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85 lines
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<p id="Chapter3" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 3
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<p id="Eph3_1"><a onclick="return mV('Eph',3,'1-21');">Eph 3:1-21</a>. HIS APOSTOLIC OFFICE TO MAKE KNOWN THE MYSTERY OF CHRIST REVEALED BY THE SPIRIT: PRAYER THAT BY THE SAME SPIRIT THEY MAY COMPREHEND THE VAST LOVE OF CHRIST: DOXOLOGY ENDING THIS DIVISION OF THE EPISTLE.
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<p>As the first chapter treated of THE FATHER'S office; and the second, THE SON'S, so this, that of THE SPIRIT.
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<p><b>1. of Jesus Christ</b>—<i>Greek,</i> "Christ Jesus." The <i>office</i> is the prominent thought in the latter arrangement; the <i>person,</i> in the former. He here marks the <i>Messiahship</i> of "Christ," maintained by him as the origin of his being a "prisoner," owing to the jealousy of the Jews being roused at his preaching it to <i>the Gentiles.</i> His very bonds were profitable to ("for" or "in behalf of you") Gentiles (<a onclick="return mV('Eph',3,13);">Eph 3:13</a>; <a onclick="return mV('2Ti',2,10);">2Ti 2:10</a>). He digresses at "For this cause," and does not complete the sentence which he had intended, until <a onclick="return mV('Eph',3,14);">Eph 3:14</a>, where he resumes the words, "For this cause," namely, because I know this your call of God as Gentiles (<a onclick="return mV('Eph',2,'11-22');">Eph 2:11-22</a>), to be "fellow-heirs" with the Jews (<a onclick="return mV('Eph',3,6);">Eph 3:6</a>), "I bow my knees to" the Father of our common Saviour (<a onclick="return mV('Eph',3,14,15);">Eph 3:14-15</a>) to confirm you in the faith by His Spirit. "I Paul," expresses the agent employed by the Spirit to enlighten them, after he had been first enlightened himself by the same Spirit (<a onclick="return mV('Eph',3,'3-5',9);">Eph 3:3-5, 9</a>).
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<p id="Eph3_2"><b>2. If</b>—The <i>Greek</i> does not imply doubt: "Assuming (what I know to be the fact, namely) that ye have heard," etc. "If, as I presume," The indicative in the <i>Greek</i> shows that no doubt is implied: "Seeing that doubtless," etc. He by this phrase delicately reminds them of their having heard from himself, and probably from others subsequently, the fact. See JFB for <a href="./Comm/jfb/Eph/Eph000.html"><i>Introduction,</i></a> showing that these words do not disprove the address of this Epistle <i>to the Ephesians.</i> Compare <a onclick="return mV('Act',20,'17-24');">Act 20:17-24</a>.
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<br><br><b>the dispensation</b>—"The office of dispensing, as a steward, the grace of God which was (not 'is') given me to you-ward," namely, to dispense to you.
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<p id="Eph3_3"><b>3. he made known</b>—The oldest manuscripts read, "That by revelation <i>was</i> the mystery (namely, of the admission of the Gentiles, <a onclick="return mV('Eph',3,6);">Eph 3:6</a>; <a onclick="return mV('Eph',1,9);">1:9</a>) <i>made known</i> unto me (<a onclick="return mV('Gal',1,12);">Gal 1:12</a>)."
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<br><br><b>as I wrote afore</b>—namely, in this Epistle (<a onclick="return mV('Eph',1,9,10);">Eph 1:9-10</a>), the words of which he partly repeats.
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<p id="Eph3_4"><b>4. understand my knowledge</b>—"perceive my understanding" [ALFORD], or "intelligence." "When ye read," implies that, deep as are the mysteries of this Epistle, the way for all to understand them is to <i>read</i> it (<a onclick="return mV('2Ti',3,15,16);">2Ti 3:15-16</a>). By <i>perceiving his understanding</i> of the mysteries, they, too, will be enabled to understand.
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<br><br><b>the mystery of Christ</b>—The "mystery" is Christ Himself, once hidden, but now revealed (<a onclick="return mV('Col',1,27);">Col 1:27</a>).
