Ephesians 3:1–13

3:1 “For this reason” refers back to 2:11–22 (esp. vv. 19–22). Paul designates himself a “prisoner of Christ Jesus.” Interestingly, Paul does not say that he is a prisoner “of Caesar.” In Paul’s view, he belongs to Christ and ultimately is in prison for the sake of the gospel. In fact, he continues by saying that he is a prisoner “on behalf of you Gentiles.” Paul is not in prison because of his sin, because God is punishing him, or because of anything else that might cause his readers to doubt his apostleship. Instead, Paul’s incarceration is due to his faithfulness in fulfilling his apostolic calling to take the gospel to the Gentiles.

3:2 This verse marks the beginning of Paul’s digression from his original intention (i.e., prayer) as he expands on the origin and nature of his role as an apostle to the Gentiles. In this context, “stewardship” refers to the responsibility God has given to Paul to preach the gospel to the Gentiles. “Stewardship of God’s grace” should probably be understood as meaning “stewardship, which is the grace from God.” Paul further indicates that this stewardship was given (by God) for the benefit of his readers (and other Gentiles).

3:3 Paul further elaborates on what his readers have read of his stewardship and his reception of the divine mystery. In 1:9 “mystery” referred to Jews and Gentiles being incorporated into Christ’s body and thus participating in God’s salvation (cf. 3:6). Paul uses the passive voice, with the implied subject being God (i.e., a divine passive). The revelation Paul received was not the result of his own efforts; it was the result of God’s revealing it to him. The means by which Paul received this insight was “by revelation” (cf. Gal. 1:12), which probably refers to his Damascus road experience.

Paul concludes this verse by noting this is not the first time he has referenced the reality of the divine mystery. When he says, “I have written” (lit., “I have written beforehand” [prographō]), he is referring to what he wrote in 1:9–10 or, more probably, 2:11–22. Paul is speaking of the revelation God made known to him—specifically, the message of reconciliation and peace between Jews and Gentiles, who now form “one new man” (2:15).

3:4 The content of the material Paul has previously written (esp. 2:11–22) serves as the standard by which the Ephesian Christians are to judge Paul’s understanding of the divine mystery. When Paul says, “When you read this,” it almost certainly refers to the public reading of the letter during worship (cf. Col. 4:16; 1 Thess. 5:27; Rev. 1:3). As the letter was read, the readers would have been able to perceive and evaluate Paul’s ability to unravel the mystery of Christ.

Paul was given “insight” from God into the special revelation. The expression “insight into” is found in the OT, especially in Daniel, where it is used in contexts of interpreting and understanding the revelation of God mediated through dreams and visions (Dan. 1:4, 17; 9:13, 23; 10:1, 11). “The mystery of Christ” most likely means the mystery about Christ. Again, this mystery is specifically related to the inclusion of the Gentiles, along with Jews, into the body of Christ to form the one people of God. Paul’s desire is that his readers (and hearers) will comprehend the importance of the revelation God has given him—a revelation once hidden but now openly declared: in Christ, both Jew and Gentile can have the privileged status of being part of God’s family.

3:5 This verse clarifies that the mystery (vv. 3, 4) was not something previously known. Many have noted the (antithetical) parallelism found in the two parts of this verse that divides into three sections: (1) the time (“in other generations” vs. “now”); (2) the verb of revelation (“was not made known” vs. “has been revealed”); and (3) the recipients (“to the sons of men” vs. “to his holy apostles and prophets”). That “which” was hidden in the past (i.e., the “mystery”) has now been revealed by the Spirit of God to his people through the apostles and prophets. “Sons of men” is a Semitism for mankind (cf. Gen. 11:5; Joel 1:12).

The conjunction “as” most likely indicates that no revelation concerning the mystery was revealed in the OT. This interpretation does not mean, however, that there were no OT references to the blessings that would come to the Gentiles (cf. Gen. 12:3; 22:18; 26:4; 28:14) or to the future inclusion of the Gentiles within Israel (cf. Lev. 19:34; Deut. 10:18–19; 1 Kings 8:41–43). And yet, there indeed was no indication that Jews and Gentiles would be joined together into the body of Christ. The mystery God has now revealed (note the divine passive verb) was given “to his holy apostles and prophets” (cf. Eph. 2:20). The apostles and prophets are called “holy” because of their special consecration and unique calling as recipients of God’s divine revelation. This revelation was made known to them by means of “the Spirit.”

