be written "syn-" and is an important prefix to many familiar
English words - synagogue, synergy, synonym, synoptic, synchronous,
syncretism, symphony, sympathy, symmetry, etc)
Fellow heirs (4789)(sugkleronomos fromsun = with, together, implying a
closerrelationship, intimacy or union + kleronomos = heir, sharer by lot, a
possessor)is a joint heir, one who participates in the same lot. Sugkleronomos
speaks ofreceiving possessionsalong with another OR OF inheriting together
with. Heirs as used by Paul describes one who obtains something assignedto
himself with others and the focus is upon receiving an unearned gift. In the
biblical sense ‘heirs of God’ are those who receive the blessings that God has
for His people.
Even in the OT (cf Genesis 12:3)God had included Gentiles in the sphere of
salvation, but heretofore it was never on an equal footing with Jewish
believers. Now God has revealed that the Gentiles are to share equally with

savedJews as heirs of God, joint heirs with Jesus Christ(Ro 8:17), and fellow
heirs with all the redeemed. The two have become one new man in Christ.
Kleronomos signifies more than one who inherits, or obtains a portion, it
means to take into possession.
Sugkleronomosis used of Abraham in Heb 11:9; of a husband and wife who
are also united in Christ in 1Pe 3:7; here in Ephesians ofGentiles who believe,
as participants in the gospelwith Jews who believe, and of all believers as
prospective participants with Christ in His glory, as recompense fortheir
participation in His sufferings, Ro 8:17.
In Galatians Paul alludes to the equality and heirship of Gentiles writing
that…
There is neither Jew nor Greek, there is neither slave nor free man, there is
neither male nor female; for you are all one in Christ Jesus. And if you belong
to Christ, then you are Abraham's offspring, heirs according to promise.
(Galatians 3:28-29)
Fellow (joint) heirs is used 4 times in the NT…
Romans 8:16 The Spirit Himself bears witness with our spirit that we are
children of God, 8:17and if children, heirs also, heirs of God and fellow heirs
with Christ, if indeed we suffer with Him in order that we may also be
glorified with Him. (note)
Hebrews 11:9 By faith he lived as an alien in the land of promise, as in a
foreign land, dwelling in tents with Isaac (Ge 26:3, 4) and Jacob(Ge 28:3, 4,
48:3, 4), fellow heirs of the same promise;10 for he was looking for the city
which has foundations, whose architectand builder is God. (Comment: Isaac
and Jacobare co-participants in the promises God initiated with Abraham)
1Peter3:7 You husbands likewise, live with your wives in an understanding
way, as with a weakervessel, since she is a woman; and grant her honor as a
fellow heir of the grace oflife, so that your prayers may not be hindered.
(note) (Comment: Peterdescribes believing husbands and wives as united in
Christ)

Fellow members of the body (4954)(sussomosfrom sun = with, together,
implying a closerrelationship, intimacy or union + soma = body, used
figuratively here of the Church) refers literally to a joint body and
figuratively to fellow-members of the Christian community. It describes a "co-
member" or one who is a member of a group, with emphasis upon the
coordinate relation to other members of the group.
The best commentary on this unique word which appears to have been coined
by Paul what he had just explained in Ephesians 2 writing…
But now in Christ Jesus you who formerly were far off have been brought
near by the blood of Christ. 14 For He Himself is our peace, who made both
groups into one, and broke down the barrier of the dividing wall, 15 by
abolishing in His flesh the enmity, which is the Law of commandments
containedin ordinances, that in Himself He might make the two into one new
man, thus establishing peace, 16 and might reconcile them both in one body to
God through the cross, by it having put to death the enmity. 17 AND HE
CAME AND PREACHED PEACE TO YOU WHO WERE FAR AWAY,
AND PEACE TO THOSE WHO WERE NEAR; 18 for through Him we both
have our accessin one Spirit to the Father. (See notes Ephesians 2:13; 14; 15;
16; 17;18)
As Wayne Barber says…
Gentiles are not in the body because ofthe courtesyof the Jews. The Jews
didn’t stop and say, "Well, okay guys, we will let you in." They had nothing to
do with it. The Jews are not in by the courtesyof the Gentiles. Both of them
are in solelyby the grace of the Lord Jesus Christ. We have been allowedin.
(Ephesians 3:1-9 God's Divine Mystery - 2)
The Gentiles are at no distance or disadvantage now, but share a position of
equality with savedJews. Bothgroups are united in one body as members of
the "MysticalBodyof Christ", the Church, which corporatelyis a new man, a
new creation, in which the line of separation(the barrier of the dividing wall)
betweenJew and Gentile has been broken down

In Jesus Christ we are made fellow members of one body, and all the middle
walls that separate us are removed. This has been demonstrated clearly again
and againwhen people of different backgrounds and cultures and classes,
different outlooks, different races, have come togetherin Christ and found
that all the differences which once seemedto be so tremendous are reduced to
nothing, and they are able to overleapthem and be healed in their fellowship
together.
S Lewis Johnson had some enlightening comments on this sectionwriting that
what…
we have today in the church of Jesus Christ is something new. Now, the
church is not the mystery, but it’s the relationship of the Jew and Gentile
within the church that is the secret. It was not a secretin the Scriptures that
the Gentiles would be saved. Now the Apostles had difficulty with this. Do you
remember who had difficulty? Well, Peterhad difficulty. Remember, when he
had the vision, he was looking out, fell asleep, had the vision of the sheetthat
came down from heaven and those unclean animals within it, and he was told
arise and eat; he said, not so Lord, I’ve never eatenanything unclean. All of
this was to prepare him for the preaching of the Gospelto Cornelius and the
Gentiles. Becausethey had the idea, carried over from Old Testamenttimes,
where it was a proper idea, that the personwho was converted through the
preaching of the Gospel, in order to be relatedproperly to the true God, he
became an Israelite. He became a part of the company of Israel. Think of
Ruth, for example. Ruth was a Moabitess, but because ofRuth’s experience
and finally her conversion, she became an Israelite. And actually, as you
know, became one in the line of our Lord Jesus Christ. There are other
illustrations of that in the genealogiesin Matthew chapter 1.
So when a personin the Old Testamentbecame a believer, they identified with
Israel. They became a member of that company of people. Now Peterhad
difficulty with that, the idea that Gentiles could be saved. That was just
natural, because Israelhad the revelation of God, and God had spokento
them, and he had appearedto them, and he had ministered through them, and
he had difficulty with that. But finally, God overcame his difficulties, and he