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<p id="Eph3_5"><b>5. in other ages</b>—<i>Greek,</i> "generations."
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<br><br><b>not made known</b>—He does not say, "has not been <i>revealed.</i>" Making known by <i>revelation</i> is the source of making known by preaching [BENGEL]. The former was vouchsafed only to the prophets, in order that they might make known the truth so revealed to men in general.
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<br><br><b>unto the sons of men</b>—men in their state by birth, as contrasted with those illuminated "by the Spirit" (<i>Greek,</i> "IN the Spirit," compare <a onclick="return mV('Rev',1,10);">Rev 1:10</a>), <a onclick="return mV('Mat',16,17);">Mat 16:17</a>.
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<br><br><b>as</b>—The mystery of the call of the Gentiles (of which Paul speaks here) was not unknown to the Old Testament prophets (<a onclick="return mV('Isa',56,6,7);">Isa 56:6-7</a>; <a onclick="return mV('Isa',49,6);">49:6</a>). But they did not know it with the same explicit distinctness "As" it has been now known (<a onclick="return mV('Act',10,19,20);">Act 10:19-20</a>; <a onclick="return mV('Act',11,'18-21');">11:18-21</a>). They probably did not know that the Gentiles were to be admitted without circumcision or that they were to be on a level with the Jews in partaking of the grace of God. The gift of "the Spirit" in its fulness was reserved for the New Testament that Christ might thereby be glorified. The epithet, "holy," marks the special consecration of the New Testament "prophets" (who are here meant) by the Spirit, compared with which even the Old Testament prophets were but "sons of men" (<a onclick="return mV('Eze',2,3);">Eze 2:3</a>, and elsewhere).
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<p id="Eph3_6"><b>6.</b> Translate, "That the Gentiles <i>are,</i>" etc. "and <i>fellow members</i> of the same body, and <i>fellow</i> partakers of <i>the</i> (so the oldest manuscripts read, not 'HIS') promise, in Christ <i>Jesus</i> (added in the oldest manuscripts), <i>through</i> the Gospel." It is "in Christ Jesus" that they are made "fellow heirs" in the inheritance of GOD: "of the same body" under the Head, CHRIST JESUS; and "fellow partakers of the promise" in the communion of THE HOLY SPIRIT (<a onclick="return mV('Eph',1,13);">Eph 1:13</a>; <a onclick="return mV('Hbr',6,4);">Hbr 6:4</a>). The Trinity is thus alluded to, as often elsewhere in this Epistle (<a onclick="return mV('Eph',2,19,20,22);">Eph 2:19-20, 22</a>).
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<p id="Eph3_7"><b>7. Whereof</b>—"of which" Gospel.
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<br><br><b>according to</b>—in consequence of, and in accordance with, "the gift of the grace of God."
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<br><br><b>given</b>—"which (gift of grace) was given to me by (<i>Greek,</i> 'according to,' as in <a onclick="return mV('Eph',3,20);">Eph 3:20</a>; <a onclick="return mV('Eph',1,19);">1:19</a>: as the result of, and in proportion to) the effectual working (<i>Greek,</i> 'energy,' or 'in-working') of His power."
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<p id="Eph3_8"><b>8. am</b>—Not merely <i>was</i> I in times past, but I still am the least worthy of so high an office (compare <a onclick="return mV('1Ti',1,15);">1Ti 1:15</a>, end).
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<br><br><b>least of all saints</b>—not merely "of all <i>apostles</i>" (<a onclick="return mV('1Cr',15,9,10);">1Cr 15:9-10</a>).
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<br><br><b>is</b>—<i>Greek,</i> "has been given."
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<br><br><b>among</b>—omitted in the oldest manuscripts Translate, "to <i>announce</i> to the Gentiles <i>the glad tidings</i> of the unsearchable (<a onclick="return mV('Job',5,9);">Job 5:9</a>) riches," namely, of Christ's <i>grace</i> (<a onclick="return mV('Eph',1,7);">Eph 1:7</a>; <a onclick="return mV('Eph',2,7);">2:7</a>). <a onclick="return mV('Rom',11,33);">Rom 11:33</a>, "unsearchable" as a mine inexhaustible, whose treasures can never be fully explored (<a onclick="return mV('Eph',3,18,19);">Eph 3:18-19</a>).
