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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
Two Centuries of Reception
3 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.
One person will say that he attaches the words “which is your glory” to the tribulations … another to the boldness or else to the access or the faith. For boldness [or freedom of speech] is the glory to the one who possesses it, and access can be called the glory of the one who has access to God and faith the glory of the one with faith.
When some hear that Paul suffers tribulations, they may grow faint in faith. To prevent this he argues, in effect: “I pray on account of what has been revealed to me that you should not grow faint through my tribulations. These tribulations I am suffering are not due to anything I have caused but rather because you are either weak in faith or now wavering, or because you are making some unnecessary additions to the faith. That is the reason I endure these trials. I am now hoping to recall you to true discipline and observance so that you will not depart from Christ, having your hope in Christ alone. For this is your glory.”
How is it "for them?" How is it "their glory?" It is because God so loved them, as to give even the Son for them, and to afflict His servants for them: for it was in order that they might attain so many blessings, that Paul was in prison. Surely this was from God's exceeding love towards them: it is what God also saith concerning the Prophets, "I have slain them by the words of my mouth." But how was it that they fainted, when another was afflicted? He means, they were troubled, were distressed. This also he says when writing to the Thessalonians, "that no man be moved by these afflictions." For not only ought we not to grieve, but we ought even to rejoice. If ye find consolation in the forewarning, we tell you beforehand that here we have tribulation. And why pray? Because thus hath the Lord ordered.
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Summary
The Apostle Paul, writing from imprisonment, earnestly implores the Ephesian believers not to lose heart or succumb to discouragement because of his personal sufferings. He profoundly reinterprets his tribulations, asserting that these hardships, far from being a sign of God's disapproval or a weakness in the Gospel, are in fact for their benefit and contribute to their spiritual honor and standing in Christ, serving as a powerful validation of their inclusion in God's redemptive plan.
Context
Literary Context
This verse serves as a pivotal transition within Ephesians 3. Paul has just unveiled the profound "mystery of Christ," specifically that Gentiles are now fellow heirs, members of the same body, and partakers of God's promise in Christ Jesus through the gospel (Ephesians 3:6). He identifies himself as a "prisoner of Christ Jesus for you Gentiles" (Ephesians 3:1), emphasizing that his imprisonment is a direct consequence of his apostolic mission to them. Understanding that his suffering could be a stumbling block, Ephesians 3:13 functions as a crucial pastoral exhortation to prevent discouragement before he launches into a powerful prayer for their spiritual strengthening and comprehension of Christ's love, which begins in Ephesians 3:14. Thus, it bridges the theological exposition of the mystery with the practical implications for their faith and spiritual resilience.
Historical & Cultural Context
Paul is writing this epistle while incarcerated, most likely during his first Roman imprisonment (c. A.D. 60-62), as suggested by references to his being a "prisoner" (Ephesians 3:1; Ephesians 4:1). In the Roman world, imprisonment was generally associated with criminality or divine disfavor, which could easily discredit a religious leader and his message. For the Ephesian Gentile believers, who were relatively new converts to Christianity and potentially facing social ostracism or persecution themselves, the news of their apostle's suffering could be deeply unsettling. They might question the power of the Gospel or their own secure standing if their spiritual father figure was in chains. Paul's statement directly addresses this potential source of doubt, reframing his suffering not as a defeat but as a powerful affirmation of their status and the profound truth of the Gospel that had brought them into God's family.
Key Themes
Ephesians is a profound exploration of God's eternal plan, the unity of all believers in Christ, the nature of the church as Christ's body, and practical Christian living. Ephesians 3:13 significantly contributes to the overarching theme of God's sovereign purpose through suffering. Paul consistently teaches that his afflictions are not random but divinely ordained for the advancement of the Gospel and the edification of the church, a concept also articulated in Philippians 1:12. It also reinforces the theme of the glory of the church, particularly the Gentile believers, who are now fully incorporated into God's family. Paul's suffering for this truth magnifies their honor and validates their inclusion, echoing the broader biblical motif that suffering endured for Christ's sake ultimately leads to glory, as exemplified by Christ's own path (Luke 24:26).
Exposition and Analysis
Key Word Analysis
From the base of δοκέω, meaning "to ask (in genitive case); to ask, beg, call for, crave, desire, require." Paul is not merely expressing a casual wish but conveying a strong, earnest request or petition to the Ephesian believers. This underscores the deep pastoral intensity and genuine concern behind his exhortation, highlighting the importance of their spiritual steadfastness.
From ἐκ and κακός, meaning "to be (bad or) weak, i.e. (by implication) to fail (in heart); faint, be weary." This word vividly describes the emotional and spiritual exhaustion that can lead to giving up or succumbing to discouragement under pressure. Paul is urging them not to lose their spiritual resolve or succumb to weariness in the face of his hardships.
From θλίβω, meaning "pressure (literally or figuratively); afflicted(-tion), anguish, burdened, persecution, trouble." This term refers to the severe external pressures and distresses Paul was enduring, specifically his imprisonment and the various hardships associated with his apostolic ministry. It highlights the real and tangible nature of his suffering, which could easily be a source of discouragement for others.
From the base of δοκέω, meaning "glory (as very apparent), in a wide application (literal or figurative, objective or subjective); dignity, glory(-ious), honour, praise, worship." In this context, Paul's suffering brings honor, dignity, and validation to the Ephesian believers. It confirms the authenticity and significance of their standing in Christ, demonstrating the immense value and truth of the Gospel they received.