came to Cornelius’ house, and he preached the Gospel, and he came to
Jerusalemand told them how God has been saving Gentiles.
Now there was still one other thing that they didn’t understand. And that was,
not simply that whether or not Gentiles could be saved, but if they were saved,
were they in the believing company on the same level with Jewishsaved
people? Did they have to be circumcised? And of course, that question arose
in Antioch. And after a lot of disputing there, Paul and others, like Barnabas,
came down to Jerusalem, and there they had some more disputation and had
a lot of arguing with people standing up and citing Scripture, seeking to
understand the mind of the Lord, and finally Peterstoodup, and he gave
what came to be ultimately, the decisionof the council, and that was, God
savedpeople by faith through grace, and that the Gentiles not only could be
saved, but they were savedin the same way. “But we believe that through the
grace ofthe Lord Jesus Christ, we shall be saved, even as they.”
Now Peterturned it around, because anybody who had the slightestidea that
there was any advantage so far as salvation was concernedin being a Jew,
didn’t understand the grace ofGod. So he said, you people who wonder how
the Gentiles canbe savedand whether they canenter the church on the same
basis with us, you need to have your theologypurified. We’ll send you back to
theology101 if you don’t watchout, when you get to heaven. So we believe
that through the grace of the Lord Jesus Christnot, “they shall be savedeven
as we,” but “we shall be saved, evenas they,” in case there’s somebodywith
this lurking sense ofself-righteousness. (See Acts 15:11)
So in history, they had to go through the experience so that the Gentiles might
be saved (cp Ro 11:15ff-note), and when they are savedthey don’t have to
become Jews. Theyare saved, and they stand on the same plane as the Jews.
That, I think, is what he means when he says that the Gentiles in Ephesians
3:6, should be fellow heirs and of the same body, and partakers of his promise
in Christ by the Gospel.
You know, if you look at that in the Greek text it’s a rather interesting
constructionthat the Apostle uses in connectionwith the three words. I’m
going to read it out of the Greek text because the relationship of the Jews and

the Gentiles is seenmore plainly in the Greek text. The Apostle writes, “that
the Gentiles should be fellow heirs and fellow members of the body and fellow
partakers of the promise in Christ through the Gospel.” Now inGreek he
takes three nouns and he puts the little preposition “with” with them, and
coins – doesn’t coin in the sense ofmaking up new words entirely – but rather
puts these words together so that you get the overwhelming idea of the
sameness ofrelationship betweenJew and Gentile in the Church of Jesus
Christ. So the Gentiles are fellow heirs, they are fellow members of the one
body, they are fellow partakers ofthe promise in Christ by the Gospel. That’s
the mystery. That’s the secret. That’s the relationship that did not exist in Old
Testamenttimes. That’s the contentof the mystery.
Now notice, too, the means by which they come to these blessings is through
the Gospel. Justas in the Old Testamenttimes individuals were saved through
the Gospel, so in New Testamenttimes they are savedthrough the Gospel. The
Gospelis not different now. The Gospelis the same Gospelthat was preached
in Old Testamenttimes. It’s not the Gospelthat’s changed. The results of the
Gospelare different in the sense that in the Old Testament, whenJews were
saved, they became a member of the theocratic company. They also were
responsible to be put under the Law of Moses, andthey also were responsible
to submit to the sign of the covenant. But now, in this age, the law done away
with, they are fellow members, fellow partakers of the promise.
Paul in Romans says, “Paul, a servant of Jesus Christ calledto be an apostle,
separatedunto the Gospelof God which he had promised before by his
prophets and the holy Scriptures.” So in the Old Testamentwe have the
Gospel. In the New Testamentwe have the Gospel. In this age we have the
secret. Thatwas not made knownin ancienttimes as it is revealed through
Paul and the apostles and prophets of New Testamenttimes.
And that’s a magnificent relationship we have it is not? Gentiles and Jews
now brought togetherin one redeeming company, fellow heirs, fellow
members of the body, this one new man, and fellow partakers of the promise
in Christ by the Gospel.

We are, Sunday morning, studying Paul’s letter to the Romans, and in
Romans chapter 11 he goes into more detail concerning the fact that the
natural branches were cut off, broken off, and the unnatural branches of the
Gentiles were grafted in among them, that is, the faithful ones, the remnant,
and have become fellow partakers of the root of the fatness of the olive tree. In
other words, the Gentiles have been brought in to this one body and they have
been made partakers of the blessings whichare calledthe promise in Christ
by the Gospel. What we have now in the church of Jesus Christ, then, is a
group of redeemedpeople who are made up of Jews and Gentiles who stand
on the same plane before the Lord God.
It is a new international community, too. Jews and Gentiles, all equal in
Christ. They are not joined to the Jewishnation and subordinated to them in
significance, but there is one new, or to use the adjective “new” in its stress,
one fresh man, for that’s the idea of the Greek word kainos which is used
there instead of the word neos. One fresh man. Isn’t that a magnificent thing,
that we Gentiles are now members of the church of Jesus Christ, fellow
partakers of the promise in Christ by the Gospel? We’re calledChildren of
Abraham, seedof Abraham, because we possessthose promises. Something
remarkable and new in the unfolding of God’s program. (Ephesians 3:1-13
The Dispensationofthe Grace of God)
AND FELLOW PARTAKERS OF THE PROMISE IN CHRIST JESUS
THROUGH THE GOSPEL:kai summetocha tes epaggeliasenChristo Iesou
dia tou euaggeliou:
Gal 3:14; 1Jn 1:3; 2:25
Ephesians 3 Resources -Multiple Sermons and Commentaries
Ephesians 3:1-7 Grateful for the Gospel - StevenCole

