Chapter 3
This chapter consists of two parts. I. Of the account which
Paul gives the Ephesians concerning himself, as he was appointed by God to be
the apostle of the Gentiles (v. 1–13). II. Of his devout and affectionate
prayer to God for the Ephesians (v. 14–21). We may observe it to have been very
much the practice of this apostle to intermix, with his instructions and
counsels, intercessions and prayers to God for those to whom he wrote, as
knowing that all his instructions and teachings would be useless and vain,
except God did co-operate with them, and render them effectual. This is an
example that all the ministers of Christ should copy after, praying earnestly
that the efficacious operations of the divine Spirit may attend their
ministrations, and crown them with success.
Verses 1-13
Here we have the account which Paul gives the Ephesians
concerning himself, as he was appointed by God the apostle of the Gentiles.
I. We may observe that he acquaints them with the
tribulations and sufferings which he endured in the discharge of that office,
v. 1. The first clause refers to the preceding chapter, and may be understood
either of these two ways:—1. "For this cause,—for having preached
the doctrine contained in the foregoing chapter, and for asserting that the
great privileges of the gospel belong not only to the Jews, but to believing
Gentiles also, though they are not circumcised,—for this I am now a prisoner,
but a prisoner of Jesus Christ, as I suffer in his cause and for his
sake, and continue his faithful servant and the object of his special
protection and care, while I am thus suffering for him.’’ Observe, Christ’s
servants, if they come to be prisoners, are his prisoners; and he despises not
his prisoners. He thinks never the worse of them for the bad character which
the world gives them or the evil treatment that they met with in it. Paul
adhered to Christ, and Christ owned him, when he was in prison.—For you,
Gentiles; the Jews persecuted and imprisoned him because he was the apostle
of the Gentiles, and preached the gospel to them. We may learn hence that the
faithful ministers of Christ are to dispense his sacred truths, however
disagreeable they may be to some, and whatever they themselves may suffer for
doing so. Or, 2. The words may be thus understood:—"For this cause,—since
you are no more strangers and foreigners (as ch. 2:19), but are united
to Christ, and admitted into communion with his church,—I Paul, who am the
prisoner of Jesus Christ, pray that you may be enabled to act as becomes
persons thus favoured by God, and made partakers of such privileges.’’ To this
purport you find him expressing himself in v. 14, where, after the digression
contained in the several verses intervening, he proceeds with what he began in
the first verse. Observe, Those who have received grace and signal favours from
God stand in need of prayer, that they may improve and advance, and continue to
act as becomes them. And, seeing Paul while he was a prisoner employed himself
in such prayers to God in behalf of the Ephesians, we should learn that no
particular sufferings of our own should make us so solicitous about ourselves
as to neglect the cases of others in our supplications and addresses to God. He
speaks again of his sufferings: Wherefore I desire that you faint not at my
tribulation for you, which is your glory, v. 13. While he was in prison, he
suffered much there; and, though it was upon their account that he suffered,
yet he would not have them discouraged nor dismayed at this, seeing God had
done such great things for them by his ministry. What a tender concern was here
for these Ephesians! The apostle seems to have been more solicitous lest they
should be discouraged and faint upon his tribulations than about what he
himself endured; and, to prevent this, he tells them that his sufferings were
their glory, and would be so far from being a real discouragement, if they duly
considered the matter, that they ministered cause to them for glorying and for
rejoicing, as this discovered the great esteem and regard which God bore to
them, in that he not only sent his apostles to preach the gospel to them, but
even to suffer for them, and to confirm the truths they delivered by the
persecutions they underwent. Observe, Not only the faithful ministers of Christ
themselves, but their people too, have some special cause for joy and glorying,
when they suffer for the sake of dispensing the gospel.
