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Commentary on Ephesians 3 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, Eph 3:1. 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 Eph 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 Eph 3:14, 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, Eph 3:13. 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, Eph 3:2. 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., Eph 3:7. 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 (Eph 3:6); 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, Eph 3:3-5. 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 Act 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 (Eph 3:5); 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, Eph 3:8. 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, Eph 3:9. 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 Joh 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, Eph 3:10. 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, Eph 3:11. Some translate the words kata prothesin tōn aiōnōn 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 (Eph 3:12); 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.
It remains, after he has stated the truth that all their hope is in Christ and thus they are all being built up together in the Spirit to be the dwelling place of God—it remains, I say, that he should teach them who he himself is and whether he himself is contributing to building them up together through the gospel and can give a reason for his own authority so that they may believe him.
He has mentioned Christ's great and affectionate care; he now passes on to his own, insignificant indeed as it is, and a very nothing in comparison with that, and yet this is enough to engage them to himself. For this cause, saith he, am I also bound. For if my Lord was crucified for your sakes, much more am I bound. He not only was bound Himself, but allows His servants to be bound also,-"for you Gentiles." It is full of emphasis; not only do we no longer loathe you, but we are even bound, saith he, for your sakes and of this exceeding grace am I partaker.
For what could be better than those bonds which always in his Epistles he prefers to all things else, saying, "Paul, a prisoner of Jesus Christ:" and again, "On this account I am bound with this chain, but the word of God is not bound;" and, "Even unto bonds, as an evil-doer." The punishment was twofold. For if indeed he had been so bound, as with a view to his good, the thing would have carried with it some consolation: but now he is bound both "as an evil-doer," and as with a view to very ill consequences; yet for none of these things cared he.
We often read that the body is called the prison of the soul. The soul is confined as if in a cage. Paul, for example, was constrained by the ties of the body and did not return to be with Christ so that the preaching to the Gentiles might be perfectly accomplished through him. But I grant that there are some who introduce another meaning here: Paul before his birth was predestined and sanctified from his mother’s womb for the purpose of preaching to the Gentiles. For this vocation he took on the bonds of flesh.
After a diligent search I have found nothing that answers to his prior clause.… For he does not say, “For this reason I, Paul, have done this or that or have taught this or that.” Instead, leaving the thought in suspense, he goes on to other matters. Perhaps we ought to pardon him for what he himself has admitted when he said, “if unschooled in speech, at least not in knowledge,” and look for order in his meaning rather than in his words. This can be rendered as follows: “I, Paul, in the chains of Jesus Christ and in chains for you Gentiles, have learned the mystery so that I may hand it on to you.”
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SUMMARY
Ephesians 3:1 marks a pivotal transition in Paul's letter, shifting from the profound theological exposition of God's eternal plan and the unified new humanity in Christ (chapters 1-2) to a deeply personal and intercessory section. In this verse, Paul identifies himself as "the prisoner of Jesus Christ for you Gentiles," introducing a parenthetical explanation of his apostolic calling and the mystery of Gentile inclusion, which then leads into a powerful prayer for the Ephesian believers.
CONTEXT
Literary Context: Ephesians 3:1 serves as a crucial hinge point in Paul's epistle. Chapters 1 and 2 lay a robust theological foundation, detailing God's eternal purposes in Christ, the spiritual blessings bestowed upon believers, and the radical unity forged between Jews and Gentiles through Christ's atoning work. Paul meticulously explains how God has "made us alive together with Christ" Ephesians 2:5 - Made Alive in Christ and "broken down the middle wall of partition" Ephesians 2:14 - Breaking Down the Dividing Wall to create "one new man" Ephesians 2:15 - One New Man in Christ. Verse 1 of chapter 3 begins what appears to be an introduction to a prayer, but Paul immediately launches into a lengthy digression (Ephesians 3:2-13) to explain his unique role in revealing the "mystery of Christ," namely, the inclusion of Gentiles as co-heirs. He then resumes his prayer in Ephesians 3:14. This parenthetical structure underscores the supreme importance Paul places on his divinely appointed ministry to the Gentiles.
Historical & Cultural Context: At the time of writing, Paul was imprisoned, likely in Rome (c. AD 60-62), though some scholars suggest Caesarea. His imprisonment was a direct result of his fervent evangelism, particularly his work among the Gentiles, which often incited opposition from Jewish factions (e.g., Acts 21:27-36). The concept of Gentiles being fully equal members of God's covenant people was revolutionary and deeply challenging to the prevailing Jewish understanding of salvation history, which had long centered on Israel. Paul's declaration that he is a "prisoner of Jesus Christ" rather than of Rome or Caesar reframes his physical captivity within a theological framework, asserting divine sovereignty over his circumstances. This perspective would have been profoundly counter-cultural, transforming a shameful public status into a badge of honor for the gospel's sake.