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<p id="Eph3_9"><b>9. to make all men see</b>—<i>Greek,</i> "to enlighten all" (<a onclick="return mV('Eph',1,18);">Eph 1:18</a>; <a onclick="return mV('Psa',18,28);">Psa 18:28</a>; <a onclick="return mV('Hbr',6,4);">Hbr 6:4</a>). "All" (compare <a onclick="return mV('Col',1,28);">Col 1:28</a>).
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<br><br><b>fellowship</b>—The oldest manuscripts read, "economy," or "dispensation" (compare <a onclick="return mV('Col',1,25,26);">Col 1:25-26</a>; and see on JFB for <a href="./Comm/jfb/Eph/Eph001.html#Eph1_10">Eph 1:10</a>, above). "To make all see how it hath seemed good to God at this time to <i>dispense</i> (through me and others, His <i>stewards</i>) what heretofore was a mystery." ELLICOTT explains it, "the arrangement," or "regulation" of the mystery (the union of Jews and Gentiles in Christ) which was now to be humbly traced and acknowledged in the fact of its having secretly existed in the counsel of God, and now having been revealed to the heavenly powers by means of the Church.
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<br><br><b>from the beginning of the world</b>—<i>Greek,</i> "from (the beginning of) the ages." Compare <a onclick="return mV('Eph',1,4);">Eph 1:4</a>; <a onclick="return mV('Rom',16,25);">Rom 16:25</a>; <a onclick="return mV('1Cr',2,7);">1Cr 2:7</a>. The "ages" are the vast successive periods of time, marked by successive stages of creation and orders of beings.
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<br><br><b>in God</b>—"hidden in" His counsels (<a onclick="return mV('Eph',1,9);">Eph 1:9</a>).
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<br><br><b>created all things by Jesus Christ</b>—God's creation of the world and all things therein is the foundation of the rest of the "economy," which is freely dispensed according to the universal power of God [BENGEL]. AS God created "the whole range of things" (so the <i>Greek</i>), physical and spiritual alike, He must have an absolute right to adjust all things as He will. Hence, we may see His right to keep the mystery of world-wide salvation in Christ "hidden in Himself," till his own good time for revealing it. The oldest manuscripts omit "by Jesus Christ."
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<p id="Eph3_10"><b>10.</b> The design of God in giving Paul grace to proclaim to the Gentiles the mystery of salvation heretofore hidden.
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<br><br><b>now</b>—first: opposed to "hidden from the beginning of the world" (<a onclick="return mV('Eph',3,5);">Eph 3:5</a> ).
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<br><br><b>unto the principalities and</b>—<i>Greek</i> adds "the"
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<br><br><b>powers</b>—unto the various orders of <i>good</i> angels primarily, as these dwell "in the heavenly places" in the highest sense; "known" to their adoring joy ( <a onclick="return mV('1Ti',3,16);">1Ti 3:16</a>; <a onclick="return mV('1Pe',1,12);">1Pe 1:12</a>). Secondarily, God's wisdom in redemption is made known to <i>evil</i> angels, who dwell "in heavenly places" in a lower sense, namely, the air (compare <a onclick="return mV('Eph',2,2);">Eph 2:2</a>); "known" to their dismay (<a onclick="return mV('1Cr',15,24);">1Cr 15:24</a>; <a onclick="return mV('Col',2,15);">Col 2:15</a>).
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<br><br><b>might be known</b>—Translate, "may be known."
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<br><br><b>by the church</b>—"by means of," or "through the Church," which is the "theater" for the display of God's manifold wisdom (<a onclick="return mV('Luk',15,10);">Luk 15:10</a>; <a onclick="return mV('1Cr',4,9);">1Cr 4:9</a>): "a spectacle (<i>Greek,</i> 'theater') to angels." Hence, angels are but our "fellow servants" (<a onclick="return mV('Rev',19,10);">Rev 19:10</a>).
