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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.
Everywhere Paul reminds us that we receive God’s gifts not by our own merit but by grace. Grace belongs to the giver, not to the recipient. And by adding “according to the working of his power,” he also ascribes this to God, so that “if I do any work, it is God’s power. For it is not my power that works in me but God’s.”
He had said, "I am a prisoner;" but now again he says, that all is of God, as he says, "according to the gift of His grace;" for according to the power of the gift is the dignity of this privilege. But the gift would not have been enough, had it not also implanted in him power.
For a work indeed it was of power, of mighty power, and such as no human diligence was equal to. For he brought three qualifications to the preaching of the word, a zeal fervent and venturous, a soul ready to undergo any possible hardship, and knowledge and wisdom combined. For his love of enterprise, his blamelessness of life, had availed nothing, had he not also received the power of the Spirit.
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SUMMARY
Ephesians 3:7 serves as a profound declaration by the Apostle Paul, articulating the divine origin and nature of his apostolic ministry. He asserts that his role as a minister, particularly in revealing the long-hidden mystery of Gentile inclusion in God's redemptive plan, was not a result of human merit or self-appointment. Instead, it was an unmerited gift, bestowed upon him solely by the sovereign grace of God and empowered by the dynamic, effective working of God's own omnipotent power.
CONTEXT
Literary Context: This verse is deeply embedded within Paul's exposition of the "mystery of Christ" (Ephesians 3:4), which he has just revealed to be the inclusion of Gentiles as "fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel" (Ephesians 3:6). Having explained what the mystery is, Paul now transitions to how he became the primary instrument for its proclamation. Verse 7 clarifies his personal commission and authority, emphasizing that his stewardship of this profound truth is entirely God-ordained, not self-initiated. This personal testimony serves to validate the revelation he is sharing and sets the stage for his subsequent prayer for the Ephesians, which begins in Ephesians 3:14.
Historical & Cultural Context: Paul, originally Saul of Tarsus, was a zealous Pharisee who vehemently persecuted Christians before his dramatic conversion on the road to Damascus (Acts 9:1-19). His calling to be an apostle to the Gentiles (Acts 9:15) was revolutionary, challenging deeply entrenched Jewish-Gentile divisions prevalent in the first century. In a world where status was often tied to birthright, social standing, or personal achievement, Paul's insistence that his ministry was a pure "gift of grace" underscored the counter-cultural nature of the Gospel. The term "minister" (Greek: diákonos) in the Greco-Roman world typically referred to a servant or attendant, often in a menial capacity, which Paul humbly embraced to describe his service to God and humanity.
Key Themes: Ephesians 3:7 powerfully contributes to several overarching themes within the book of Ephesians and Paul's broader theology. It highlights the Divine Sovereignty in calling and equipping individuals for service, demonstrating that God initiates and empowers His chosen instruments. The verse also underscores Grace as the Foundation of Ministry, asserting that Paul's significant role was not earned through human effort or merit but was a pure, unmerited favor from God, a theme consistently present in Paul's writings (e.g., 1 Corinthians 15:10). Furthermore, it emphasizes God's Enabling Power as the true engine behind effective ministry, illustrating that divine energy is what sustains and accomplishes God's purposes through human vessels, as seen in Paul's own testimony of laboring "according to his working, which works in me mightily" (Colossians 1:29). Finally, the verse implicitly promotes Humility in Service, as Paul attributes all success and ability to God, deflecting glory from himself.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several literary devices in Ephesians 3:7 to underscore the divine origin and nature of his ministry. The most prominent is Attribution, where he consistently credits God as the sole source of his calling and effectiveness, rather than himself. Phrases like "I was made a minister," "gift of the grace of God given unto me," and "by the effectual working of his power" all serve to deflect any personal glory and direct it entirely to God. This creates a powerful sense of Humility and Theocentricity. Furthermore, Paul uses a form of Emphatic Reinforcement through the accumulation of synergistic terms: "gift," "grace," "effectual working," and "power." Each word, while distinct, contributes to a cumulative emphasis on the divine, unmerited, and dynamic nature of his commission, ensuring that no listener could misunderstand the ultimate source of his authority and ability. The phrase "his power" also functions as a form of Metonymy, where "power" stands in for God Himself as the ultimate source of all might and capability.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ephesians 3:7 provides a profound theological statement about the nature of Christian ministry and service, extending far beyond Paul's specific apostolic calling. It establishes that all true ministry originates from God's sovereign initiative and is sustained by His unmerited favor and dynamic power, rather than human merit, ability, or effort. This perspective fosters deep humility and dependence on God, reminding believers that any effectiveness in service is a testament to God's work through them, not their own inherent strength. It underscores the truth that God's grace not only saves but also equips and empowers for service, demonstrating His commitment to accomplishing His purposes through willing vessels. This divine empowerment is essential for overcoming human limitations and fulfilling the challenging demands of proclaiming the Gospel and building up the body of Christ.