Ruth Paxsontells the following story which indicates that there is a great need
for a proper understanding of this foundational truth of Jew and Gentile in
one body…
Just recently a decree was issuedby a Christian church that hereafterno Jew
could worship there because of governmentalthreats. A very consecrated
Hebrew Christian missionary in that country who had membership in that
church and often preachedthere, was among those ejected. He and other
Christian Jews were compelledto form a Hebrew Christian church. Christian
Jews not allowedto worship with Christian Gentiles as fellow-heirs, fellow-
members, fellow-partakers!Not"both one," but both two. Not "both one
body," but eachone body. Oh! the awful shame and sin of such an act!
(To this she responds writing) Did not God put that word "remember" in Ep
2:11 (note) for such a day as this? "remember" that "in time past" you were
an helpless, hopeless outcastin the deepestdepths of sin. "Remember" you
would still be there, as "faroff" from God as any Jew you know to-day, had
you not been "savedby grace." "Remember" thatyou were then the "alien"
and the "foreigner" belonging to a pagan, unprivileged race, while the Jew
belonged, and still does, to God’s chosenpeople, a nation privileged in God’s
sight beyond all nations of the earth. "Remember" that apart from the blood
of Christ you could never have been "made nigh" unto God. "Remember"
that, as a Gentile, you have nothing in yourself or in your race of which to
boast;and that your position as a "wild olive tree grafted into the goodolive
tree as a branch" is held only through faith, and not because ofany personal,
national or racial merit or superiority (Ro 11:11-34-note). "Remember" that
God has no favorites in His family, and that both Jew and Gentile have the
same accessunto the Father, through the Son, by the Spirit. "Remember"
that, when once either Jew or Gentile has been incorporatedinto Christ
through faith in His blood, he is a fellow-member of Christ’s Body and a
"fellow citizen" with all saints. "Remember" that "we twain" are made "one
new man" in Christ, and that henceforth we belong to a heavenly race that is
super-racialand super-national, sharing alike both the privileges and the
responsibilities of the Christian Church. O yes, ye Gentiles "remember" that
your two most precious possessions, your Saviourand your Bible, came to you
through the Jew;that the door to the Church was openedto you by Peter, the

Jew;and that the revelation given of your equal possessionofall its blessed
privileges came to you through Paul, the Jew. And to any Gentile Christian
who gives over all the curses to the Jew pronounced upon him in God’s Word,
while he glories in all the blessings as promised to himself, even those plainly
and exclusively given to the Jewishnation, "remember" the Word of God
spokencenturies ago to the father of the Jews:
Genesis 12:3. "I will bless them that bless thee and curse him that curseth
thee; and in thee shall all families of the earth be blessed."
And the Word of God through the Psalmist:
Psalm122:6-note. "Prayfor the peace of Jerusalem;they shall prosperthat
love thee."
And our Lord’s own touching word regarding "my brethren":
Mt 25:40, 45. "Inasmuchas ye have done it unto one of the leastof these my
brethren, ye have done it unto me… Inasmuch did it not to one of the leastof
these, ye did it not unto me." (The Wealth, Walk and Warfare of the
Christian)
Fellow partakers (4830)(summetochos fromsún = with, together, implying a
closerrelationship, intimacy or union + metochos = a partakeror sharer as
one who participates with and shares common blessings with another) means
literally partaking togetherwith one, a joint partakerof something, a sharing
with (a co-sharer, co-participant).
It means to share in the possessionofsomething, in this case "the promise in
Christ Jesus".
Summetochos was usedin the papyri of those who were joint possessorsofa
house.
Thus Gentile believers who have entered the New Covenant by faith now
share in all the gracious promises of God, exceptthose specificallyconcerned
with the future of Israel as a nation. In the present contextthe promise refers
to the gift of salvationin Christ Jesus as proclaimedin the Gospel.

Paul also spoke ofthe promise of the Spirit associatedwith salvationwriting
to the Galatians
Christ redeemedus from the curse of the Law, having become a curse for us--
for it is written, "CURSED IS EVERYONE WHO HANGS ON A TREE"--in
order that (here is one purpose for which Christ set us free from the curse)in
Christ Jesus the blessing of Abraham might come to the Gentiles, so that we
might receive the promise of the Spirit through faith. (Gal 3:13,14)
Ray Stedman applies this truth about fellow partakers in the promise of
Christ Jesus writing that…
in the mystery of the gospel, Jewsand Gentiles alike are made joint partakers
of the promise of the Spirit of God. The powerof God is given to us to do what
we otherwise could never do. Those who have learned to reckonupon this
powerfind they are able to love and forgive when they never could have
otherwise. So this gospeltouches the heart of humanity's problems.
(Ephesians 3:7-13: SecretRiches)
As fellow partakers or fellow sharers, it is perfectly proper for Gentile
believers to claim and apply the wonderful blessings first given to the Jews in
the promises found in the Psalms and Proverbs and the rest of the Old
Testament(againexcepting those promise made specificallyto the nation of
Israel, such as the land of Palestine.)
William Barclayputs these greatprivileges made available to Gentiles in their
historical/cultural perspective writing that…
This was a completelynew discovery. The basic sin of the ancientworld was
contempt. The Jews despisedthe Gentiles as worthless in the sight of God. At
worstthey existed only to be annihilated, “The nation and kingdom that will
not serve you shall perish; those nations shall be utterly laid waste” (Isaiah
60:12). At bestthey existed to be the slaves of Israel;“The wealth of Egypt
and the merchandise of Ethiopia and the Sabeans, men of stature, shall come
over to you and be yours; they shall come after thee; in chains they shall come
over and they shall fall down unto thee” (Isaiah45:14). To minds which could
think like that it was incredible that the grace and the glory of Godwere for