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<br><br><b>manifold wisdom</b>—though essentially one, as Christ is one, yet varying the economy in respect to places, times, and persons (<a onclick="return mV('Isa',55,8,9);">Isa 55:8-9</a>; <a onclick="return mV('Hbr',1,1);">Hbr 1:1</a>). Compare <a onclick="return mV('1Pe',4,10);">1Pe 4:10</a>, "stewards of the manifold grace of God." Man cannot understand aright its single acts till he can survey them as a connected whole (<a onclick="return mV('1Cr',13,12);">1Cr 13:12</a>). The call of the Church is no haphazard remedy, or afterthought, but part of the eternal scheme, which, amidst manifold varieties of dispensation, is one in its end.
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<p id="Eph3_11"><b>11. which he purposed</b>—<i>Greek,</i> "made." ELLICOTT translates, "wrought."
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<p id="Eph3_12"><b>12.</b> Translate, "<i>our</i> boldness and <i>our</i> access (<a onclick="return mV('Eph',2,18);">Eph 2:18</a>) <i>in</i> confidence <i>through our</i> faith <i>in</i> Him." ALFORD quotes as an instance, <a onclick="return mV('Rom',8,38);">Rom 8:38</a>, etc. "THE access" (<i>Greek</i>) implies the formal introduction into the presence of a monarch.
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<p id="Eph3_13"><b>13.</b> "I entreat you not to be dispirited."
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<br><br><b>for you</b>—in your behalf.
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<br><br><b>which is</b>—rather, "which <i>are</i> your glory," namely, inasmuch as showing that God loved you so much, as both to give His Son for you, and to permit His apostles to suffer "tribulations" for you [CHRYSOSTOM] in preaching the Gospel to the Gentiles. See on JFB for <a href="./Comm/jfb/Eph/Eph003.html#Eph3_1">Eph 3:1</a>, "prisoner for you Gentiles." My tribulations are your spiritual "glory," as your faith is furthered thereby (<a onclick="return mV('1Cr',4,10);">1Cr 4:10</a>).
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<p id="Eph3_14"><b>14. For this cause</b>—Resuming the thread of <a onclick="return mV('Eph',3,1);">Eph 3:1</a>, "For this cause." Because ye have such a standing in God's Church [ALFORD].
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<br><br><b>bow my knees</b>—the proper attitude in humble prayer. Posture affects the mind, and is not therefore unimportant. See Paul's practice (<a onclick="return mV('Act',20,36);">Act 20:36</a>); and that of the Lord Himself on earth (<a onclick="return mV('Luk',22,41);">Luk 22:41</a>).
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<br><br><b>unto the Father</b>—The oldest manuscripts omit "of our Lord Jesus Christ." But <i>Vulgate</i> and some very old authorities retain them: <a onclick="return mV('Eph',3,15);">Eph 3:15</a>, "From whom," in either case, refers to "the Father" (<i>Patera</i>), as "family" (<i>patria,</i> akin in sound and etymology) plainly refers to Him. Still the foundation of all sonship is in Jesus Christ.
