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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.
With reason, therefore, the apostle has called the wisdom of God "manifold "and which has manifested its power "in many departments and in many modes".
-by art, by knowledge, by faith, by prophecy-for our benefit. "For all wisdom is from the Lord, and is with Him for ever "as says the wisdom of Jesus.
which He purposed in Christ."
For the apostle goes on to infer (from his own statement): "in order that unto the principalities and powers in heavenly places might become known through the church the manifold wisdom of God." Whose principalities and powers does he mean? If the Creator's, how does it come to pass that such a God as He could have meant His wisdom to be displayed to the principalities and powers, but not to Himself? For surely no principalities could possibly have understood anything without their sovereign Lord.
His expression through the church means through all the members of God and through every soul that has put on his mysteries and has hope in him. From this we understand what has been given to humanity. The powers and principalities in heaven are learning the wisdom of God through a human mediator.
Paul briefly touches on all the parts of the mystery that we have spoken of above when he speaks of the “manifold wisdom of God,” whether this be that he sent his Son or that such great majesty assumed the form of a slave or that greater gifts were given. The promises are so great: the forgiveness of sins, the promise of heaven, eternal life, glorification and our inheritance together with the same Christ in his resurrection after death and even his death itself. This is what makes up the manifold wisdom of God.
So abundant was God’s wisdom that he not only gave this teacher (Paul) to the Gentiles but also caused the truth to be-come known to the angelic spirits in heaven, who are the principalities and powers. They are powers because they have more power among the other spirits and are principalities because they are the principal powers.… The goal of all this is that the preaching of the church should be profitable to the Gentiles also. They are called to forsake their allegiance to the devil’s tyranny.
True, to man it was not revealed; and art thou enlightening Angels and Archangels and Principalities and Powers? I am, saith he. For it was "hid in God," even "in God who created all things." And dost thou venture to utter this? I do, saith he. But whence hath this been made manifest to the Angels? By the Church. Again he saith, not merely the manifold but the much-manifold wisdom, that is, "the multiplied and varied." What then is this? Did not Angels know it? No, nothing of it; for if Principalities knew it not, much less could Angels ever have known it. What then? Did not even Archangels know it? No, nor even they. But whence were they going to know it? Who was to reveal it? When we were taught it, then were they also by us. For hear what the Angel saith to Joseph; "Thou shalt call His Name Jesus, for it is He that shall save His people from their sins."
In speaking of "principalities" and "powers," he speaks both of those above and those beneath.
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SUMMARY
Ephesians 3:10 unveils a profound, cosmic dimension to the Church's existence: it serves as God's chosen instrument to reveal His intricate, multi-faceted wisdom to all spiritual beings, both angelic and demonic, in the heavenly realms. This revelation, centered on the once-hidden mystery of Jew and Gentile unity in Christ, demonstrates the unparalleled brilliance and complexity of God's redemptive plan to an observing spiritual universe.
CONTEXT
Literary Context: Ephesians 3:10 stands as a pivotal statement within Paul's discourse on the "mystery of Christ." Preceding this verse, Paul details his unique apostolic calling to proclaim this mystery, which is the inclusion of Gentiles as co-heirs, members of the same body, and partakers of the promise in Christ Jesus (Ephesians 3:3-6). This revelation was previously hidden but is now made known through the Spirit to God's holy apostles and prophets. Verse 10 then articulates the ultimate, cosmic purpose behind this revelation and Paul's ministry: it is "to the intent that" this truth might be displayed. The subsequent verses (Ephesians 3:11-12) connect this present reality to God's eternal purpose in Christ Jesus, culminating in Paul's prayer for the Ephesians to grasp the immeasurable love of Christ (Ephesians 3:14-19). Thus, the church's cosmic display of wisdom is integral to God's overarching redemptive narrative.
Historical & Cultural Context: Paul wrote Ephesians likely from prison, addressing a church in Ephesus, a prominent Roman city known for its diverse population and a strong pagan presence, including the worship of Artemis. The early church was grappling with significant Jewish-Gentile tensions, as the inclusion of uncircumcised Gentiles into the covenant community challenged long-held Jewish traditions and understandings of God's people. In the Greco-Roman world, there was also a widespread belief in various spiritual powers and deities that influenced human affairs. Paul's references to "principalities and powers" would resonate with this worldview, but he redefines their role, asserting Christ's ultimate supremacy over them. The concept of a "mystery" being revealed was also common in ancient mystery religions, but Paul's "mystery" is a divine revelation, not an esoteric secret, and it is revealed openly through the church, not hidden from the masses.