Key Themes: This verse powerfully contributes to several overarching themes in Ephesians and Paul's broader theology. Firstly, it highlights the Sovereignty of God over Suffering, demonstrating that Paul's imprisonment is not an accident or a setback, but a purposeful part of God's plan for the advancement of the gospel, particularly to the Gentiles. Secondly, it underscores the Universal Scope of God's Grace and the Mystery of Gentile Inclusion, emphasizing Paul's specific apostolic calling to bring the good news to non-Jews, a truth he elaborates on throughout the letter, especially in Ephesians 2 and the subsequent verses of chapter 3. Thirdly, it subtly points to the theme of Apostolic Authority and Revelation, as Paul's suffering is intrinsically linked to his unique role in revealing God's previously hidden plan for the church, a "mystery" that was "made known to me by revelation" Ephesians 3:3 - The Mystery Revealed to Paul.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul's concise opening in Ephesians 3:1 employs several powerful literary devices. The most prominent is Paradox, as Paul redefines his physical imprisonment. Instead of being a prisoner of Rome, he declares himself a "prisoner of Jesus Christ." This transforms a state of apparent weakness and shame into one of divine appointment and strength, highlighting his ultimate allegiance and the spiritual nature of his captivity. There is also a strong sense of Apostrophe, as Paul directly addresses his audience ("for you Gentiles"), creating a personal connection and emphasizing the direct relevance of his suffering to their spiritual well-being. Furthermore, the phrase "For this cause" acts as a Transitional Marker, signaling a shift from the doctrinal exposition of the previous chapters to a more personal explanation of his ministry, while simultaneously serving as a Summary Reference to the profound theological truths just presented.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ephesians 3:1 encapsulates several profound theological truths central to the Christian faith. It reveals God's sovereign hand in all circumstances, even suffering, demonstrating that divine purposes are not thwarted but often advanced through human hardship. Paul's imprisonment, far from being a defeat, is presented as an integral part of God's plan to extend salvation to the Gentiles, thereby breaking down ancient barriers and forming a unified new humanity in Christ. This verse underscores the radical inclusivity of the gospel, where all, regardless of ethnic or social background, are brought into God's family through faith in Jesus. It also highlights the sacrificial nature of true apostolic ministry, where personal comfort is willingly surrendered for the sake of the gospel and the good of God's people.
REFLECTION AND APPLICATION
Paul's declaration in Ephesians 3:1 offers a profound challenge and comfort for believers today. It compels us to re-evaluate our own circumstances, especially those that involve hardship or limitation. Are we quick to view difficulties as obstacles or punishments, or can we, like Paul, perceive them as divinely appointed opportunities for God's purposes to unfold? Paul's identity as a "prisoner of Jesus Christ" reminds us that our ultimate allegiance is to Christ, and our lives, with all their joys and struggles, are under His sovereign authority. This perspective transforms our understanding of suffering, allowing us to see it not as a personal tragedy but as a potential platform for God's glory and the advancement of His kingdom, particularly for the benefit of others. It calls us to embrace our own unique callings, understanding that our lives, no matter how constrained, can be powerful instruments in God's hands for the universal spread of His grace and the building up of His diverse body, the church.
Questions for Reflection
FAQ
Why does Paul refer to himself as a "prisoner of Jesus Christ" instead of a prisoner of Rome?
Answer: Paul's phrasing is a profound theological statement that redefines his circumstances. While he was physically imprisoned by Roman authorities (likely in Rome), he asserts that his ultimate captor and master is Jesus Christ. This means his imprisonment was not an accident or a punishment from human authorities, but a divinely ordained event, purposeful and under the sovereign control of Christ himself. He views his chains as a direct result of his obedience to Christ's commission to preach the gospel, especially to the Gentiles. This perspective transforms a shameful public status into a badge of honor, signifying his complete allegiance and dedication to his Lord's will and mission. It highlights that his suffering is part of God's redemptive plan, not an impediment to it, as he also explains in Philippians 1:12-14.
CHRIST-CENTERED FULFILLMENT
Ephesians 3:1, though focusing on Paul's personal ministry and suffering, finds its ultimate fulfillment and meaning in the person and work of Jesus Christ. Paul's status as a "prisoner of Jesus Christ for you Gentiles" directly reflects the inclusive and barrier-breaking nature of Christ's atoning sacrifice. Just as Christ, though innocent, became a "prisoner" of human sin and judgment on the cross, He did so "for us," to set us free from the bondage of sin and death. His ultimate act of self-giving love on Calvary, where He "broke down the middle wall of partition" Ephesians 2:14 - Christ Breaks Down the Wall between Jew and Gentile, is the foundational "cause" for Paul's mission and suffering. Paul's imprisonment for the sake of Gentile inclusion is a living testament to the universal scope of Christ's redemptive work, echoing the prophetic vision that "all the ends of the earth shall see the salvation of our God" Isaiah 52:10 - All the Earth Shall See Salvation. The mystery Paul is called to reveal—that Gentiles are "fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel" Ephesians 3:6 - Gentiles as Fellowheirs in Christ—is made possible only through Christ's finished work, His resurrection, and His ascension, which established Him as the Head over all things for the church, His body (Ephesians 1:22-23). Thus, Paul's suffering and ministry are a direct outworking of Christ's cosmic reconciliation, bringing all peoples into one new humanity under the reign of the Son of God.