REFLECTION AND APPLICATION
Ephesians 3:7 offers profound insights for every believer today, regardless of their specific role in the church. It challenges us to re-evaluate the source of our spiritual effectiveness and motivation. If Paul, the preeminent apostle, attributed his entire ministry to God's grace and power, how much more should we? This verse calls us to embrace a posture of humility, recognizing that any spiritual gift, talent, or opportunity to serve is a "gift of the grace of God," not something we have earned or can claim credit for. It encourages us to lean fully on God's "effectual working of his power" in our lives, especially when faced with daunting tasks or personal inadequacies. Our effectiveness in sharing the Gospel, serving others, or overcoming personal struggles is not dependent on our own strength or wisdom, but on the limitless power of God at work within us. This truth liberates us from the pressure of self-reliance and redirects all glory to the One who truly enables.
Questions for Reflection
FAQ
What does Paul mean by "minister" in this context?
Answer: In Ephesians 3:7, when Paul states he "was made a minister," he uses the Greek word diákonos (G1249), which broadly means "servant" or "attendant." In this specific context, it signifies a divinely appointed and commissioned servant. Paul is not merely a general servant of God, but one specifically chosen and equipped to proclaim the "mystery of Christ" to the Gentiles, as he has just explained in Ephesians 3:6. His ministry is therefore a stewardship, a sacred trust given by God, rather than a self-appointed role or one earned through personal merit.
How does "grace" relate to "power" in this verse?
Answer: In Ephesians 3:7, "grace" and "power" are intricately linked, representing distinct yet complementary aspects of God's work in Paul's ministry. "Grace" (Greek: cháris, G5485) refers to God's unmerited favor—it is the source or foundation of the gift of ministry itself. God, in His benevolent disposition, freely bestowed this calling upon Paul, despite his past as a persecutor. "Power" (Greek: dýnamis, G1411), specifically through its "effectual working" (Greek: enérgeia, G1753), is the means by which that ministry is made effective and operative. So, God's unmerited favor (grace) gives the calling and the gift, and His dynamic, active energy (power) enables Paul to fulfill that calling and ensures its success. Grace initiates and commissions, while power empowers and accomplishes.
CHRIST-CENTERED FULFILLMENT
Ephesians 3:7, while focusing on Paul's personal ministry, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. Paul's ministry, described as a "gift of the grace of God," directly reflects the ultimate Grace revealed in Christ. It is through Christ that "the grace of God that brings salvation has appeared to all men" (Titus 2:11). Jesus himself is the embodiment of God's unmerited favor, full of "grace and truth" (John 1:14). Furthermore, Paul's ministry is empowered "by the effectual working of his power," which is none other than the resurrection Power of Christ. This is the same "immeasurably great power for us who believe" that raised Christ from the dead and seated Him at God's right hand (Ephesians 1:19-20). Paul, as a minister, is an instrument through whom Christ's power continues to operate, revealing the mystery of Gentile inclusion, which was accomplished through Christ's atoning work on the cross, breaking down the wall of hostility (Ephesians 2:14-16). Thus, Paul's divinely appointed and empowered service is a direct extension of Christ's ongoing redemptive mission, bringing all people into one body through the Gospel.