the Gentiles… in the ancient world the barriers were complete. No one had
ever dreamed that God’s privileges were for all people. (Barclay, W: The
Daily Study Bible Series, Rev. ed. Philadelphia: The WestminsterPress)
The promise (1860)(epaggelia from epí = upon or intensifier of meaning +
aggéllo = tell, declare = to announce with certainty as to what one will do) is a
declarationto do something with implication of obligation to carry out what is
stated. Epaggelia was a legalterm denoting promise to do or give something.
It was a legallybinding declarationgiving one to whom it is made right to
expector claim performance of the specific act. Mostoften epaggelia is used to
describe the promises of God. and provides firm assuranceofHis future
action.
Epaggelia -52x in NT -
Lk. 24:49; Acts 1:4; 2:33, 39;7:17; 13:23, 32;23:21; 26:6; Rom. 4:13f, 16, 20;
9:4, 8f; 15:8; 2 Co. 1:20; 7:1; Gal. 3:14, 16ff, 21f, 29;4:23, 28;Eph. 1:13; 2:12;
3:6; 6:2; 1 Tim. 4:8; 2 Tim. 1:1; Heb. 4:1; 6:12, 15, 17; 7:6; 8:6; 9:15; 10:36;
11:9, 13, 17, 33, 39;2 Pet. 3:4, 9; 1 Jn. 2:25
Wayne Barberexplains that "fellow partakers of the promise in Christ Jesus
through the gospel" speaksof…
is the promise of redemption, that if a man comes by faith in the Lord Jesus
Christ, he canenter into the family of God. In Galatians chapter 3 there are
severalverses that discuss now we have been allowedto partake. Look at
Galatians 3:13-14…
"Christ redeemedus from the curse of the Law, having become a curse for
us—for it is written, ‘Cursed is everyone who hangs on a tree in order that in
might receive the promise of the Spirit through faith."
We have been allowedin. We have redemption through the Lord Jesus Christ.
Look at Galatians 3:19…

"Why the Law then? It was added because oftransgressions, having been
ordained through angels by the agencyof a mediator, until the seedshould
come to whom the promise had been made."
The Seedwas promised to Abraham, and now we are a part of all of this.
Remember, He told Abraham, "through you all nations will be blessed." How
can all nations be blessedthrough the Jewishrace? Throughthe seedthat
came to them, which was the Lord Jesus Christ. We’ve been allowedin by
faith in Him. Look at Galatians 3:22:
"But the Scripture has shut up all men under sin, that the promise by faith in
Jesus Christ might be given to those who believe."
There is no distinction whether they are Jew or Gentile. Now we can enter in
to the promise. If we believe, we are a part of the redeemed. Look at Galatians
3:29
"And if you belong to Christ, then you are Abraham’s offspring, heirs
according to promise."
He is talking about spiritual Israelhere. He is talking about the Israelthat has
come, by faith in Jesus Christ, into the family, into the kingdom, into the very
holy Temple of God Himself. He is saying to those Gentiles in Ephesus,
"Don’t take this thing for granted. It was revealedto me and then explained
to me very specificallythat you are allowedin. God stopped me on the
Damascus Road. He commissionedme and made me an apostle out of due
season. Iam preaching something to you that God revealedto me. Don’t you
dare take it for granted. Gentiles, you have been allowedin. You are fellow
heirs, fellow members of the body and fellow partakers ofthe promise in
Christ Jesus."
Do you realize what you have, what I have? We are talking about what you
have in Jesus Christ. You are rich beyond measure…
Don’t ever take salvationfor granted. Remember whose you are. Remember
who you are. We are about to getinto Ephesians 4-6. That’s not the riches…
not the reasons… notthe revelation. That’s the responsibilities of our

salvation, and they are based on everything Paul has said in the first three
chapters. If you don’t getthis down pat, you’ll never understand why there is
so much responsibility for Christians to live as Godwants them to live.
(Ephesians 3:1-9 God's Divine Mystery - 2)
In Christ Jesus - (See also in Christ, in Christ Jesus ) The inclusion of Gentiles
in God's purposes remained mysteriously unclearunder the old covenant. It
became clearin Christ through the preaching of the Gospel, the good news of
redemption and reconciliationof God and man and of Jew and Gentile.
William MacDonaldexplains that…
In the coming kingdom of our Lord, Israelwill be the head of the nations (Isa.
60:12); Gentiles will be blessed, but it will be through Israel(Isa. 60:3; 61:6;
Zec 8:23). The calling of Israelwas primarily, though not exclusively, to
temporal blessings in earthly places (Deut. 28;Amos 9:13, 14, 15). The calling
of the church is primarily to spiritual blessings in heavenly places (Eph. 1:3-
note). Israelwas calledto be God’s chosenearthly people. The church is called
to be the heavenly Bride of Christ (Rev 21:2-note, Rev 21:9-note). Israel will
be blessedunder the rule of Christ in the Millennium (Hos. 3:5); the church
will reign with Him over the entire universe, sharing His glory (Eph. 1:22, 23-
note). Therefore it should be clearthat the church is not the same as Israel or
the kingdom. It is a new society, a unique fellowship, and the most privileged
body of believers we read about in the Bible. The church came into being after
Christ ascendedand the Holy Spirit was given (Acts 2). It was formed by the
baptism of the Holy Spirit (1Cor. 12:13). And it will be completed at the
Rapture, when all who belong to Christ will be takenhome to heaven (1Th
4:13, 14, 15, 16, 17, 18-note;1Cor. 15:23, 51, 52, 53, 54, 55, 56, 57, 58.
(MacDonald, W & Farstad, A. Believer's Bible Commentary: Thomas Nelson)
Gospel(2098)(euaggelionfrom eú = good+ aggéllo = proclaim, tell) is literally
goodmessageand was in common use in first century indicating goodnews of
any kind. A common question must have been “Have you any goodnews
(euaggelion)for me today?”
Euaggelion- 76xin NT -

