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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
4 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.
For now that is clearly shown "which was not made known to other ages, which is now revealed to the sons of men."
He teaches that there is a perfect harmony—a complete unity and identity—between the revelations given to him and those given to the apostles. His purpose is to avoid discord and any appearance of having received by revelation something that was not given to the apostles by the living Christ.
What then, tell me, did not the Prophets know it? How then doth Christ say, that Moses and the Prophets wrote "these things concerning Me?" And again, "If ye believed Moses, ye would believe Me." And again, "Ye search the Scriptures, because ye think that in them ye have eternal life, and these are they which bear witness of me." His meaning is this, either that it was not revealed unto all men, for he adds, "which in other generations was not made known unto the sons of men, as it hath now been revealed;" or else, that it was not thus made known by the very facts and realities themselves, "as it hath now been revealed unto His holy Apostles and Prophets in the Spirit." For reflect. Peter, had he not been instructed by the Spirit, never would have gone to the Gentiles. For hear what he says, "Then hath God given unto them the Holy Ghost, as well as unto us." That it was by the Spirit that God chose that they should receive the grace. The Prophets then spoke, yet they knew it not thus perfectly; so far from it, that not even did the Apostles, after they had heard it. So far did it surpass all human calculation, and the common expectation.
It was made known incrementally to the prophets of old, but not fully then as it is now. For they did not see the whole picture but wrote down words about aspects of it. … Remember that in the apostles’ day there were many who had the gift of prophecy. It is in this order that he mentions that the revelation was known to the apostles and then to the prophets.
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Summary
Ephesians 3:5 stands as a profound declaration of God's progressive revelation, emphasizing that a pivotal truth—the inclusion of Gentiles into the full blessings of God's covenant people through Christ—was previously hidden but is now unveiled. This verse highlights the distinct nature of the New Covenant era, where the Holy Spirit empowers God's chosen messengers, the apostles and prophets, to proclaim this once-concealed mystery, thereby establishing the foundation for the unified body of Christ.
Context
Literary Context
This verse is deeply embedded within Paul's explanation of the "mystery of Christ" in Ephesians 3. It directly follows his personal testimony in Ephesians 3:3-4. The broader context of Ephesians 2 and Ephesians 3 elaborates on the radical reconciliation of Jews and Gentiles into one new humanity in Christ, effectively dismantling the ancient wall of hostility. Paul views himself as a divinely appointed steward of this specific aspect of God's eternal plan, now fully revealed for the church's understanding and proclamation. The "which" at the beginning of Ephesians 3:5 refers back to the content of the mystery described in Ephesians 3:6, namely, that Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel.
Historical & Cultural Context
In the ancient world, particularly within Judaism, a strong distinction existed between Jews and Gentiles. The Mosaic Law and covenant practices served as a boundary, fostering a sense of unique identity and separation for the Jewish people. While the Old Testament hinted at God's universal redemptive plan (e.g., Isaiah 49:6), the full implications of Gentiles being co-heirs with Israel, without first converting to Judaism, were not explicitly understood or revealed. This concept was revolutionary and often scandalous to many first-century Jews who held firmly to their exclusive covenant identity. The early church grappled significantly with this issue, as evidenced by the Jerusalem Council in Acts 15, which affirmed the inclusion of Gentiles by grace through faith, without requiring circumcision or full adherence to the Mosaic Law. Paul's revelation directly addresses this profound shift in God's redemptive strategy.
Key Themes
This verse powerfully contributes to several overarching themes in Ephesians and the broader New Testament. Foremost is the Mystery of Christ, which refers not to an unknowable enigma, but to a truth previously hidden in God's eternal plan and now disclosed. This mystery's core is the radical inclusion of Gentiles into the full covenant blessings and body of Christ, breaking down all ethnic and social barriers (as seen in Ephesians 2:14-16). Another crucial theme is Progressive Revelation, illustrating that God's truth unfolds incrementally through history. What was "not made known unto the sons of men" in earlier dispensations is now clearly illuminated in the New Covenant era, signifying a new stage in God's unfolding plan. Furthermore, the verse underscores Divine Revelation by the Spirit, emphasizing that this profound knowledge is not a product of human ingenuity but a direct, supernatural impartation. The Holy Spirit is the active agent in this disclosure, enabling spiritual understanding and communicating God's truth to His chosen messengers, as also highlighted in 1 Corinthians 2:10. Finally, it highlights the Apostolic and Prophetic Authority as the divinely appointed channels through whom this newly revealed truth is communicated to the church, forming the very foundation upon which the church is built, with Christ as the chief cornerstone.
Exposition and Analysis
Key Word Analysis
This word refers to a generation or a period of time, an age. In this context, "other ages" signifies previous historical periods or dispensations, particularly those before the coming of Christ and the full revelation of the gospel. It emphasizes that the truth about Gentile inclusion was not fully understood or revealed in the Old Testament era, even though its seeds were present.
G1107 (gnōrízō) means "to make known" or "to declare," while G601 (apokalýptō) means "to uncover," "unveil," or "disclose." The use of both terms (implied by the KJV "was not made known" and "is now revealed") powerfully conveys the transition from concealment to full disclosure. God actively "unveiled" this truth, demonstrating His purposeful timing and the distinctiveness of the New Covenant era.
G4151 refers to a current of air, breath, or figuratively, a spirit, including the Holy Spirit. Here, "by the Spirit" unequivocally identifies the Holy Spirit as the divine agent responsible for revealing this mystery. This highlights the Spirit's essential role in illuminating God's truth, empowering the apostles and prophets, and enabling spiritual comprehension of divine realities that are beyond human discovery.