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<p id="Eph3_15"><b>15. the whole family</b>—ALFORD, MIDDLETON, and others translate, "every family": alluding to the several <i>families</i> in heaven and in earth supposed to exist [THEOPHYLACT, <i>AEcumenius,</i> in SUICER, 2.633], the apostle thus being supposed to imply that God, in His relation of Father to us His adopted children, is the great prototype of the paternal relation wherever found. But the idea that "the holy angels are bound up in spiritual <i>families</i> or <i>compaternities,</i>" is nowhere else in Scripture referred to. And <a onclick="return mV('Act',2,36);">Act 2:36</a>, where the article is similarly omitted, and yet the translation is, "<i>All the</i> house of Israel," shows that in New Testament <i>Greek</i> the translation is justifiable, "<i>all the</i> family," or "<i>the whole</i> family": which accords with Scripture views, that angels and men, the saints militant and those with God, are one holy family joined under the one Father in Christ, the mediator between heaven and earth (<a onclick="return mV('Eph',1,10);">Eph 1:10</a>; <a onclick="return mV('Phl',2,10);">Phl 2:10</a>). Hence angels are termed our "brethren" (<a onclick="return mV('Rev',19,10);">Rev 19:10</a>), and "sons of God" by creation, as we are by adoption (<a onclick="return mV('Job',38,7);">Job 38:7</a>). The Church is part of the grand family, or kingdom, which comprehends, besides men, the higher spiritual world, where the archetype, to the realization of which redeemed man is now tending, is already realized. This universal idea of the "kingdom" of God as one divine community, is presented to us in the Lord's Prayer. By sin men were estranged, not only from God, but from that higher spiritual world in which the kingdom of God is already realized. As Christ when He reconciled men to God, united them to one another in a divine community (joined to Himself, the one Head), breaking down the partition wall between Jew and Gentile (<a onclick="return mV('Eph',2,14);">Eph 2:14</a>), so also He joins them in communion with all those who have already attained that perfection in the kingdom of God, to which the Church on earth is aspiring (<a onclick="return mV('Col',1,20);">Col 1:20</a>) [NEANDER].
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<br><br><b>is named</b>—derives its <i>origin</i> and its <i>name</i> as sons of God. To be named, and to be, are one with God. To bear God's name is to <i>belong</i> to God as <i>His own</i> peculiar people (<a onclick="return mV('Num',6,27);">Num 6:27</a>; <a onclick="return mV('Isa',43,7);">Isa 43:7</a>; <a onclick="return mV('Isa',43,7);">44:5</a>; <a onclick="return mV('Rom',9,25,26);">Rom 9:25-26</a>).
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<p id="Eph3_16"><b>16. according to</b>—that is in abundance consonant to the riches of His glory; not "according to" the narrowness of our hearts. <a onclick="return mV('Col',1,11);">Col 1:11</a>, "Strengthened with <i>all might according to His glorious power.</i>"
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<br><br><b>by</b>—<i>Greek,</i> "<i>through</i>"; "<i>by means of</i> His Spirit."
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<br><br><b>in</b>—The <i>Greek</i> implies, "infused into."
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<br><br><b>the inner man</b>— (<a onclick="return mV('Eph',4,22,24);">Eph 4:22, 24</a>; <a onclick="return mV('1Pe',3,4);">1Pe 3:4</a>); "the hidden man of the heart." Not predicated of unbelievers, whose inward and outward man alike are carnal. But in believers, the "inner (new) man," their true self, stands in contrast to their old man, which is attached to them as a body of death daily being mortified, but not their true self.
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<p id="Eph3_17"><b>17. That</b>—So that.
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<br><br><b>dwell</b>—abidingly make His abode (<a onclick="return mV('Jhn',14,23);">Jhn 14:23</a>). Where the Spirit is there Christ is (<a onclick="return mV('Jhn',14,16,18);">Jhn 14:16, 18</a>).
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<br><br><b>by faith</b>—<i>Greek,</i> "<i>through</i> faith," which opens the door of the <i>heart</i> to Jesus (<a onclick="return mV('Jhn',3,20);">Jhn 3:20</a>). It is not enough that He be on the tongue, or flit through the brain: the heart is His proper seat [CALVIN]. "You being rooted and grounded in love" (compare <a onclick="return mV('Eph',3,19);">Eph 3:19</a>), is in the <i>Greek</i> connected with this clause, not with the clause, "that ye may be able to comprehend." "Rooted" is an image from a <i>tree;</i> "grounded" (<i>Greek,</i> "founder," "having your foundations resting on"), from a <i>building</i> (compare <i>Notes,</i>, see on JFB for <a href="./Comm/jfb/Eph/Eph002.html#Eph2_20">Eph 2:20</a>, <a href="./Comm/jfb/Eph/Eph002.html#Eph2_21">Eph 2:21</a>; <a onclick="return mV('Col',1,23);">Col 1:23</a>; <a onclick="return mV('Col',2,7);">2:7</a>). Contrast <a onclick="return mV('Mat',13,6);">Mat 13:6</a>, <a onclick="return mV('Mat',13,21);">21</a>. "Love," the first-fruit of the Spirit, flowing from Christ's love realized in the soul, was to be the basis on which should rest their further comprehension of all the vastness of Christ's love.