Mt. 4:23; 9:35; 24:14; 26:13;Mk. 1:1, 14f; 8:35; 10:29;13:10; 14:9; 16:15;
Acts 15:7; 20:24; Rom. 1:1, 9, 16; 2:16; 10:16;11:28; 15:16, 19;16:25; 1 Co.
4:15; 9:12, 14, 18, 23;15:1; 2 Co. 2:12; 4:3f; 8:18; 9:13; 10:14;11:4, 7; Gal.
1:6f, 11; 2:2, 5, 7, 14;Eph. 1:13; 3:6; 6:15, 19; Phil. 1:5, 7, 12, 16, 27; 2:22; 4:3,
15; Col. 1:5, 23; 1Th 1:5; 2:2, 4, 8f; 3:2; 2Th 1:8; 2:14; 1Ti 1:11; 2Ti 1:8, 10;
2:8; Philemon 1:13; 1 Pet. 4:17; Rev. 14:6
As in the OT so among the Greeks, euaggelionwas usedfor the proclamation
of news of victory and the death or capture of the enemy! Ponderthis in terms
of our enemies!. Often the news was sentin a letter, but also came from the
field of battle by ship, by horse, or a swift runner, who proclaims to the
anxiously awaiting city the victory of the army, and the death or capture of
the enemy.
Others uses of euaggelionincluded being gladdened by the birth of a son, by
news of an approaching wedding, or of the death of someone.
The Cult of the Caesarwas the state religionof the Roman empire, in which
the emperor was worshipped as a god. When the announcement of the
emperor’s birthday was made, or the accessionofa new Caesar(gives rise to
our English Kaiser& Czar!) proclaimed, the accountof either event was
designatedby the word euaggelionor“goodnews.” The NT evangelists
appropriated the word, take it out of the secularusage, and applying it to the
messageofsalvation as the "best news" a man could ever hear!
E Stanley Jones wrote that…
“Religions are man’s searchfor God; the Gospelis God’s searchfor man.
There are many religions, but one Gospel.”
A B Simpson is reported to have said that the gospel
"Tells rebellious men that God is reconciled, that justice is satisfied, that sin
has been atonedfor, that the judgment of the guilty may be revoked, the
condemnation of the sinner cancelled, the curse of the Law blotted out, the
gates ofhell closed, the portals of heavenopened wide, the power of sin
subdued, the guilty conscience healed, the broken heart comforted, the sorrow
and misery of the Fall undone."

John Phillips sums up this verse writing that…
The new equality of the Gentiles was a bitter pill for most Jews to swallow.
For centuries they had prided themselves on being God's chosenpeople. They
had nurtured a growing contempt for Gentiles and wallowedin religious and
racialsnobbery. They had consideredthemselves to be God's favorites. Now
all this superiority was shattered. It turned out that all along God had loved
the Gentiles just as much as He had loved the Jews (witness the events in the
book of Jonah, for instance). Now God was proving this truth in an
astonishing way by bringing Jews and Gentiles togetherin a new body that
ignored the specialprivileges the Jews had enjoyed for some thousand years.
Gentiles were not going to be added to the existing corporate body of the
Jewishpeople, the nation of Israel. There would be an entirely new body to
which Jews and Gentiles would be added on equal terms.
Jews and Gentiles would share equally in the same legacy. They would be
"fellow heirs." There would be no double portion for the Jews. Jewsand
Gentiles alike would receive the same blessing.
They would share equally in the same life too. There would be one body, its
head being Christ and its members believers. Jews and Gentiles were all one
in Him- all washedby His blood, all partakers of the same Spirit of life, and
all equally dependent on Him and on one another.
Jews and Gentiles would also share equally in the same light. In Christ, there
were no longer any specialpromises to Jews (Ed note: the promise to the
nation of Israelof the land is howeveryet to be fulfilled to them and it will be
in the future), no revelations made to them alone. The full blaze of New
Testamenttruth was the property of the church, not Israel.
It made no difference that Saul of Tarsus had been a Hebrew of the Hebrews,
a trained rabbinical scholar, a tribal member of the nation of Israel, and a
practicing and zealous Pharisee. In the church he was an equal partner with
the Philippian jailor and the runaway slave Onesimus. (Phillips, J. Exploring
Ephesians)(Bolding added)

DR. WAYNE BARBER
Ephesians 3:1-9: GOD’S DIVINE MYSTERY—PART 2
by Dr. Wayne Barber
Return to TOP of page
Turn with me to Ephesians chapter3. We’re looking at Part2 of "God’s
Divine Mystery," the mystery of salvation.
Verses 2-13 are a parenthesis. He stops before he starts praying because he
wants them to graspsomething as he enters into prayer for them. He wants to
talk about this mystery of salvation. It is almost as if he doesn’twant the
Gentile believers at Ephesus to evertake their salvation for granted.
We live in a day and age when people take their salvation so lightly and so for
granted. Paul does not want that to happen to the Ephesianbelievers. Paul has
a burden on his heart to let them know that this whole thing had to be
revealedto him, and now it must be revealedto them. It was not man’s idea. It
was God’s idea. God was Redeemerlong before He was everCreator. The
heart of God was to redeem His creationthat He, in his omnipotence and
omni-science, knew would sin againstHim.
He has talked about the riches of our salvationin chapter 1, the reasons for
our salvationin chapter 2, and in chapter 3 he is talking about the revelation
of our salvation. In verses 12 and following, he is going to pray, "God, will
You revealto them what You have revealedto me? Let them see whatYou’ve
done for them." You don’t discoverthis by your own pursuit; it is something
that God must revealto our heart. Yes, you seek afterit. Yes, you ask and
knock, but God has to revealthe things that He Himself has hidden.