II. The apostle informs them of God’s appointing him to the
office, and eminently fitting and qualifying him for it, by a special
revelation that he made unto him. 1. God appointed him to the office: If you
have heard of the dispensation of the grace of God, which is given me to
you-ward, v. 2. They could not have heard of this, and therefore he does
not design to speak doubtfully of this matter. Eige is sometimes an affirmative particle, and we may read it, Since
you have heard, etc. He styles the gospel the grace of God here (as
in other places) because it is the gift of divine grace to sinful men; and all
the gracious overtures that it makes, and the joyful tidings that it contains,
proceed from the rich grace of God; and it is also the great instrument in the
hands of the Spirit by which God works grace in the souls of men. He speaks of
the dispensation of this grace given to him; he means as he was authorized and
commissioned by God to dispense the doctrine of the gospel, which commission
and authority were given to him chiefly for he service of the Gentiles: to
you-ward. And again, speaking of the gospel, he says, Whereof I was made
a minister, etc., v. 7 Here he again asserts his authority. He was
MADE a minister—he did not make himself such; he took not to himself
that honour-and he was made such according to the gift of the grace of God
unto him. God supplied and furnished him for his work; and in the
performance of it suitably assisted him with all needful gifts and graces, both
ordinary and extraordinary, and that by the effectual working of his power,
in himself more especially, and also in great numbers of those to whom he
preached, by which means his labours among them were successful. Observe, What
God calls men to he fits them for, and does it with an almighty power. An
effectual working of divine power attends the gifts of divine grace. 2. As God
appointed him to the office, so he eminently qualified him for it, by a special
revelation that he made unto him. He makes mention both of the mystery that was
revealed and of the revelation of it. (1.) The mystery revealed is that the
Gentiles should be fellow-heirs, and of the same body, and partakers of his
promise in Christ, by the gospel (v. 6); that is, that they should be
joint-heirs with the believing Jews of the heavenly inheritance; and that they
should be members of the same mystical body, be received into the church of
Christ, and be interested in the gospel-promises, as well as the Jews, and
particularly in that great promise of the Spirit. And this in Christ,
being united to Christ, in whom all the promises are yea and amen; and by
the gospel, that is, in the times of the gospel, as some understand it; or,
by the gospel preached to them, which is the great instrument and means
by which God works faith in Christ, as others. This was the great truth revealed
to the apostles, namely, that God would call the Gentiles to salvation by faith
in Christ, and that without the works of the law. (2.) Of the revelation of
this truth he speaks, v. 3-5. Here we may observe that the coalition of Jews
and Gentiles in the gospel church was a mystery, a great mystery, what was
designed in the counsel of God before all worlds, but what could not be fully
understood for many ages, till the accomplishment expounded the prophecies of
it. It is called a mystery because the several circumstances and peculiarities
of it (such as the time and manner and means by which it should be effected)
were concealed and kept secret in God’s own breast, till be an immediate revelation
he made them known to his servant. See Acts 26:16–18. And it is called the
mystery of Christ because it was revealed by him (Gal. 1:12), and because it
relates so very much to him. Of this the apostle has given some hints afore,
or a little before; that is, in the preceding chapters. Whereby, when you
read; or, as those words may be read, unto which attending (and it
is not enough for us barely to read the scriptures, unless we attend to them,
and seriously consider and lay to heart what we read), you may understand my
knowledge in the mystery of Christ; so as to perceive how God had fitted
and qualified him to be an apostle to the Gentiles, which might be to them an
evident token of his divine authority. This mystery, he says, in
other ages was not made known unto the sons of men, as it is now revealed unto his
holy apostles and prophets by the Spirit (v. 5); that is, "It was not
so fully and clearly discovered in the ages before Christ as it is now revealed
unto the prophets of this age, the prophets of the New Testament, who are
immediately inspired and taught by the Spirit.’’ Let us observe, that the
conversion of the Gentile world to the faith of Christ was an adorable mystery,
and we ought to bless God for it. Who would have imagined that those who had
been so long in the dark, and at so great a distance, would be enlightened with
the marvellous light, and be made nigh? Let us learn hence not to despair of
the worst, of the worst of persons, and the worst of nations. Nothing is too
hard for divine grace to do: none so unworthy but God may please to confer great
grace upon them. And how much are we ourselves interested in this affair; not
only as we live in a time in which the mystery is revealed, but particularly as
we are a part of the nations which in times past were foreigners and strangers,
and lived in gross idolatry; but are now enlightened with the everlasting
gospel, and partake of its promises!
III. The apostle informs them how he was employed in this
office, and that with respect to the Gentiles, and to all men.
