Charles Ellicott Commentary Ephesians 3

For this cause . . .—After much discussion about the construction of this verse, there seems little doubt that the nominative, I, Paul, must be carried on beyond the digression about the mystery of the gospel, and his part in ministering it, which follows. The only question which can properly be raised is whether the resumption takes place at Ephesians 3:13, I desire that ye faint not; or at Ephesians 3:14, I bow my knees; and this seems decided for the latter alternative, both by the emphatic repetition of for this cause, and by the far greater weight and finality of the latter sentence.

The prisoner of Jesus Christ.—The phrase (Philemon 1:9; 2 Timothy 1:8) is dwelled upon with an emphasis, explained by St. Paul’s conviction that his bonds tended to the furtherance of the gospel—not merely by exciting a sympathy which might open the heart to his words, but even more by showing the victorious power of God’s word and grace—which is not bound—to triumph over captivity and the danger of death.

The expression itself is notable. When St. Paul calls himself the prisoner of Jesus Christ, he represents our Lord’s own will as ordaining his captivity for His own transcendent purposes of good, making him an ambassador in chains (Ephesians 6:20), and these the bonds of the gospel. (and Acts 28:20, For the hope of Israel I am bound in this chain.)

Hence, in this passage, St. Paul seems to speak of his captivity as a special proof of the reality of his mission and a new step in its progress. He appeals to it accordingly, just as in the final salutation of the Colossian Epistle, Remember my bonds. The whole idea is a striking instance of the spiritual alchemy of faith, turning all things to good—not unlike the magnificent passage (in 2 Corinthians 11:23–30) of his glorying in his infirmities.

For you Gentiles.—This was literally true of the origin of his captivity, proceeding as it did from the jealousy of the Jews, excited by the free admission of the Gentiles to the Church; but the reference is not to be limited to this. St. Paul regards the captivity as only one incident in a mission sending him entirely to the Gentiles (Acts 21:21; Romans 11:13; Galatians 2:9). From these words the digression of Ephesians 3:2-13 starts, bringing out the reality and greatness of that mission.

On verses 1-13:

Ephesians 3:1–13 contain two subjects closely blended together:

1. (Carrying on what is implied in the contrast drawn out in Ephesians 2:0) The absolute newness of this dispensation to the Gentiles—a mystery hidden from the beginning in God, but now at last revealed.

2. An emphatic claim for St. Paul himself, less than the least although he is, of a special apostleship to the Gentiles, proclaiming this mystery by word and deed.

Ephesians 3:14–19 contains a prayer, addressed with special emphasis to the Father of all, that by the strengthening grace of the Spirit and the indwelling of Christ, accepted in faith and deepened by love, they may, first, know the mystery already described in all its greatness; and, next, learn by experience the unsearchable love of Christ, as dwelling in them, and so filling them up to the fulness of God.

Ephesians 3:20–21 sum up the whole in a doxology to God the Father through Christ Jesus. It may be compared with the other more solemn doxologies in the New Testament: as Romans 16:25; 1 Timothy 5:15–16; Jude 1:24–25; Revelation 1:6. Each has its distinctive character. Here the prevailing idea of the preceding chapters is the wonder and the mystery of God’s fore-ordaining love, overflowing in the riches of His grace to those who are made one with Him and with each other in Christ Jesus. Hence, God is here described as He who is able to do exceeding abundantly above all that we ask or think, and to do all by His power dwelling and working in us.

Which in other ages (rather, to other generations) was not made known to the sons of men.—For the general sense compare Colossians 1:27. The phrase “the sons of men” (except that it is once used in Mark 3:28) is peculiar to the Old Testament, where it is of frequent use in the poetical books, and it is notable that in Ezekiel it is the name by which the prophet himself is constantly addressed.

Hence, although it is probably wrong to restrict to the children of Israel, or to the prophets, words which by their very nature apply to all mankind, yet the phrase seems to be used with a suggestion of the contrast between the old dispensation and the new. (Compare our Lord’s words in Matthew 11:11, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.)

As it is now revealed to his holy apostles and prophets by the Spirit.—The application of the epithet “holy” to the Apostles has been thought strange as coming from one of their number; and it is worth noting that this exceptional application is certainly more appropriate to the comparatively impersonal style of an encyclical epistle. But the epithet (applied to the Old Testament prophets in Luke 1:70; Acts 3:21; 2 Peter 3:2), like the frequent use of it as the substantive “saints,” in application to all Christians, refers not to personal character, but to official call and privilege.

In this passage it is clear that it is used thus, in emphatic contrast with “the sons of men” above, and in connection with the following words, in the Spirit. The contrast here briefly conveyed is the same which is drawn out in 1 Corinthians 2:0 between the wisdom of men, and the wisdom of God, sanctifying, and so enlightening, the Christian soul.

That the Gentiles should be fellowheirs.—More exactly, are fellow-heirs, admitted already fully in God’s councils, and also partially in actual fact, to the kingdom of God.

And of the same body, and [fellow-] partakers of his promise.—These three words (of which the last two are unique to this Epistle) evidently describe progressive steps in the work of salvation. First comes the acceptance by 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 actual enjoyment of a share in the promise—that is, all the spiritual blessings of the covenant, called “promises” because, though real in themselves, they are only an earnest of the hereafter. At every point, stress is laid on their fellowship with Israel in all these gifts. The shoots of the wild olive (Romans 11:17) are first chosen out, then grafted in, and lastly partake with the natural branches of the root and fatness of the olive tree.

In Christ by the gospel.—These words should be joined with all the three preceding. Of all the privileges of the new life, being in Christ is the substance, and the reception of the gospel in faith is the instrument.