TRV
Study This Verse
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.
God, who dwells in the heavens, and made out of nothing the things that exist, and multiplied and increased them on account of His holy Church, is angry with you for having sinned against Him.
When he speaks of making “all men see the plan,” this includes both Israel and the Gentiles. Paul had doubtless received the gospel for the Gentiles. But the Jews too can see the plan if they follow and obey.
Christ is the only begotten Son of God, and through him all the rest are created. Through him the works of God are created, as God works in and through him. All ages of time are subsequent to Christ, being made by Christ.… Therefore, even though God is acknowledged as the Creator, God is nonetheless Creator through Christ. The term Creator therefore does not pertain simply to God as such but pertains to Christ and through Christ to God. Christ who was eternally begotten created all things in time. God worked and created all things through Christ.
"To preach unto the Gentiles the unsearchable riches of Christ."
If His "riches are unsearchable," and that too after his appearing, much more is His essence. If it is still a mystery, much more was it before it was made known; for a mystery he calls it on this account, because neither did the Angels know it, nor was it manifest to any one else.
"And to make all men see," saith he, "what is the dispensation of the mystery which from all ages hath been hid in God, who created all things."
Angels knew only this, that "The Lord's portion was His people." And again it is said, "The Prince of Persia withstood me." So that it is nothing to be wondered at that they were ignorant of this; for if they were ignorant of the circumstances of the return from the Captivity, much more would they be of these things. For this is the gospel. "It is He that shall save," it saith, "His people." Not a word about the Gentiles. But what concerns the Gentiles the Spirit revealeth. That they were called indeed, the Angels knew, but that it was to the same privileges as Israel, yea, even to sit upon the throne of God, this, who would ever have expected? who would ever have believed?
"Which hath been hid," saith he, "in God."
This "dispensation," however, he more clearly unfolds in the Epistle to the Romans. "In God," he continues, "who created all things by Jesus Christ." And he does well to say "by Jesus Christ;" forasmuch as He who created all things by Him, revealeth also this by Him; for He hath made nothing without Him; for "without Him," it is said, "was not any thing made."
These riches of his generosity were “hidden from all past ages in God,” the Creator of all. Where are Marcion, Valentinus and the other heretics who say that there is one creator of the visible world and another creator of the invisible?… However, the phrase “mystery hidden from the ages” could also be understood to mean that the very ages of time remained ignorant of his generosity when all spiritual and rational creatures who inhabited all previous ages remained unenlightened.
Continue studying Ephesians 3:9 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Ephesians 3:9 encapsulates Paul's divinely appointed mission: to illuminate for all people the profound truth of God's long-hidden plan, often referred to as "the mystery." This mystery, conceived in the mind of God before time began, reveals the radical inclusion of Gentiles into the covenant people of God, forming one unified body in Christ. The verse underscores that this eternal purpose, now unveiled through the gospel, is intricately linked to God's original act of creation, which was accomplished through Jesus Christ Himself.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ephesians 3:9 employs several powerful literary devices. Paradox is evident in the concept of the "mystery" itself: a truth that was "hid" but is now "made to see" or "enlightened." This tension between concealment and revelation underscores the profound nature of God's timing and wisdom. The phrase "from the beginning of the world hath been hid in God" uses Hyperbole to emphasize the antiquity and eternal nature of God's plan, suggesting it was not merely old, but existed before time as we know it. There is also a strong sense of Emphasis through repetition of the idea of "all" (all men, all things), highlighting the universal scope of God's redemptive plan and Christ's cosmic authority. Finally, the verse uses Connective Language to link creation and redemption, showing that the same divine agency (God through Christ) is at work in both the initial act of bringing the universe into being and the ultimate act of bringing humanity into fellowship with Him.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ephesians 3:9 profoundly shapes our understanding of God's character and His redemptive purposes. It reveals a God who is not only omniscient and sovereign, orchestrating events from eternity past, but also deeply relational, desiring to bring all humanity into a shared "fellowship" with Himself and one another. The "mystery" of Gentile inclusion underscores the radical inclusivity of the gospel, breaking down all human-made barriers and demonstrating that salvation is by grace through faith for all who believe, regardless of ethnic or social background. This truth magnifies the wisdom of God, which is now displayed through the church to the cosmic powers, revealing a plan far grander and more intricate than previously imagined. It also firmly establishes Christ's preeminence and essential role in both the creation of the universe and the unfolding of God's eternal redemptive plan, making Him central to all of God's work.