1. With respect to the Gentiles, he preached to them the
unsearchable riches of Christ, v. 8. Observe, in this verse, how humbly he
speaks of himself, and how highly he speaks of Jesus Christ. (1.) How humbly he
speaks of himself: I am less than the least of all saints. St. Paul, who
was the chief of the apostles, calls himself less than the least of all
saints: he means on account of his having been formerly a persecutor of the
followers of Christ. He was, in his own esteem, as little as could be. What can
be less than the least? To speak himself as little as could be, he speaks
himself less than could be. Observe, Those whom God advances to honourable
employments he humbles and makes low in their own eyes; and, where God gives
grace to be humble, there he gives all other grace. You may also observe in
what a different manner the apostle speaks of himself and of his office. While
he magnifies his office, he debases himself. Observe, A faithful minister of
Christ may be very humble, and think very meanly of himself, even when he
thinks and speaks very highly and honourably of his sacred function. (2.) How
highly he speaks of Jesus Christ: The unsearchable riches of Christ.
There is a mighty treasury of mercy, grace, and love, laid up in Christ Jesus,
and that both for Jews and Gentiles. Or, the riches of the gospel are here
spoken of as the riches of Christ: the riches which Christ purchased for, and
bestows upon, all believers. And they are unsearchable riches, which we cannot
find the bottom of, which human sagacity could never have discovered, and men
could no otherwise attain to the knowledge of them but by revelation. Now it
was the apostle’s business and employment to preach these unsearchable
riches of Christ among the Gentiles: and it was a favour he greatly valued,
and looked upon it as an unspeakable honour to him: "Unto me is this
grace given; this special favour God has granted to such an unworthy
creature as I am.’’ And it is an unspeakable favour to the Gentile world that
to them the unsearchable riches of Christ are preached. Though many
remain poor, and are not enriched with these riches, yet it is a favour to have
them preached among us, to have an offer of them made to us; and, if we are not
enriched with them, it is our own fault.
2. With respect to all men, v. 9. His business and
employment were to make all men see (to publish and make known to the
whole world) what is the fellowship of the mystery (that the Gentiles
who have hitherto been strangers to the church, shall be admitted into
communion with it) which from the beginning of the world hath been hid in
God (kept secret in his purpose), who created all things by Jesus
Christ: as Jn. 1:3, All things were made by him, and without him was not
any thing made that was made; and therefore no wonder that he saves the
Gentiles as well as the Jews; for he is the common Creator of them both: and we
may conclude that he is able to perform the work of their redemption, seeing he
was able to accomplish the great work of creation. It is true that both the
first creation, when God made all things out of nothing, and the new creation,
whereby sinners are made new creatures by converting grace, are of God by Jesus
Christ. The apostle adds, To the intent that now unto the principalities and
powers in heavenly places might be known, by the church, the manifold wisdom of
God, v. 10. This was one things, among others, which God had in his eye in
revealing this mystery, that the good angels, who have a pre-eminence in
governing the kingdoms and principalities of the world, and who are endued with
great power to execute the will of God on this earth (though their ordinary
residence is in heaven) may be informed, from what passes in the church and is
done in and by it, of the manifold wisdom of God; that is, of the great
variety with which God wisely dispenses things, or of his wisdom manifested in
the many ways and methods he takes in ordering his church in the several ages
of it, and especially in receiving the Gentiles into it. The holy angels, who
look into the mystery of our redemption by Christ, could not but take notice of
this branch of that mystery, that among the Gentiles is preached the
unsearchable riches of Christ. And this is according to the eternal purpose
which he purposed in Christ Jesus our Lord, v. 11. Some translate the words
kata prothesin toµn aioµnoµn thus According to the fore-disposing of the ages which
he made, etc. So Dr. Whitby, etc. "In the first of the ages,’’ says
this author, "his wisdom seeing fit to give the promise of a Saviour to a
fallen Adam: in the second age to typify and represent him to the Jews in
sacred persons, rites, and sacrifices: and in the age of the Messiah, or the
last age, to reveal him to the Jews, and preach him to the Gentiles.’’ Others
understand it, according to our translation, of the eternal purpose which God
purposed to execute in and through Jesus Christ, the whole of what he has done
in the great affair of man’s redemption being in pursuance of his eternal
decree about that matter. The apostle, having mentioned our Lord Jesus Christ,
subjoins concerning him, In whom we have boldness and access with confidence
by the faith of him (v. 12); that is, "By (or through) whom we have
liberty to open our minds freely to God, as to a Father, and a well-grounded
persuasion of audience and of acceptance with him; and this by means of the
faith we have in him, as our great Mediator and Advocate.’’ We may come with
humble boldness to hear from God, knowing that the terror of the curse is done
away; and we may expect to hear from him good words and comfortable. We may
have access with confidence to speak to God, knowing that we have such a
Mediator between God and us, and such an Advocate with the Father.