Verse Breakdown
"Wherefore I desire"
Paul begins with a strong conjunction ("Wherefore" or "Therefore"), directly linking this exhortation to the preceding profound revelation of the mystery of Christ and his own apostolic role in it. His "desire" is not a casual wish but an earnest, heartfelt plea, born out of deep pastoral concern for the spiritual well-being and steadfastness of the Ephesian believers.
"that ye faint not"
This is the core of Paul's exhortation, a direct warning against losing heart, becoming weary, or giving up their faith due to external pressures. The negative command indicates a real and present danger of discouragement among them, highlighting the fragility of human resolve in the face of adversity.
"at my tribulations for you"
Paul identifies the specific cause of their potential discouragement: his own sufferings and imprisonment. The crucial phrase "for you" emphasizes that his afflictions are not random or punitive, but directly related to his ministry on their behalf, particularly his mission to bring the Gospel to the Gentiles. His suffering is a direct consequence of their inclusion in God's plan.
"which is your glory"
This is the surprising and profound reinterpretation of his suffering. Paul declares that his tribulations, far from being a source of shame or doubt, are actually a source of "glory" for them. His suffering validates their calling and status as God's people, confirming the immense value and truth of the Gospel that brought them into God's family. It signifies their honor, dignity, and the authenticity of their new identity in Christ.
Literary Devices
The verse employs Paradox, presenting Paul's suffering not as a cause for despair but as a source of glory for the Ephesians. This unexpected juxtaposition challenges conventional understanding and highlights a profound spiritual truth: God often works through weakness and adversity to achieve His purposes. There is also an element of Antithesis in the contrast between the potential to "faint" due to "tribulations" and the ultimate outcome of "glory." This rhetorical strategy underscores Paul's theological conviction that suffering endured for Christ's sake is not in vain but serves a divine, redemptive purpose. The phrase "for you" functions as a Purpose Clause, explicitly stating the beneficial intent behind Paul's afflictions, reinforcing the idea that his personal hardship directly contributes to their spiritual well-being and honor.
Theological and Thematic Connections
Ephesians 3:13 profoundly connects the suffering of an apostle to the spiritual standing of the church, revealing a theological principle that God often uses the trials of His servants to validate and glorify His people. Paul's willingness to endure hardship for the sake of the Gentile believers underscored the immense value of their inclusion in God's covenant, transforming what might appear as a sign of weakness into a powerful testament to the truth of the Gospel. This perspective challenges believers to see suffering not as a barrier to God's work, but as a potential catalyst for His glory and the confirmation of His redemptive plan, demonstrating that the authenticity of the message is often proven through the endurance of its messengers.
Reflection and Application
Ephesians 3:13 offers profound encouragement for believers navigating the complexities of faith in a challenging world. It calls us to a mature perspective on suffering, particularly when it touches those who lead or serve us in the faith. When we witness the struggles of spiritual leaders or fellow believers, our natural inclination might be to question God's presence or the validity of the message. However, Paul reorients our perspective, urging us not to "faint" or lose heart. Instead, he invites us to see these tribulations as a testament to the worth of the Gospel and the significance of our own identity in Christ. Paul's suffering for the Ephesians' sake underscored the immense value of their salvation and their honored place in God's family. This challenges us to consider how our own endurance in trials, or the steadfastness of others, can serve as a powerful witness to the truth of God's transforming grace, bringing glory not to ourselves, but to the God who sustains us through every affliction, confirming the divine reality of our faith.
Questions for Reflection
FAQ
Why would Paul's tribulations be considered the Ephesians' "glory"?
Paul's tribulations were "your glory" in several significant ways. Firstly, his suffering directly resulted from his dedicated ministry to the Gentiles, including the Ephesians, to bring them into the full blessings of the Gospel. His imprisonment was a consequence of proclaiming the "mystery" that Gentiles are co-heirs with Israel in Christ (Ephesians 3:6). Therefore, his willingness to suffer for this truth validated the immense worth and authenticity of their inclusion in God's family. Secondly, it demonstrated the power and truth of the Gospel itself; if the message were false, Paul's suffering would be meaningless. But because it was true, his endurance under pressure confirmed the divine origin and power of the message they had received. Finally, it brought honor and dignity to the Ephesian believers, showing that their new identity in Christ was so significant that an apostle would willingly endure hardship for it. It was a testament to their honored status as God's people, confirming that their faith was not in vain.
Christ-Centered Fulfillment
Ephesians 3:13, though focused on Paul's suffering, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. Paul's tribulations, willingly endured for the sake of the Gentiles' glory, powerfully mirror the redemptive suffering of Christ Himself. Just as Paul willingly bore hardship "for you," Christ, the Lamb of God who takes away the sin of the world, willingly endured the ultimate tribulation of the cross "for us," taking upon Himself the weight of humanity's sin. His suffering was not a sign of weakness but the very means by which God's glory was revealed and humanity's salvation secured (John 12:23-24). Through His death, resurrection, and ascension, Christ entered into His glory (Luke 24:26), and in doing so, He brought believers into a shared glory, making them co-heirs with Him (Romans 8:17). Paul's suffering, therefore, is a participation in Christ's pattern of redemptive suffering, demonstrating that the path to true glory, both for the individual and the church, often passes through tribulation, just as it did for our Savior (Philippians 3:10). His example encourages believers to fix their eyes on Christ, who for the joy set before Him endured the cross, becoming the author and perfecter of our faith (Hebrews 12:2).