3:6 Using three terms in Greek, Paul finally clarifies the content of the mystery: believing Gentiles are now “fellow heirs” (synklēronoma), “members of the same body” (syssōma), and “partakers” (symmetocha) of the promise. The first term, “fellow heirs,” recalls the theme of inheritance, found earlier in Ephesians (1:11, 14, 18; cf. 5:5) and elsewhere in Paul’s writings (Rom. 8:17; Gal. 3:18; Col. 3:24), and harks back to God’s promise to Abraham that “in you all the families of the earth shall be blessed” (Gen. 12:3). The second term, literally “fellow body-members” is very rare and may have been coined by Paul. Gentile believers have been incorporated in the same body and have become “one new man” (Eph. 2:15) or “one body” (2:16). Together both Jews and Gentiles form the body of Christ, the church. The third descriptor, “partakers of the promise,” recalls the earlier reference that the Gentiles were “strangers to the covenants of promise” (2:12). This “promise” could refer to either the Holy Spirit (1:13) or the blessings to come to the Gentiles mentioned in God’s promise to Abraham (Gal. 3:8; cf. Rom. 4:13). It is possible that both are in view, as they often seem to merge together (Eph. 1:13; Isa. 32:15; 44:3; Ezek. 11:19; 36:26–27; 37:14; Joel 3:1–2). Finally, Paul adds that these blessings coming to Gentile Christians specifically result from union with Christ and through the proclamation and reception of the gospel. Thus in this verse Paul offers a summary of the message of the letter up to this point by straightforwardly stating his thesis.

3:7 This verse is transitional, bringing the discussion concerning the content of the mystery to a conclusion while introducing Paul’s role as God’s divinely commissioned steward of the mystery. In verse 2 Paul spoke of the “stewardship of God’s grace that was given to me,” and here he says that he is a “minister according to the gift of God’s grace,” forming an inclusio.

Paul says that he became a minister (diakonos, “servant”) of the gospel. This appointment was not of Paul’s own choosing but was a divine appointment “according to the gift of God’s grace.” Paul often referred not only to himself as a “minister” (1 Cor. 3:5; 2 Cor. 3:6; 6:4; 11:23) but also to his coworkers (Tychicus [Eph. 6:21 and Col. 4:7], Phoebe [Rom. 16:1], Apollos [1 Cor. 3:5], Timothy [Phil. 1:1; 1 Tim. 4:6], and Epaphras [Col. 1:7]) in the same manner. When Paul speaks of the “gift of God’s grace,” this phrase should most likely be understood as the “gift, which is God’s grace.” That is, the gift is the grace Paul received. He describes himself not as a hero but as a servant who is merely the recipient of God’s grace (cf. 1 Cor. 15:10). Finally, Paul says that this grace was given to him “by the working of his power.”

3:8–9 These two verses further expand Paul’s sense of thanksgiving and amazement for the commission he had freely received to be Christ’s ambassador to the nations. Paul begins by emphatically declaring that grace was given “to me.” He then describes himself as “the very least of all the saints.” The word translated “very least” literally means “less than the least” or “the leastmost.” In 1 Corinthians 15:9 Paul declares himself to be the least of all the apostles but here he broadens the scope to all the saints (cf. also 1 Tim. 1:15).

Paul again reiterates that the grace he received “was given” to him by God (cf. Eph. 3:2, 7). He did not earn it or deserve it. “This grace” Paul received is what enabled him to fulfill his ministry of bringing the gospel to the Gentiles. Paul then unpacks the purposes of the grace given to him. First, this grace was given so that Paul could “preach to the Gentiles” (v. 8; cf. Rom. 11:13). Specifically, Paul was called to preach the “unsearchable riches of Christ.” The word translated “unsearchable” could also be rendered “inscrutable” or “incomprehensible” and refers to something “impossible to understand on the basis of careful examination or investigation”¹ (cf. Rom. 11:33). That which is unsearchable is the boundless wealth that belongs to Christ.