Verses 14-21
We now come to the second part of this chapter, which
contains Paul’s devout and affectionate prayer to God for his beloved
Ephesians.—For this cause. This may be referred either to the
immediately foregoing verse, That you faint not, etc., or, rather, the
apostle is here resuming what he began at the first verse, from which he
digressed in those which are interposed. Observe,
I. To whom he prays—to God, as the Father of our Lord
Jesus Christ, of which see ch. 1:3.
II. His outward posture in prayer, which was humble and
reverent: I bow my knees. Note, When we draw nigh to God, we should
reverence him in our hearts, and express our reverence in the most suitable and
becoming behaviour and gesture. Here, having mentioned Christ, he cannot pass
without an honourable encomium of his love, v. 15. The universal church has a
dependence upon the Lord Jesus Christ: Of whom the whole family in heaven
and earth is named. The Jews were wont to boast of Abraham as their father,
but now Jews and Gentiles are both denominated from Christ (so some); while
others understand it of the saints in heaven, who wear the crown of glory, and
of saints on earth who are going on in the work of grace here. Both the one and
the other make but one family, one household; and from him they are named
CHRISTIANS, as they really are such, acknowledging their dependence upon, and
their relation to, Christ.
III. What the apostle asks of God for these his
friends-spiritual blessings, which are the best blessings, and the most
earnestly to be sought and prayed for by every one of us, both for ourselves
and for our friends. 1. Spiritual strength for the work and duty to which they
were called, and in which they were employed: That he would grant you,
according to the riches of his grace, to be strengthened, etc. The inner
man is the heart or soul. To be strengthened with might is to be
mightily strengthened, much more than they were at present; to be endued with a
high degree of grace, and spiritual abilities for discharging duty, resisting
temptations, enduring persecutions, etc. And the apostle prays that this may be
according to the riches of his glory, or according to his glorious
riches-answerable to that great abundance of grace, mercy, and power, which
resides in God, and is his glory: and this by his Spirit, who is the immediate
worker of grace in the souls of God’s people. Observe from these things, That
strength from the Spirit of God in the inner man is the best and most desirable
strength, strength in the soul, the strength of faith and other graces,
strength to serve God and to do our duty, and to persevere in our Christian
course with vigour and with cheerfulness. And let us further observe that as
the work of grace is first begun so it is continued and carried on, by the
blessed Spirit of God. 2. The indwelling of Christ in their hearts, v. 17.
Christ is said to dwell in his people, as he is always present with them by his
gracious influences and operations. Observe, It is a desirable thing to have
Christ dwell in our hearts; and if the law of Christ be written there, and the
love of Christ be shed abroad there, then Christ dwells there. Christ is an
inhabitant in the soul of every good Christian. Where his spirit dwells, there
he swells; and he dwells in the heart by faith, by means of the continual
exercise of faith upon him. Faith opens the door of the soul, to receive
Christ; faith admits him, and submits to him. By faith we are united to Christ,
and have an interest in him. 3. The fixing of pious and devout affections in
the soul: That you being rooted and grounded in love, stedfastly fixed
in your love to God, the Father of our Lord Jesus Christ, and to all the
saints, the beloved of our Lord Jesus Christ. Many have some love to God and to
his servants, but it is a flash, like the crackling of throns under a pot, it
makes a great noise, but is gone presently. We should earnestly desire that
good affections may be fixed in us, that we may be rooted and grounded in
love. Some understand it of their being settled and established in the
sense of God’s love to them, which would inspire them with greater ardours of
holy love to him, and to one another. And how very desirable is it to have a
settled fixed sense of the love of God and Christ to our souls, so as to be
able to say with the apostle at all times, He has loved me! Now the best
way to attain this is to be careful that we maintain a constant love to God in
our souls; this will be the evidence of the love of God to us. We love him,
because he first loved us. In order to this he prays, 4. For their
experimental acquaintance with the love of Jesus Christ. The more intimate
acquaintance we have with Christ’s love to us, the more our love will be drawn
out to him, and to those who are his, for his sake: That you may be able to
comprehend with all saints, etc. (v. 18, 19); that is, more clearly to
understand, and firmly to believe, the wonderful love of Christ to his, which
the saints do understand and believe in some measure, and shall understand more
