Expositor's Bible Commentary Commentary Ephesians 3

“For this reason” (repeated in v.14) connects immediately with 2:22, but Paul recalls 2:11–22 and perhaps what lies even further back than that. “I, Paul” is left suspended without a verb until v.14, where it is at last supplied—“I kneel.” Having identified himself by name, Paul is reminded of his captivity in Rome. He refuses to regard himself as a victim either of the Jews or of the Roman emperor; rather, he is “the prisoner of Christ Jesus.” He insists that his imprisonment is a mark of his apostleship. Furthermore, it was his championship of the Gentile cause that had brought about his arrest in Jerusalem (Acts 21:21, 28). It was on account of an Ephesian convert, Trophimus, that he had eventually run afoul of the Jewish mob. “You Gentiles” follows on from Eph 2:11.

Paul elaborates on his ministry as a preacher to the Gentiles. He assumes that his readers are aware of his special commission, having heard about it either from Paul himself when he was with them or by report from others. Paul refers to his ministry as an “administration [GK 3873] of God’s grace.” The term usually means stewardship or task (Colossians 1:25). Here and in 1:9, however, it means the implementation of a strategy. Paul is not referring here to saving grace as in 2:5, 8, but to what enabled him to fulfill his calling as a missionary to the Gentiles (cf. vv.7–8; 4:7–13). Despite his personal unworthiness as one who had persecuted the church, Paul was God’s chosen instrument to carry his name before the Gentiles as well as to Israel (Acts 9:15). Furthermore, Paul recognizes that the extension of gospel privileges to the Gentiles is itself an act of grace (Acts 11:23), a grace given him for their benefit.

The nature of this administration of grace now becomes clear. It has to do with the “mystery” or secret plan by which God determined to incorporate the Gentiles into the one body of the church (2:16) as equal partners with Israel (3:6). This was disclosed by means of direct “revelation” or spiritual enlightenment (1:18). No doubt Paul’s reference here is to his experience on the Damascus road when he was commissioned as the apostle to the Gentiles. He adds that he has already dealt with this subject of the “mystery” in passing, presumably in the previous part of his letter (e.g., 2:11–22 or even 1:9–10). “Briefly” means in a few words or a short space.

As they reread the earlier portions of the letter, the Ephesians will be able to judge for themselves whether Paul has really grasped the essence of God’s secret plan. “Understand” (GK 3783) is to receive into the mind or perceive; an element of intellectual discrimination is implied. “Insight” (GK 5304) results from the revelation (v.3) and represents the profound comprehension God grants his own. In Col 1:27, the “mystery” is Christ’s residence in or among believers, giving them an expectation of future glory. Here it has to do with the inclusion of the Gentiles as those who now inherit such promises (cf. vv.3, 6).

Although God’s blessing intended for Gentiles through the people of God was revealed in the OT from Ge 12:3 onward, it was not proclaimed so fully or so extensively as now under the new dispensation. In particular, OT saints did not clearly realize that the old theocracy would be superseded by the body of Christ composed of Jews and Gentiles forming “one new man” (2:15). “Men” in this verse is literally “the sons of men,” a Hebraic phrase that means human beings in general, in contrast with “sons of Israel”—the normal designation of Jews. These people now form God’s new community. This further disclosure was made to the whole church of Christ (1:8–10, 17– 18) through the “apostles and prophets” (2:20), of whom Paul was one. Indeed, he was the first to receive this truth that was not immediately recognized by the rest. The apostles and prophets are designated as “holy” because they were set apart for the special task of proclaiming Christ. Paul is not arrogantly assuming moral superiority here (cf. v.8), but displays a serene and modest objectivity. The instrument of revelation, as always, is the Holy Spirit. There may well be a subtly ambiguous allusion here, as elsewhere in the NT (cf. Romans 1:4), to the interplay between the Holy Spirit and the human spirit (Ephesians 1:17; cf. 2:22; Ephesians 5:18). This is particularly relevant in the context of revelation.