E
P H E S I A N S
CHAP. III.
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, ver. 1-13. II. Of his devout and affectionate prayer to God for
the Ephesians, ver. 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.
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The Apostle's Sufferings; Paul's Appointment as an Apostle;
Paul's Labours as an Apostle.
A. D. 61.
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1 For this cause I Paul, the prisoner of Jesus
Christ for you Gentiles, 2 If ye have heard of the dispensation of
the grace of God which is given me to you-ward: 3 How that by
revelation he made known unto me the mystery; (as I wrote afore in few
words, 4 Whereby, when ye read, ye may understand my knowledge in
the mystery of Christ) 5 Which 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; 6 That the Gentiles should be fellowheirs,
and of the same body, and partakers of his promise in Christ by the
gospel: 7 Whereof I was made a minister, according to the gift of
the grace of God given unto me by the effectual working of his power.
8 Unto me, who am less than the least of all saints, is this grace given, that
I should preach among the Gentiles the unsearchable riches of Christ;
9 And to make all men see what is the fellowship of the mystery, which from
the beginning of the world hath been hid in God, who created all things by
Jesus Christ: 10 To the intent that now unto the principalities
and powers in heavenly places might be known by the church the manifold wisdom
of God, 11 According to the eternal purpose which he purposed in
Christ Jesus our Lord: 12 In whom we have boldness and access with
confidence by the faith of him. 13 Wherefore I desire that ye
faint not at my tribulations for you, which is your glory.
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. ii. 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, &c. 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, &c., 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 xxvi. 16-18. And it is called the mystery of Christ because
it was revealed by him (Gal. i. 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 John i. 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 proqesin twn
aiwnwn thus According to the fore-disposing of the
ages which he made, &c. So Dr. Whitby, &c. "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.
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The Apostle's Prayer.
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A. D. 61.
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14 For this cause I bow my knees unto the
Father of our Lord Jesus Christ, 15 Of whom the whole family in
heaven and earth is named, 16 That he would grant you, according
to the riches of his glory, to be strengthened with might by his Spirit in the
inner man; 17 That Christ may dwell in your hearts by faith; that
ye, being rooted and grounded in love, 18 May be able to
comprehend with all saints what is the breadth, and length, and depth, and
height; 19 And to know the love of Christ, which passeth
knowledge, that ye might be filled with all the fulness of God. 20
Now unto him that is able to do exceeding abundantly above all that we ask or
think, according to the power that worketh in us, 21 Unto him be
glory in the church by Christ Jesus throughout all ages, world without end.
Amen.
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, &c., 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. i. 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, &c. 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,
&c. 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 thorns 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, &c. (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 xi. 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.
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