He tells them that the salvationof the Gentiles has been a greatmystery. He
goes onto sayhow he got in on that great mystery. In verses 1-3, he said it had
to be revealedto him. Let’s read it.
"Forthis reasonI, Paul, the prisoner of Christ Jesus for the sake of you
Gentiles— if indeed you have heard of the stewardshipof God’s grace which
was given to me for you; that by revelation there was made known to me the
mystery, as I wrote before in brief."
In Ephesians 1:9, he mentions the mystery but doesn’t really clarify what it is.
If you will go over to 2:11-18, he very specificallyclarifies what the mystery is
all about. Look at what verse 14 says:
"ForHe Himself is our peace, who made both groups into one." Now Paulis a
convertedJew writing to converted Gentiles. The Gentiles had been shut out
from the promises that were given to Israelfor so long. Now, the door has
been thrown wide open. Paul is saying:"He broke down the barrier of the
dividing wall. There is nothing now that separatesJew from Gentile in their
pursuit of God through the Lord Jesus Christ. Both Jew and Gentile enter in
the same way."
In verse 15 he says:
"by abolishing in His flesh the enmity, which is the Law of commandments
containedin ordinances, that in Himself He might make the two into one new
man, thus establishing peace, andmight reconcile them both in one body to
God through the cross, by it having put to death the enmity."
Now, what was the mystery that Paul was so excited about that he wants to
tell these Gentile believers? It is that the Jew and Gentile are made into one
new body through Jesus Christ.

However, that is not really the focus. The focus is not the Jew. The focus is the
Gentile. He wants them to realize not so much that the Jew has it, but that the
Gentile now has been included into that which Godonce promised to Israel.
He wants them to see that all of the promises of God that were promised to
Israelnow have been made available to the Gentiles through the Lord Jesus
Christ.
We have seenthe mystery revealed. Now we are going to look at it explained
and then proclaimed. I want you to see the divine work that God did in
effecting your salvationand my salvation. We are Gentiles today, and we live
in a country that has a Gentile mentality. We think it started with us. It didn’t
start with us, we were brought in at the appropriate time. We were shut out
until Acts 8 when God singled out the minister named Paul, to preach the
messageto the Gentiles. The center of evangelismshifted from Jerusalemto
Antioch, and then the messagewentout into all the world that any man,
whether Jew or Gentile, cancome in through the Lord Jesus Christ. That is
what Paul is explaining to the Ephesianbelievers. Let’s look, first of all, at the
mystery explained in verse 5. I will pick up the thought in verse 4. He says:
"And by referring to this, when you read, you can understand my insight into
the mystery of Christ, which in other generations was notmade known to the
sons of men, as it has now been revealedto His holy apostles andprophets in
the Spirit."
To say that the Old Testamentnever mentions anything about the Gentiles
being allowedin would be wrong. As a matter of fact, Paul continuously spoke
of the Old Testamentwhenhe spoke before the Jews to let them know he was
not preaching heresy. In their own Scriptures, through their own prophets,
God had already mentioned that others, who were not calledHis people,
would be allowedin one day. The difference is, as he says in verse 5, it has not
been known as it has now been revealed. In other words, yes, it was alluded to,
but it had never been as clearas it was in that day. It had been made clearto
the apostles andto the prophets in his generation.

You see, the prophets he speaks ofthere are not Old Testamentprophets. The
word "now" distinguishes the New Testamentprophets from the Old
Testamentprophets. It has been revealed to them by the Spirit. Since we know
what the mystery is, let’s begin to see how he focuses inon how the Gentiles
are the whole topic of his conversation. He is writing to Gentile believers. Yes,
the mystery includes the Jew, but the Gentile is his focus.
Look at verse 6. He is going to start explaining the overwhelmingness ofthe
salvationthat the Gentiles have: " to be specific, that the Gentiles are fellow
heirs and fellow members of the body, and fellow partakers of the promise in
Christ Jesus through the gospel." Don’tever take for granted what God has
done. This is what our salvationis all about. This is true of them, and if you
are a believer today, it is true of you.
First of all, we are fellow heirs.
Now what does that mean? "Fellow heirs" refers to the fact that they, as
Gentiles, have the same right to the benefits of the covenantof God’s grace as
the Jews did. Can you imagine what happened to Paul when Godrevealed to
him that the promises made to Israelnow had been granted to the Gentiles?
Then, God gave him the ministry to go tell it to them. This is incredible! We
are fellow heirs! All that was promised to Israelin the new covenantis ours
through Jesus Christ!
What was promised to Israel? Let’s look in two places. Paulsays we are fellow
heirs. We inherit these promises that were first promised to Israel. Jeremiah
31:31 says,
"‘Behold, days are coming,’declares the Lord, ‘when I will make a new
covenantwith the house of Israel and with the house of Judah, not like the
covenantwhich I made with their fathers in the day I took them by the hand
to bring them out of the land of Egypt, My covenantwhich they broke, al-

though I was a husband to them,’ declares the Lord. ‘But this is the covenant
which I will make with the house of Israel after those days,’ declares the Lord,
‘I will put My law within them, and on their heart I will write it.’"
In Ephesians it says He abolished the law contained in ordinances. Thatis the
ceremoniallaw, but he didn’t do awaywith the moral law; He wrote that on
our hearts. He promised Israel,
"One day I am going to write it on your hearts."
This is also now written on our hearts. We have been allowedinto this
promise. Well, it goes on in verse 33 and says:
"and I will be their God, and they shall be My people."
We are going to have a unique relationship that is incredible. This is promised
to Israel, and one day that will be fulfilled to the rest of Israel.
We have been allowedinto that. Ephesians 2 says we are now part of the
family. We are part of the kingdom, part of the Temple, and part of the
family. We are part of this promise. It says in Jeremiah 31:34,
"‘And they shall not teachagain, eachman his neighbor and eachman his
brother, saying, "Know the Lord," for they shall all know Me, from the least
of them to the greatestofthem,’ declares the Lord."
You see, in the Jewishtradition, people couldn’t really know about God
exceptthrough the priests and those who would teachthem in the synagogues.
He says here, "Oh no, in that day it is going to be different. The Holy Spirit is
going to live in you. You shall all know Me and know Me intimately," declares
the Lord. It says, "forI will forgive their iniquity, and their sin I will
remember no more."