Verse Breakdown
"Which in other ages was not made known unto the sons of men,"
This clause establishes a clear historical contrast. The "mystery" (referring to the inclusion of Gentiles as co-heirs with Israel in Christ) was not fully or explicitly disclosed to humanity in previous eras, such as the Old Testament period. While glimpses and prophecies existed, the comprehensive nature and means of this inclusion remained veiled. "Sons of men" is a general term for humanity, indicating that this truth was universally uncomprehended by people in general.
"as it is now revealed"
This phrase marks a decisive turning point in God's redemptive history. The word "now" (G3568, nŷn) signifies the present era, the time of the New Covenant and the advent of Christ. It asserts that what was once hidden has now been fully and clearly unveiled, indicating a new phase in God's communication of His plan. This revelation is an active, divine act, not a human discovery.
"unto his holy apostles and prophets by the Spirit;"
This final clause specifies the recipients and the agent of this revelation. God chose "his holy apostles and prophets"—the foundational leaders and inspired speakers of the early church—as the direct recipients of this unveiled truth. The phrase "by the Spirit" (G1722, en G4151, pneûma) is crucial, emphasizing that the Holy Spirit is the divine source and means of this revelation, ensuring its authenticity, authority, and spiritual power. This underscores the supernatural origin of the gospel message and the unique authority of those who first proclaimed it.
Literary Devices
Paul employs several significant literary devices in Ephesians 3:5. The most prominent is Contrast, setting up a clear distinction between "other ages" (past) and "now" (present). This highlights the progressive nature of God's revelation, emphasizing that the New Covenant era brings a fuller, clearer understanding of God's redemptive plan than was available previously. There is also an element of Divine Agency, where the passive voice "was not made known" and "is now revealed" strongly implies God as the active subject, underscoring that this truth is not a human discovery but a divine disclosure. The phrase "by the Spirit" further reinforces this divine agency, almost bordering on Personification of the Holy Spirit as the active revealer. Finally, the specific mention of "holy apostles and prophets" serves as a form of Apostolic Authority, legitimizing the message Paul preaches by associating it with divinely appointed and inspired messengers.
Theological and Thematic Connections
Ephesians 3:5 is a cornerstone for understanding the New Testament concept of the "mystery" (Greek, mystērion), which refers not to something unknowable, but to a divine truth previously concealed and now divinely disclosed. This verse underscores the radical inclusivity of God's saving grace, revealing that the long-held distinction between Jew and Gentile has been abolished in Christ, bringing both into one unified body. This truth was hinted at in the Old Testament, but its full scope and the means of its accomplishment were not fully comprehended until Christ's coming and the Spirit's outpouring. It speaks to God's sovereign timing and His deliberate unveiling of His redemptive purposes in stages, culminating in the person and work of Jesus Christ. The revelation to the apostles and prophets ensures that the church's foundation is built upon divinely inspired truth, providing authoritative guidance for all believers.
Reflection and Application
Ephesians 3:5 calls believers to a profound appreciation for the clarity and fullness of the gospel we have received. It reminds us that the unity we experience in the church, transcending ethnic, social, and cultural barriers, is not a human achievement but a divinely revealed mystery, a testament to God's expansive grace. This truth should foster both humility and gratitude: humility, recognizing that our understanding is a gift of revelation, not our own ingenuity; and gratitude, for being part of a plan that was once hidden but is now gloriously revealed. It encourages us to rely on the Holy Spirit for spiritual discernment, knowing that the same Spirit who revealed these truths to the apostles continues to illuminate scripture and guide believers into deeper understanding of God's will. Furthermore, it challenges us to live out this revealed unity, actively seeking reconciliation and celebrating the diversity within the body of Christ, reflecting God's inclusive love to a divided world.
Questions for Reflection
FAQ
What exactly is the "mystery" referred to in Ephesians 3:5?
The "mystery" (Greek, mystērion) in Ephesians 3:5 and throughout Ephesians 3 is not something unknowable or enigmatic, but rather a divine truth previously hidden in God's eternal plan and now fully disclosed. Specifically, it refers to the radical inclusion of the Gentiles (non-Jews) into the full blessings of God's covenant people, making them "fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel" (Ephesians 3:6). This means that Gentiles are brought into equal standing with Jewish believers, without needing to convert to Judaism or adhere to the Mosaic Law, but solely through faith in Christ.
Why was this mystery "not made known" in "other ages"?
While the Old Testament contained prophecies and hints about God's universal plan to bless all nations (e.g., Genesis 12:3, Isaiah 2:2-4), the full extent and precise method of Gentile inclusion were not explicitly revealed or widely understood. The covenant with Israel largely maintained a distinct separation. God, in His sovereign wisdom, chose to reveal this truth progressively, reserving its full unveiling for the New Covenant era through the person and work of Jesus Christ and the subsequent outpouring of the Holy Spirit. This progressive revelation highlights God's perfect timing and the distinctiveness of the gospel age.
Christ-Centered Fulfillment
Ephesians 3:5 finds its ultimate Christ-centered fulfillment in Jesus Christ Himself, for He is the very content and means of the revealed mystery. The "mystery" that was hidden in "other ages" is precisely the truth that in Christ, God has broken down the dividing wall between Jew and Gentile, creating one new humanity (as powerfully stated in Ephesians 2:14-16). Christ is the "peace" who has made both groups one, reconciling them to God in one body through the cross. His sacrificial death and resurrection inaugurated the new age where this mystery could be fully revealed. Furthermore, the revelation itself is "by the Spirit," the very Spirit whom Christ promised to send (John 14:26) and who empowers the apostles and prophets to proclaim the gospel of Christ to all nations (Acts 1:8). Thus, Christ is not only the subject of the mystery but also the one through whom the Spirit reveals it, making Him the central figure in God's unfolding plan of salvation for all humanity, uniting all things in Himself (Ephesians 1:10).