Ephesians

3:1-13

3. Paul's part in the mystery - making all one in Christ, 3:1-21

i] The mystery revealed and proclaimed

The opening section of Paul's letter to the Ephesians, 1:3-3:21, takes the form of a prayer. In 3:1-13, Paul interrupts the prayer to remind his readers that God has revealed a divine "mystery" to him and that he has been given the task of administering this mystery, v2-6. God, in his kindness, has bypassed the original apostles and given Paul, a persecutor of the Christian church, the task of revealing the mystery of God's grace to the Gentiles, v7-13.

It is often argued that Paul uses the rhetorical style of the day. A discourse which is designed to persuade usually begins with an exordium, an introduction, possibly a narratio, a narrative section, and these often associated with a digressio, a digression. What we have in 3:1-13 is possibly a digressio where Paul breaks into what is virtually an extended prayer running through to 3:21. In this digression Paul speaks of his ministry to the Gentiles and of his part in making the mystery known.

The passage begins in v1 with an anacoluthon (lost syntax) where Paul, responding prayerfully to the idea of Jews and Gentiles as God's temple, as one new person in Christ, commences an intercessory prayer, toutou carin, "for this reason .....", but breaks off to speak about the mystery of Christ and of his role of making it known to the Gentiles, v2-13. In v14 he picks up were he left off in v1 with toutou carin, "for this reason [I kneel before the Father]." The digression consists of three clauses in the Gk., v2-7, 8-12, 13, forming a single sentence consisting of 189 words. Verse 7 is most likely transitional linking the point made in the first clause with that of the second. The three clauses may be titled: i] Paul's administration of the mystery as it relates to the participation of the Gentiles in the people of God, v2-7; ii] Paul's administration of the mystery of the unsearchable riches of Christ as it relates to God's plan for the realms of earth and heaven, v8-12; iii] Paul's suffering due to his administration of the mystery has a grand purpose, glory to the Gentiles, v13.

Paul's intercessory prayer for the Gentiles begins, but at the mention of being a "prisoner of Christ" he moves into a digression, v1. "God has appointed him to enlighten them about the mystery, and as a result he undergoes suffering for them", O'Brien. Paul repeats this point in v13.

toutou carin "for this reason" - for this. Expressing reason, but here without an underlying purpose. "Because of this", ie., the ideas presented in 2:11-22, so Best.

oJ desmioV (oV) "the prisoner" - Nominative substantive in apposition to "Paul" which is in apposition to "I". Paul is Christ's ambassador in chains.

tou Cristou (oV) "of Christ [Jesus]" - The genitive is possessive, "Christ's prisoner", although Hoehner suggests it also expresses cause, "it was the cause of Christ that made him a prisoner."

uJper + gen. "for the sake of" - Expressing advantage, "for the sake of / on behalf of."

Paul's stewardship of the mystery as it relates to the inclusion of the Gentiles in the people of God, v2-7.

ei ge aor. "Surely [you have heard]" - if indeed [you heard]. The particle ge is emphatic, while the conjunction ei introduces a conditional sentence, 1st. class, where the condition is assumed to be true, "if indeed, as is the case, that ....... then [I therefore ask you not to despair .....(v13)]." So, the protasis of the conditional sentence runs from v2 to 12, with the apodosis in v13. Although a rather long sentence, it is not unusual for a digression.

oikonomian (a) "about the administration" - management, plan. The verb akouw, when meaning "hear, usually takes the genitive, "hear of the administration" = "hear about / concerning the administration." Used of the administration / stewardship of a household, but also going on to mean the provision of a service, or an arrangement. Paul was given the honour of managing the communication of the gospel to the Gentiles.

caritoV (iV itoV) "[of God's] grace" - of the grace [of God]. The genitive is adjectival, epexegetic; "the administration concerning the grace of God." The genitive "of God" is probably ablative, source; "the grace that comes from God." Here possibly of God's kindness toward Paul in giving him the privilege of managing gospel-outreach to the Gentiles. Although Paul persecuted the church, God "kindly gave" (grace) him the responsibility of taking the gospel to the Gentiles. Yet, "grace" here can also take the more common meaning of the mercy of God offered in the gospel - the gift of a free and eternal right-standing in the sight of God through faith in Christ. In this sense, Paul has the responsibility of administering the communication of God's grace in the gospel, entrusted to him for the Gentiles. This more common meaning seems best.

thV doqeishV (didwmi) aor. pas. part. "that was given" - having been given. The participle is adjectival, attributive, as NIV.

moi dat. pro. "to me" - Dative of indirect object.

eiV "for [you]" - to, toward [you]. Here expressing advantage, as NIV.

oJti "that is" - If original, this conjunction serves to introduce an object clause / independent statement of perception expressing what "you have heard", as NIV.