If you are a believer and a Gentile, rejoice!We have been allowedinto the
very promises of grace that were given to Israel. We have the law written on
our hearts now as believers. We have something that we never could have had
before. God opened the door to us. The apostle Paul was the herald of the
messageofthe gospel.
Look in Ezekiel36:26-27. He says something else about this new covenantof
grace promised to Israel. It will be fulfilled to Israelone day, but beautifully,
we are allowedinto it. Look at what it says:
"Moreover, Iwill give you a new heart."
You talk about the miracle of healing, the miracle of raising someone from the
dead. What kind of miracle is that? They are still going to die. The miracle is
a brand new heart that is eternal, a heart that is God’s heart. God will give
you a new heart and put a new spirit within you, a new attitude, a new hunger
to obey Him:
"and I will remove the heart of stone from your flesh and give you a heart of
flesh. And I will put My Spirit within you and cause you to walk in My
statutes, and you will be careful to observe My ordinances."
That was promised to Israel. One day it will be fulfilled to Israel. Right now,
to the Jew individually who comes out, to the Gentile who wants to come, it is
given at the moment of belief. We canenter into that which was promised to
Israel. We are fellow heirs to the promises made in the covenantof God’s
grace. You ought to understand that you’ve gota brand new heart. Israel
turned awayfrom God all the time and walkedawayfrom Him. He said,
"I am going to do something so radically different one day. I am going to
make you My children by birth. I am going to give you a relationship to Me,
and I am going to cause you to walk in My statutes. You won’t turn away
from Me, and I won’t turn awayfrom you."

We are now fellow heirs with those Israelites. We have been allowedinto that
very covenant. Israelas a nation has not yet experiencedit. They will one day.
God has not forgottenHis people, but this New Covenanthas given to you and
me the opportunity to enter into the promises once made to Israel. Can you
imagine how the apostle Paul must have felt? Can you imagine how over-
whelmed he must have been when God beganto revealthis to his heart? Now
remember, he was schooledunder Gamaliel. He stood there and watched
Stephen be stoned to death. He held their garments while they stoned him. He
stoodagainsteverything that he is now preaching. God had to revealit to his
heart, this educatedJewishman, a Pharisee ofthe Pharisees. He saidin
Philippians 3, as to the law, he was absolutely found righteous. Here is a man
that found out the Gentiles have now been allowedinto everything that he
thought was just solely given to a Jew. What an overwhelming truth. We are
fellow heirs. Everything that was promised to Israel, we have been allowedto
participate in.
Second, he says we are fellow members of the body.
We canbe just as closelyrelatedto Christ as a Jew once we are all believers.
We have the same relationship in the family as they do. He doesn’tdistinguish
the Jew that comes to know Christ from the Gentile who comes to know
Christ. We saw that in chapter 2. He makes them both into one brand new
body. We are both brand new creations, and we have the same oneness with
Him in the family. Gentiles are not in the body because ofthe courtesyof the
Jews. I like that. The Jews didn’t stop and say, "Well, okayguys, we will let
you in." They had nothing to do with it. The Jews are not in by the courtesyof
the Gentiles. Bothof them are in solelyby the grace ofthe Lord Jesus Christ.
We have been allowedin. We are fellow heirs. We are fellow members of the
body.
Not only that, third, we are fellow partakers of the promise in Christ Jesus
through the gospel. Thatis the promise of redemption, that if a man comes by
faith in the Lord Jesus Christ, he canenter into the family of God. I want you

to see that in Galatians chapter3. There are severalverses here that tell us
now we have been allowedto partake. Look at Galatians 3:13-14 to catchthe
whole sentence:
"Christ redeemedus from the curse of the Law, having become a curse for
us—for it is written, ‘Cursed is everyone who hangs on a tree in order that in
might receive the promise of the Spirit through faith." We have been allowed
in. We have redemption through the Lord Jesus Christ.
Look down at Galatians 3:19.
"Why the Law then? It was added because oftransgressions, having been
ordained through angels by the agencyof a mediator, until the seedshould
come to whom the promise had been made."
The seedwas promised to Abraham, and now we are a part of all of this.
Remember, He told Abraham, "through you all nations will be blessed." How
can all nations be blessedthrough the Jewishrace? Throughthe seedthat
came to them, which was the Lord Jesus Christ. We’ve been allowedin by
faith in Him.
Look at Galatians 3:22:
"But the Scripture has shut up all men under sin, that the promise by faith in
Jesus Christ might be given to those who believe." There is no distinction
there whether they are Jew or Gentile. Now we canenter in to the promise. If
we believe, we are a part of the redeemed.
Look down in Galatians 3:29:
"And if you belong to Christ, then you are Abraham’s offspring, heirs
according to promise."

He is talking about spiritual Israelhere. He is talking about the Israelthat has
come, by faith in Jesus Christ, into the family, into the kingdom, into the very
holy Temple of God Himself. He is saying to those Gentiles in Ephesus,
"Don’t take this thing for granted. It was revealedto me and then explained
to me very specificallythat you are allowedin. God stopped me on the
Damascus Road. He commissionedme and made me an apostle out of due
season. Iam preaching something to you that God revealedto me. Don’t you
dare take it for granted. Gentiles, you have been allowedin. You are fellow
heirs, fellow members of the body and fellow partakers ofthe promise in
Christ Jesus."
Do you realize what you have, what I have? We are talking about what you
have in Jesus Christ. You are rich beyond measure.
Folks, we take it for granted. We are walking right past something that one
day we are going to be sorry we took for granted. When my father died in
1966, he was 60 years old. He was the picture of health. He had some heart
problems, but he had come out of them. He was looking forward to
retirement. My Dad, on November 12, 1966, wastakenout of here. You know,
when I stoodthere that day to minister to the family, God brought something
to my mind that has haunted me ever since. I beganto think back to the way I
took that man for granted for so many years in my life. I took for granted that
he was going to live forever. I took for granted his kindness and goodness to
me. All of a sudden on that day, it just stopped. It was like God said,
"There is not one single thing you can do. You can’t relive all of that time that
you took for granted knowing him."
Well, folks, it is going to be even more so when we stand before Jesus one day.
Oh, yes, we live in America. I understand that. I understand that you cango
to any church you want. You can find any Bible Study book you want.