Key Themes: This verse powerfully contributes to several major themes found throughout Ephesians. It reinforces the theme of God's Sovereign Plan (Ephesians 1:9-11), demonstrating that the church's existence is not accidental but part of an eternal, divine blueprint. It highlights the profound reality of Unity in Christ (Ephesians 2:11-22), showing how the reconciliation of Jew and Gentile in one body is a testament to God's wisdom. Most significantly, it establishes The Church's Cosmic Role, portraying the church not merely as a human institution but as the primary vehicle through which God's multi-faceted wisdom is unveiled to the entire spiritual realm. This expands the scope of the church's mission beyond earthly evangelism to a cosmic demonstration of God's glory, echoing the idea that Christ is the head over all things for the church (Ephesians 1:22-23).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ephesians 3:10 employs several powerful literary devices to convey its profound message. Personification is evident in the idea of "principalities and powers" observing and learning, attributing an active, cognitive role to these spiritual entities. The phrase "manifold wisdom" functions as a rich metaphor or symbolism, portraying God's wisdom not as a simple, monolithic concept but as something intricate and diverse, like a tapestry woven with many colors and patterns, or a jewel with many facets. This imagery emphasizes the complexity and beauty of God's plan, particularly His ability to unite disparate elements (Jew and Gentile) into a harmonious whole. The entire verse also serves as a form of hyperbole or cosmic amplification, elevating the church's role from a purely earthly institution to a central player in a cosmic drama, demonstrating God's character to the entire spiritual universe.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ephesians 3:10 reveals a breathtaking theological truth: the Church is not merely a human organization or a gathering of believers for fellowship and evangelism, but a divinely ordained instrument for cosmic revelation. Its very existence, particularly the radical unity of Jew and Gentile in one body, serves as a living, dynamic display of God's infinite wisdom to an audience that transcends humanity—the "principalities and powers" in the heavenly realms. This implies that God's plan of redemption has implications and lessons for the entire created order, including spiritual beings, demonstrating His unparalleled ingenuity in reconciling all things in Christ. The church, therefore, participates in a grand cosmic drama, showcasing the depths of God's wisdom in ways that even angels long to understand.
REFLECTION AND APPLICATION
Ephesians 3:10 imbues the Church with immense dignity and purpose, transforming our understanding of its mission from solely earthly to profoundly cosmic. It reminds us that our unity in Christ, transcending all human divisions—ethnic, social, economic—is not just for our benefit or for the world's evangelization, but for the instruction of the spiritual realm. When the Church lives out its calling in love, humility, and genuine unity, it becomes a living testament to the "manifold wisdom of God," a vibrant, multi-faceted display for all creation, including unseen spiritual observers. This should inspire believers to cherish their membership in the body of Christ, to actively pursue unity, and to live lives that reflect the transforming power of the gospel, knowing that their collective witness is a powerful demonstration of God's glory to the universe. Our corporate life together, in all its diversity and harmony, is a profound theological statement.
Questions for Reflection
FAQ
Who are the "principalities and powers" mentioned in Ephesians 3:10?
Answer: The "principalities and powers" (Greek: archai and exousiai) refer to various orders of spiritual beings. While these terms can sometimes denote hostile, demonic forces (as seen in Ephesians 6:12), in the context of Ephesians 3:10, the phrase encompasses all spiritual authorities, both good (angelic) and evil (demonic). The verse suggests that these beings, regardless of their alignment, are observing God's unfolding plan of redemption through the Church. God's wisdom is displayed to them, demonstrating His ultimate sovereignty and the triumph of His purposes over all spiritual opposition.
What is meant by "the manifold wisdom of God"?
Answer: The phrase "manifold wisdom" translates the Greek polypoíkilos sophía. Polypoíkilos means "much-varied," "multi-colored," or "diverse." Therefore, "the manifold wisdom of God" refers to the incredibly rich, intricate, and diverse nature of God's divine plan. It's not a simple, one-dimensional wisdom, but one that demonstrates His infinite skill and ingenuity in countless ways. Specifically, in Ephesians, this wisdom is most profoundly displayed in God's ability to unite previously alienated groups—Jew and Gentile—into one new humanity, the Church, through Christ Jesus (Ephesians 2:11-22). This complex, beautiful orchestration of redemption showcases God's unparalleled wisdom to the entire cosmos.
How does the Church make God's wisdom known to these spiritual beings?
Answer: The Church makes God's wisdom known primarily through its very existence and its corporate life. By uniting diverse peoples (Jew and Gentile, rich and poor, male and female) into one body in Christ, the Church becomes a living, tangible demonstration of God's redemptive power and wisdom. When believers live in unity, love, and obedience to Christ, they embody the reconciliation that God has achieved through the cross. The Church's witness, its proclamation of the gospel, its worship, and its communal life all serve as a cosmic display, revealing the profound depths of God's wisdom in fulfilling His eternal purpose. It is through the reality of the Church that the once-hidden mystery of God's plan is now openly declared to the spiritual realms.
CHRIST-CENTERED FULFILLMENT
Ephesians 3:10 finds its ultimate fulfillment and meaning in the person and work of Jesus Christ. The "manifold wisdom of God" revealed through the Church is, at its core, the wisdom of God manifest in Christ. It is Christ who is "the wisdom of God" (1 Corinthians 1:24), through whom all things were created and in whom all things hold together. The mystery, once hidden, that Gentiles are fellow heirs with Israel, is revealed in Christ (Ephesians 3:6). The Church, as Christ's body, becomes the living demonstration of His triumph. It is Christ who disarmed the "principalities and powers" on the cross, making a public spectacle of them (Colossians 2:15), and it is through His headship over the Church that these powers now witness the outworking of God's redemptive plan. The unity of the Church, which displays this wisdom, is a direct result of Christ's reconciling work on the cross, breaking down the dividing wall of hostility (Ephesians 2:14-16). Therefore, the Church's cosmic role is to showcase the glory, power, and wisdom of God, all of which are perfectly embodied in Christ Jesus, the very image of the invisible God (Colossians 1:15).