REFLECTION AND APPLICATION
Ephesians 3:9 calls believers to a profound appreciation for the depth and breadth of God's eternal plan. Understanding that the inclusion of all peoples into God's family was not an afterthought but a pre-ordained "mystery hid in God from the beginning of the world" should fill us with awe and gratitude. This truth compels us to dismantle any lingering prejudices or exclusive attitudes, recognizing that in Christ, there is no longer Jew or Gentile, male or female, slave or free, but all are one. Paul's commission "to make all men see" this mystery becomes our shared mission. We are called to be active participants in illuminating this glorious truth to a world still divided by human distinctions. This means living out the unity we have in Christ, demonstrating the power of the gospel to reconcile diverse peoples, and boldly proclaiming the good news that God's salvation is for everyone, through the one who created all things.
Questions for Reflection
FAQ
What is "the mystery" Paul refers to in Ephesians 3:9?
Answer: The "mystery" (Greek: mystērion) Paul refers to is not something inherently incomprehensible, but rather a divine truth that was previously kept secret by God and has now been revealed. In the context of Ephesians 3, this mystery is specifically the astonishing truth that Gentiles are now fellow heirs with Israel, members of the same body, and partakers of God's promise in Christ Jesus through the gospel (Ephesians 3:6). For centuries, God's covenant people were primarily the Jews, but through Christ, God has opened the door for all nations to be reconciled to Him and united into one new humanity (Ephesians 2:11-22). This radical inclusion and unity in Christ is the core of the mystery.
How does Christ's role in creation relate to His role in the "mystery" of salvation?
Answer: The phrase "who created all things by Jesus Christ" in Ephesians 3:9 is a profound theological statement that links Christ's pre-existence and active involvement in creation directly to His centrality in God's redemptive plan. It emphasizes that the same divine agent through whom the universe was brought into being is also the one through whom God's eternal purpose for humanity is unfolded and fulfilled. Just as Christ is the orchestrator of physical creation (John 1:3, Colossians 1:16), He is also the means by which God is creating a "new humanity" (Ephesians 2:15) and reconciling all things to Himself (Colossians 1:20). This connection highlights the cosmic scope of Christ's work, asserting His ultimate authority and sovereignty over all of creation and redemption.
CHRIST-CENTERED FULFILLMENT
Ephesians 3:9 finds its ultimate fulfillment in the person and work of Jesus Christ. The "mystery" that was "hid in God from the beginning of the world" is not merely a concept or a plan, but a living reality embodied in Christ Himself. He is the very content of the mystery, for it is "Christ in you, the hope of glory" (Colossians 1:27). It is through His atoning sacrifice on the cross that the dividing wall of hostility between Jew and Gentile was broken down, creating "one new man in Himself, thus making peace" (Ephesians 2:14-15). Furthermore, the verse explicitly states that God "created all things by Jesus Christ," underscoring Christ's pre-existence and divine agency in the very act of creation. This establishes Him as the cosmic Lord, the one through whom all things exist, and therefore the only one capable of bringing about the reconciliation and unity that is the heart of God's eternal plan. The "fellowship of the mystery" is thus a fellowship in Christ, a participation in His life, death, and resurrection, which enables both Jews and Gentiles to draw near to God "through Him" (Ephesians 2:18). Christ is not just the revealer of the mystery, but the mystery revealed, the means of creation, and the ultimate goal of all God's redemptive purposes, bringing all things together in Himself (Ephesians 1:10).