Everybody is just taking everything for granted as if we deserve it. But folks,
Paul is saying,
"Before I even begin to pray for you, understand something. The only reason
that you are in is because ofGod. He revealedit to me. He explained it to me,
and then He sent me to proclaim it to you and me."
That is the third thing. Notonly was the mystery explained, but the mystery
was pro-claimed. I want you to see that in verses 7-9 of our text. Paul is just
overwhelmed by the fact that this is all God’s doing. He had nothing to do
with it. This is not some man-made religion. Verse 7 says:
"of which I was made a minister, according to the gift of God’s grace which
was given to me according to the working of His power."
Paul says,
"Listen, not only was this by revelationand explanation, but it was by the
proclamation of it. God made me a minister. I had nothing to do with it. God
calledme."
Then he uses the phrase in verse 7,
"according to the gift of God’s grace, whichwas given to me according to the
working of His power." Paulsays, "It was God’s divine favor and power."
He took an evil opponent of the gospeland transformed him. Then He gave
him the very message whichhe had spent his life opposing. God did it, every
bit of it. He said,
"He even gave me the proclamation."
Do you realize how many books of the New TestamentPaul wrote? Folks,
what he is saying is,
"This book right here was not by man. God gave it to us."

All the epistles to those churches that he had gone to are God’s Word, not
Paul’s. Paul is trying to back out of the picture. He is saying, "Don’tever look
at me, I am just as overwhelmedas you ought to be. I am just praying that
God will revealto your heart what He has revealedto my heart. Our salvation
should never be taken for granted."
In Ephesians 3:8 he says,
"To me, the very leastof all saints, this grace was given, to preach to the
Gentiles the unfathomable riches of Christ."
Now that is why I read that verse. Do you know what that word
"unfathomable" means? It means "that which is past finding out, past
discovering." In other words, there is so much. Paul is saying,
"Even in the preaching of the gospel, I am realizing there is so much more
that I don’t even know."
The scriptures are the gospelof Jesus Christ, the gospelof our salvation, the
gospelof eternity, the gospelof creation, and everything else. It is like a well
that has no bottom.
Listen, don’t ever take salvationfor granted folks. Rememberwhose you are.
Remember who you are. As a matter of fact, we are about to getinto
Ephesians 4-6. That’s not the riches. That’s not the reasons. That’s not the
revelation. That’s the responsibilities of our salvation, and they are based on
everything Paul has said in the first three chapters. If you don’t getthis down
pat, you’ll never understand why there is so much responsibility for
Christians to live as God wants them to live.

JOSEPHBEET
he mystery of Christ: expounded in Colossians1:27. The presence of Christ in
His people, as a pledge of the splendour awaiting them, is a secretknownonly
to those specially taught by God. This secret, whichis the matter understood,
is here representedas the surrounding element of the spiritual insight which
Paul’s readers would recognisein his teaching about the union in Christ of
Jews and Gentiles.
Ephesians 3:5. Generations:the successive courses ofmen living at one time.
So Philippians 2:15; Colossians 1:26.
Other: more correctlydifferent. It calls attention to the different and less
favoured position of those who lived before the Gospelage. The words are
here a note of time.
The sons of men: men lookedupon in the light of their human origin: so
Genesis 11:5;Psalms 8:4; Psalms 11:4. ‘While the successive generations of
the past, so different in their lowerprivileges from the men of Paul’s day,
followedeachother from the cradle to the grave, the greatsecretnow
revealedwas not made knownto the offspring of human parents.’
Revealed;takes up made known by way of revelation in Ephesians 3:3, and
asserts thatothers shared with Paul the truth supernaturally communicated
to him.
Apostles and prophets: as in Ephesians 2:20. These were holy because in
virtue of their office they stoodin specialrelation to God. Cp. Luke 1:70.
In the Spirit: same words and sense as in Ephesians 2:22. Close parallelin
Matthew 22:43 : for David was (Acts 2:30) a prophet. Both Apostles and
Prophets were speciallyinspired by the Holy Spirit, who made knownto them
truths till then not known to men. They held respectively(Ephesians 4:11; 1
Corinthians 12:28) the first and secondranks in the universal Church;
differing in the supreme authority exercisedby the Apostles.
Ephesians 3:6. Statementof the mystery now revealed.

That the Gentiles are etc.: objectivelyin Christ, subjectively through each
one’s faith.
Fellow-heirs:same word and sense in Romans 8:17; Hebrews 11:9; 1 Peter
3:7. To Gentiles, as to Jews, belongs,in virtue of their filial relation to God,
the wealthof heaven.
Fellow-members-of-the-body:a word not found elsewhere and probably
coined by Paul. It presents the union of Jews and Gentiles under Paul’s
favourite metaphor of the Body of Christ.
Fellow-partakers:same word in Ephesians 5:7. These three words, beginning
with the same syllable, proclaim very clearly the equal rights of Jews and
Gentiles.
The promise: as in Ephesians 2:12. It was designedfor, and will be fulfilled in,
Jews and Gentiles alike;and therefore belongs to both.
In Christ Jesus:as in Ephesians 2:13, which is explained in Ephesians 2:14-15.
The above was God’s purpose from eternity: Ephesians 1:4. Therefore in His
eternal purpose, which is more real than any creature, alreadyJews and
Gentiles are, in virtue of their relation to Christ, sharers of the one
inheritance, members of the one body, and sharers of the one promise.
Through the Gospel:means by which this objective right is subjectively and
personally appropriated, and this purpose of eternity accomplishedin time.
As Abraham, in the day when he believed the promise, stoodbefore God as
already father of many nations, so before time beganthe believing Gentiles
stoodbefore God, as, by means of the goodnews announced by Christ and His
servants, sharers with the believing Israelites of the blessings promised to
Abraham.
The union of Jews and Gentiles in the one Church may seemto some
unworthy to be calledthe mystery of Christ. But this union is a logicalresult
of the centraldoctrine of the Gospel, viz. that God accepts into His favour all
who believe. Consequently, in the extension to the Gentiles of the rights of the
New Covenant, was involved the essence ofthe Gospel. Hence the strong
language ofGalatians 5:2; Galatians 4:10-11. Moreover, to Paul, a zealous

Jesus was the mystery of the gospel

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