TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ephesians 3:1–13. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"In whom we have," saith he, "boldness, and access in confidence through our faith in him."
"Have access," not as prisoners, he says, nor yet, as persons candidates for pardon, nor as sinners; for, saith he, we have even "boldness with confidence," that is, accompanied with cheerful trust; arising from what source? through our faith in Him.
Nothing can give us such trust in God and purity of conscience … as the Word, the truth, the wisdom and the righteousness received in Christ.… One who thinks in an orderly manner now has the Word and reason as the content of his faith. One who can comprehend wisdom has wisdom as the content of his faith. One who understands truth has truth as the content of his faith. One who lives righteously now has righteousness as the content of his faith.
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Summary
Ephesians 3:12 is a profound declaration of the believer's privileged standing in Christ, succinctly summarizing the transformative implications of God's grace revealed through the gospel. It asserts that through Jesus Christ, believers are granted direct, unhindered access to God the Father, empowered by a Spirit-given boldness and confidence that stems from faith in His finished work. This verse encapsulates the radical shift from Old Covenant restrictions to New Covenant intimacy, highlighting the security and freedom found in our relationship with God through Christ.
Context
Literary Context
This verse is embedded within Paul's grand exposition of the "mystery of Christ" in Ephesians 3, which he describes as the inclusion of Gentiles alongside Jews as fellow heirs, members of the same body, and partakers of God's promise in Christ Jesus through the gospel (Ephesians 3:6). Paul, a prisoner for the sake of the Gentiles, views his suffering as part of God's eternal purpose, which has now been realized in Christ Jesus our Lord (Ephesians 3:11). Verse 12 serves as the immediate culmination of this theological argument, articulating the direct, personal benefits—boldness and confident access to God—that believers receive as a result of this cosmic divine plan, bridging the theological explanation with a practical reality for the individual believer.
Historical & Cultural Context
In the ancient world, approaching a king or a high-ranking official was a highly regulated and often perilous affair. Common people rarely had direct "access" (Greek: prosagōgḗ) to a ruler; instead, they relied on intermediaries or specific protocols. "Boldness" (Greek: parrhēsía) in such a context meant the freedom to speak openly and without fear, a privilege typically reserved for trusted advisors or those with high status. For Jews, access to God was mediated through the temple system, sacrifices, and the priesthood, with only the High Priest permitted to enter the Holy of Holies once a year (Hebrews 9:7). For Gentiles, direct access was unthinkable. Paul's declaration shatters these cultural and religious barriers, proclaiming a revolutionary direct access to the divine throne, available to all believers, Jew and Gentile alike, through Christ.
Key Themes
Ephesians 3:12 contributes significantly to several overarching themes in Ephesians and Pauline theology. It underscores the theme of Union with Christ, as all privileges flow "in whom" (Christ). It powerfully articulates the New Covenant Access to God, contrasting sharply with the Old Covenant's mediated access and emphasizing the tearing of the temple veil at Christ's death (Matthew 27:51). The verse also highlights Justification by Faith, as this boldness and access are granted "by the faith of him" (or "faith in him"), aligning with Paul's consistent emphasis on salvation and standing before God not by works, but through faith (Romans 3:28). Finally, it reinforces the Privilege of the Believer, elevating their status to adopted children with full rights and unhindered communion with their Heavenly Father.
Exposition and Analysis
Key Word Analysis
This term denotes "all out-spokenness, i.e. frankness, bluntness, publicity; by implication, assurance." In this context, it signifies an uninhibited freedom of speech and an absence of fear or hesitation when approaching God. It is not presumption, but a confident assurance that stems from Christ's completed work, allowing believers to speak openly and honestly before their Creator.
Derived from Strong's G4318, this word means "admission." It literally refers to "a leading or bringing to," often used in ancient contexts for the right to be introduced into the presence of a king or dignitary. Spiritually, it signifies the direct, personal, and unhindered approach to God the Father, made possible exclusively through Jesus Christ. This contrasts with the mediated access of the Old Testament, where only the high priest could enter the Holy of Holies.
According to Strong's G4102, pístis means "persuasion, i.e. credence; moral conviction (of religious truth, or the truthfulness of God or a religious teacher), especially reliance upon Christ for salvation; abstractly, constancy in such profession." In Ephesians 3:12, "by the faith of him" (KJV) is best understood as "by faith in Him," meaning our trust and reliance on Jesus Christ and His atoning work is the channel through which this unparalleled boldness and access are granted.
Verse Breakdown
"In whom we have boldness"
This opening phrase immediately anchors the believer's privilege in Christ. The "whom" refers directly to "Christ Jesus our Lord" from the preceding verse (Ephesians 3:11). It is in union with Him, and solely through His person and work, that believers possess parrhēsía—the freedom, frankness, and confidence to approach God without fear or hesitation. This boldness is not inherent in humanity but is a gift bestowed upon those who are "in Christ."