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<p id="Eph3_18"><b>18. May be able</b>—even still further. <i>Greek,</i> "May be <i>fully</i> able."
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<br><br><b>breadth...length...depth...height</b>—namely, the full dimensions of the spiritual temple, answering to "the fulness of God" (<a onclick="return mV('Eph',3,19);">Eph 3:19</a>), to which the Church, according to its capacity, ought to correspond (compare <a onclick="return mV('Eph',4,10);">Eph 4:10,13</a>) as to "the fulness of <i>Christ.</i>" The "breadth" implies Christ's world-wide love, embracing all men: the "length," its being extended through all ages (<a onclick="return mV('Eph',3,21);">Eph 3:21</a>); the "depth," its profound wisdom which no creature can fathom (<a onclick="return mV('Rom',11,33);">Rom 11:33</a>); the "height," its being beyond the reach of any foe to deprive us of (<a onclick="return mV('Eph',4,8);">Eph 4:8</a>) [BENGEL]. I prefer to understand "the breadth," etc., to refer to <i>the whole of the vast mystery of free salvation in Christ for all, Gentile and Jew alike,</i> of which Paul had been speaking (<a onclick="return mV('Eph',3,'3-9');">Eph 3:3-9</a>), and of which he now prays they may have a fuller comprehension. As subsidiary to this, and the most essential part of it, he adds, "and to know <i>the love of Christ</i>" (<a onclick="return mV('Eph',3,19);">Eph 3:19</a>). GROTIUS understands <i>depth</i> and <i>height</i> of God's goodness raising us from the lowest depression to the greatest height.
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<p id="Eph3_19"><b>19. passeth</b>—surpasseth, exceeds. The paradox "to know ...which passeth knowledge," implies that when he says "know," he does not mean that we can <i>adequately</i> know; all we know is, that His love exceeds far our knowledge of it, and with even our fresh accessions of knowledge hereafter, will still exceed them. Even as God's power exceeds our thoughts (<a onclick="return mV('Eph',3,20);">Eph 3:20</a>).
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<br><br><b>filled with</b>—rather, as <i>Greek,</i> "filled even <i>unto</i> all the fulness of God" (this is the grand goal), that is, filled, each according to your capacity, with the divine wisdom, knowledge, and love; "<i>even as God is full,</i>" and as Christ who dwells in your hearts, hath "all the fulness of the Godhead dwelling in Him bodily" (<a onclick="return mV('Col',2,9);">Col 2:9</a>).
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<p id="Eph3_20"><b>20. unto him</b>—contrasted with <i>ourselves</i> and <i>our needs.</i> Translate, "that is able above all things (what is above all things) to do exceeding abundantly above what we ask or (even) think": <i>thought</i> takes a wider range than <i>prayers.</i> The word, <i>above,</i> occurs thrice as often in Paul's writings, as in all the rest of the New Testament, showing the warm exuberance of Paul's spirit.
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<br><br><b>according to the power</b>—the indwelling Spirit (<a onclick="return mV('Rom',8,26);">Rom 8:26</a>). He appeals to their and his experience.
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<p id="Eph3_21"><b>21.</b> Translate, "Unto Him be <i>the</i> glory (that is, the whole glory of the gracious dispensation of salvation just spoken of) in the Church (as the theater for the manifestation of the glory, <a onclick="return mV('Eph',3,10);">Eph 3:10</a>) in Christ Jesus (as in Him all the glory centers, <a onclick="return mV('Zec',6,13);">Zec 6:13</a>) to all the generations of eternal ages," literally, "of the age of the ages." Eternity is conceived as consisting of "ages" (these again consisting of "generations") endlessly succeeding one another.
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