Second, Paul was given grace “to bring to light . . . the plan of the mystery” (Eph. 3:9). As Paul preached the unsearchable riches of Christ in the gospel to the Gentiles, those who repented and believed were reconciled to God through his Son. Consequently, they were united with Christ in his death and resurrection and became fellow members of the body of Christ. And since Jewish believers also were part of this “one new man” (2:15), Jews and Gentiles were united to each other through their common faith. In doing this, God was working out his plan once hidden but now being revealed as Gentile believers come to faith. Paul further states that this message is “for everyone.” Paul was tasked to reveal God’s message not only to Gentiles but to all, both Gentile and Jew.

Paul once again highlights the importance of the mystery regarding the unity of Jewish and Gentile believers by describing it in three ways. (1) The mystery was “hidden.” That is, it was planned by God but not revealed to his people. (2) The mystery was hidden “for ages.” This prepositional phrase refers to time—from ages past. (3) The mystery was hidden “in God”: knowledge of the secret resided with God and God alone. Paul then describes God as the one “who created all things.” As the sovereign Creator, God will ensure that his once-hidden plan is carried out according to his perfect design.

3:10 The purpose for which Paul preached the unsearchable riches of Christ to the Gentiles is now stated: “that . . . the manifold wisdom of God might now be made known.” “Now” contrasts with the mystery hidden “for ages” (v. 9) and suggests a new era has begun, thus indicating a salvation-historical reference point. God’s wisdom is described as “manifold” (polypoikilos), a term that occurs only here in the Bible and means “to be varied beyond measure and in a way which surpasses all previous knowledge thereof.”²

Although God is the ultimate agent who makes this mystery known, the intermediate agent is the church (“through the church”). The manifold wisdom of God displayed in the church is now revealed “to the rulers and authorities in the heavenly places” (v. 10; cf. 1:21). Although “rulers and authorities” could refer to both good and evil powers, it is probably best to understand it here as referring to evil spiritual beings who also reside “in the heavenly places.”

3:11–12 The manifold wisdom of God made known through the church to the authorities in the heavenly realms “was according to the eternal purpose” of God (cf. 1:11). In other words, the mystery hidden in the past but now revealed was God’s intention from all eternity. Specifically, this plan was “realized in Christ Jesus our Lord” (3:11): the plan God purposed before all time has now been accomplished in Christ Jesus.

Furthermore, all who put their faith in Christ can approach the Father with boldness and freedom (v. 12). Because of the believer’s union with Christ (“in whom” = “in Christ”), “we have boldness and access with confidence” (v. 12; cf. 2:18). Although it is possible to view these two ideas (i.e., “boldness” and “access”) as two separate concepts, it is best to view them as forming one idea. In this case, the meaning is “boldness to enter confidently” or “boldness of confident access.”³ Paul emphatically declares our privileged and certain access to God (cf. Heb. 10:19).

3:13 This section ends the way it began. In verse 1 Paul said that he was a “prisoner of Christ Jesus,” and here in verse 13 he similarly writes that he is “suffering.” In addition, in verse 1 he indicated his imprisonment was done “on behalf of you [hyper hymōn] Gentiles,” and here he repeats that his tribulations are “for you” (hyper hymōn). Paul signals his conclusion by the use of an inferential conjunction “so” (dio). Based on everything Paul has just said regarding his present trials (v. 1) and unique apostolic ministry (vv. 2–12), his readers should not be discouraged.

Although it is possible that the verb translated “ask” (v. 13) refers to a prayer to God, the ESV rightly interprets it as a request directed toward the Ephesian believers. The verb translated “lose heart” could be rendered “lose enthusiasm” or “be discouraged”⁴ (cf. Luke 18:1; 2 Cor. 4:1, 16; Gal. 6:9; 2 Thess. 3:13). The potential cause of the Ephesian Christians’ discouragement is Paul’s “suffering.” Paul had been imprisoned in Rome for up to three years. It would have been natural for those who knew of his predicament to lose heart, since his calling and mission were being thwarted. Paul, however, indicates his suffering has a divine purpose—it is “for you” (cf. Col. 1:24). Paul knew his suffering was part of God’s plan and would be a benefit to his readers. He concludes this section by stating that his suffering was also for their “glory,” which most likely refers to eternal life or salvation; although Paul’s ministry had resulted in suffering for him, it would result in salvation for the Ephesian church (Eph. 1:18; Col. 1:27; 2 Tim. 2:10).