"and access with confidence"
The conjunction "and" links boldness with "access," indicating that these are two inseparable aspects of the same privilege. "Access" (prosagōgḗ) refers to the actual introduction into God's presence. The accompanying phrase "with confidence" (pepoíthēsis, Strong's G4006, meaning "reliance, trust") further emphasizes the secure and assured nature of this approach. It highlights that believers can draw near to God not tentatively or fearfully, but with a deep-seated conviction of their acceptance, knowing they are welcomed.
"by the faith of him"
This crucial phrase identifies the means by which both boldness and access are obtained. While the KJV's "faith of him" could be interpreted as Christ's own faithfulness, the overwhelming consensus among scholars and modern translations is that it refers to "faith in Him" (Greek: diá tēs písteōs autoú). It is our personal trust and reliance on Jesus Christ—His person, His atoning death, and His resurrection—that serves as the channel (diá, Strong's G1223, "through") through which these spiritual realities are activated and experienced. This underscores that our standing before God is not based on our merit, but on Christ's work and our believing appropriation of it.
Literary Devices
Paul employs several powerful literary devices in Ephesians 3:12 to convey his message. The use of Synecdoche is evident in "in whom," where "whom" (Christ) represents the entirety of His saving work, person, and covenant. The phrase "boldness and access" functions as a Hendiadys, where two nouns connected by "and" express a single complex idea: confident access. It's not just "boldness" and separate "access," but rather "access characterized by boldness" or "bold access." The passage also utilizes Contrast implicitly, setting the New Covenant reality of direct, confident access against the Old Covenant's mediated and restricted approach to God. Finally, the entire verse is a concise Summary Statement, encapsulating profound theological truths about the believer's standing in Christ in a single, impactful sentence.
Theological and Thematic Connections
Ephesians 3:12 is a cornerstone verse articulating the radical implications of the New Covenant established through Christ. It profoundly reshapes our understanding of humanity's relationship with God, moving from a paradigm of separation and mediated approach to one of intimate communion and direct access. This access is not earned by human merit or ritualistic performance but is a gracious gift, freely given to those who place their faith in Jesus Christ. It underscores the completed work of Christ on the cross, which tore the veil of the temple, symbolizing the removal of all barriers between God and humanity. This truth empowers believers to live without fear of divine judgment, knowing they are fully accepted and welcomed into God's presence as adopted children, not as estranged subjects.
Reflection and Application
Ephesians 3:12 offers an incredibly liberating truth that should profoundly shape every aspect of a believer's life. To truly grasp that we have "boldness and access with confidence" through faith in Christ means that prayer is no longer a formal, fearful obligation but a joyful, intimate conversation with our loving Father. It frees us from the burden of trying to earn God's favor or prove our worthiness, as our standing is entirely based on Christ's finished work. This truth empowers us to live with an unshakeable sense of belonging and security, knowing that we are fully accepted and cherished by the Creator of the universe. It calls us to shed any lingering shame, guilt, or inferiority that might hinder our communion with God, inviting us to step into the full inheritance of our identity as His beloved children. This confidence should not lead to presumption but to a humble, grateful, and consistent engagement with God in every circumstance of life.
Questions for Reflection
FAQ
What does "boldness and access with confidence" truly mean for the average believer today?
For the average believer today, "boldness and access with confidence" means that we no longer need any human intermediary, ritual, or special status to approach God. Through Jesus Christ, the way to God's presence is wide open, and we are invited to come without fear or hesitation, but with full assurance of being welcomed. This applies to prayer, worship, seeking guidance, and simply being in God's presence. It means we can speak freely and honestly to God, knowing He hears us and delights in our approach, not because of our own merit, but because of Christ's perfect sacrifice on our behalf. It's a profound liberation from religious performance and a call to intimate relationship.
Is this "faith of him" referring to Christ's faithfulness or our faith in Christ?
While the King James Version's "faith of him" can be ambiguous, the overwhelming scholarly consensus and most modern translations interpret this as "faith in Him." The Greek genitive construction (písteōs autoú) often denotes the object of faith. Therefore, it is our personal trust and reliance on Jesus Christ—His person and His atoning work—that is the means by which we receive this boldness and access. This interpretation aligns perfectly with Paul's consistent emphasis throughout his epistles on justification and salvation being received through faith in Christ, not by works of the law (Romans 3:22 and Galatians 2:16).
Christ-Centered Fulfillment
Ephesians 3:12 finds its ultimate Christ-centered fulfillment in the person and work of Jesus, who is both the means and the object of our confident access to God. He is the "whom" in whom we have boldness and access, serving as the sole mediator between God and humanity (1 Timothy 2:5). Through His atoning death on the cross, Christ tore the temple veil from top to bottom (Matthew 27:51), symbolizing the removal of all barriers that separated humanity from God's holy presence. His shed blood provides the basis for our reconciliation and peace with God (Colossians 1:20). Therefore, our "boldness" is not presumption but a Spirit-given assurance rooted in Christ's perfect righteousness imputed to us (2 Corinthians 5:21), and our "access" is a direct result of His ascension to the Father's right hand, where He ever lives to intercede for us (Hebrews 7:25). Thus, in Christ, the once-impossible dream of intimate communion with God becomes a present and eternal reality for all who believe.