hereafter. Christians should not aim to comprehend above all saints; but be
content that God deals with them as he uses to do with those who love and fear
his name: we should desire to comprehend with all saints, to have so
much knowledge as the saints are allowed to have in this world. We should be
ambitious of coming up with the first three; but not of going beyond
what is the measure of the stature of other saints. It is observable how
magnificently the apostle speaks of the love of Christ. The dimensions of
redeeming love are admirable: The breadth, and length, and depth, and
height. By enumerating these dimensions, the apostle designs to signify the
exceeding greatness of the love of Christ, the unsearchable riches of his love,
which is higher than heaven, deeper than hell, longer than the earth, and
broader than the sea, Job 11:8, 9. Some describe the particulars thus: By
the breadth of it we may understand the extent of it to all ages, nations, and
ranks of men; by the length of it, its continuance from everlasting to
everlasting; by the depth of it, its stooping to the lowest condition, with a
design to relieve and save those who have sunk into the depths of sin and
misery; by its height, its entitling and raising us up to the heavenly
happiness and glory. We should desire to comprehend this love: it is the
character of all the saints that they do so; for they all have a complacency
and a confidence in the love of Christ: And to know the love of Christ which
passeth knowledge, v. 19. If it passeth knowledge, how can we know it? We
must pray and endeavour to know something, and should still covet and strive to
know more and more of it, though, after the best endeavours, none can fully
comprehend it: in its full extent it surpasses knowledge. Though the love of
Christ may be better perceived and known by Christians than it generally is,
yet it cannot be fully understood on this side heaven. 5. He prays that they
may be filled with all the fulness of God. It is a high expression: we
should not dare to use it if we did not find it in the scriptures. It is like
those other expressions, of being partakers of a divine nature, and of
being perfect as our Father in heaven is perfect. We are not to
understand it of his fulness as God in himself, but of his fulness as a God in
covenant with us, as a God to his people: such a fulness as God is ready to
bestow, who is willing to fill them all to the utmost of their capacity, and
that with all those gifts and graces which he sees they need. Those who receive
grace for grace from Christ’s fulness may be said to be filled with the
fulness of God, according to their capacity, all which is in order to their
arriving at the highest degree of the knowledge and enjoyment of God, and an
entire conformity to him.
The apostle closes the chapter with a doxology, v. 20, 21.
It is proper to conclude our prayers with praises. Our blessed Saviour has
taught us to do so. Take notice how he describes God, and how he ascribes glory
to him. He describes him as a God that is able to do exceedingly abundantly
above all that we ask or think. There is an inexhaustible fulness of grace
and mercy in God, which the prayers of all the saints can never draw dry.
Whatever we may ask, or think to ask, still God is still able to do more,
abundantly more, exceedingly abundantly more. Open thy mouth ever so wide,
still he hath wherewithal to fill it. Note, In our applications to God we
should encourage our faith by a consideration of his all-sufficiency and
almighty power. According to the power which worketh in us. As if he had
said, We have already had a proof of this power of God, in what he hath wrought
in us and done for us, having quickened us by his grace, and converted us to
himself. The power that still worketh for the saints is according to that power
that hath wrought in them. Wherever God gives of his fulness he gives to
experience his power. Having thus described God, he ascribes glory to him. When
we come to ask for grace from God, we ought to give glory to God. Unto him be
glory in the church by Christ Jesus. In ascribing glory to God, we ascribe all
excellences and perfections to him, glory being the effulgency and result of
them all. Observe, The seat of God’s praises is in the church. That little rent
of praise which God receives from this world is from the church, a sacred
society constituted for the glory of God, every particular member of which,
both Jew and Gentile, concurs in this work of praising God. The Mediator of
these praises is Jesus Christ. All God’s gifts come from his to us through the
hand of Christ; and all our praises pass from us to him through the same hand.
And God should and will be praised thus throughout all ages, world without
end; for he will ever have a church to praise him, and he will ever have
his tribute of praise from his church. Amen. So be it; and so it will
certainly be.
Excerpt from:
Matthew Henry's Commentary on the Whole Bible
Matthew Henry (1662 - 1714)
Visit www.e-sword.net
and www.ccel.org