to musthrion (on) "the mystery" - the mystery, secret. Paul uses this word to describe a secret, or hidden truth, which is now revealed. It was once a secret and therefore a mystery, but now that the secret is revealed it is no longer a mystery. The mystery, or secret, that Paul refers to, is the gospel of God's grace, or better, the gospel (in the sense of important message) which concerns God's grace. The phrase "the manifold wisdom of God", v10, further describes this mystery, as does the phrase "the unsearchable riches of Christ", v8, and "of Christ", v4. cf. Col.1:27, "Christ in you, the hope of glory", and Col.2:2, where the mystery is simply "Christ". At first glance, the mystery is further described in v 6, but this is misleading since Paul is speaking of the consequences of the gospel/mystery, namely the brotherhood of Jew and Gentile in Christ. It should be noted that most commentators do not hold this view, so for example, Hoehner, "Ephesians views God's sacred secret (the mystery) as believing Jews and Gentiles untied into one body."

moi dat. pro. "to me" - Dative of indirect object.

kata "by [revelation]" - according to [revelation]. Hoehner suggests that this preposition here expresses manner, "by revelation", as NIV. "It was by direct revelation that God told me of his secret plan", Barclay.

kaqwV "as" - as, just as.

proegraya (prograyw) aor. "I have already written" - I wrote before. "Written already" rather than "written before", as if to imply that Paul has written to the church in a previous letter. It is an aorist so best translated as a perfect here. He is simply saying he has already touched on this subject in the letter.

en + dat. "-" - in [few words]. Here expressing manner, "with few words".

oligw/ adj. "briefly" - few words. "I have already touched briefly on this matter in the opening section of my letter to you."

proV o} "in reading this" - toward which. Here expressing reference; "with reference to [which]", Larkin.

anaginwskonteV (anaginwskw) pres. part. "to understand" - reading [to understand]. The AV treats this participle as adverbial, temporal; "whereby, when ye read." This is followed by the complementary infinitive nohsai, "to understand", completing the verb dunasqe, "you are able." The participle may also be instrumental, "you are able, by reading, to understand." "As you read, you will ...... be able to comprehend", Cassirer.

sunesin (iV ewV) "insight" - discernment, intelligence, understanding.

en "into" - in. Local; "indicating in or into what Paul has insight", Hoehner.

tou Cristou (oV) gen. "[the mystery] of Christ" - O'Brien suggests that this adjectival genitive is most likely epexegetic, defining, "the mystery which consists in Christ", so also Bruce, "the mystery which is disclosed in him"; the meaning of the mystery is exegeted in the person and work of Christ, cf. Col.4:2. Larkin opts for reference; "the mystery relating to Christ", Abbott, while Hoehner opts for a verbal genitive, objective, the mystery is about or concerning Christ; "the hidden purposes (now revealed) which God was fulfilling in Christ", Mitton. An epexegetic sense seems best, in fact it is possible to say that the mystery is Christ, although this not widely accepted. Those who argue that the mystery is the uniting of Gentile and Jewish Christians tend to hold that it is "of Christ" only because it is through him that the union of Jew and Gentile believers is attained, so for example Best, p304.

o} "which [was made known]" - which [was revealed]. The antecedent of this pronoun is "the mystery."

toiV uiJoiV (oV) "to men" - to the sons [of men]. Dative of indirect object with the attributive genitive "of men" - a Semitic phrase.

eJteraiV dat. pro. "in other [generations]" - Local dative, temporal, referring to a time before Paul's generation. Possibly "to other generations." The knowledge of the free grace of God was, to a great degree, hidden from Old Testament saints. Yet, by relying on the general mercy of God, his free grace in Christ became available to them.

wJV "as" -as, like. Expressing a comparison, yet a comparative sense for this adverbial phrase is somewhat tricky. A comparison of degree seems likely in that a limited understanding of the mystery of God's grace was available to God's people in the past. In fact, even if Gentile inclusion is taken as the meaning of the mystery, there was limited understanding of divine inclusiveness, of "the stranger within the gates." So, the sense is "in the same degree as / not so clearly as", Caird. This is opposed by most commentators who take the conjunction here as descriptive rather than restrictive such that "no revelation of this mystery was given in the OT but that it was revealed for the first time in the NT era", Hoehner, so Mitton, O'Brien, Best, ...

en pneumati (a atoV) dat. "by the Spirit" - Instrumental / means.

toiV aJgioiV dat. adj. "to God's holy [apostles and prophets]" - Dative of indirect object. "Holy" probably qualifies both apostles and prophets.

ei\nai (eimi) pres. inf. "This mystery is that" - to be. The infinitive is usually treated as epexegetic / appositional, expressing the content of "the mystery", v4, so "that is / namely." Most commentators regard that this is the intent of the infinitive and so treat the verse as a summary of the "mystery of Christ", v4, so O'Brien, Hoehner, Lincoln, Best, Schnackenburg, Mitton, Robinson. The lack of a demonstrative pronoun mitigates against this view. None-the-less, most translations head in this direction, some making a similar leap of exegetical faith as the NIV, eg. "and the mystery is this", CEV. Technically the infinitive may introduce an object clause / independent statement, expressing what "has been revealed by the Spirit", namely the content of "the mystery", giving the same sense as above, so Morris, Barth, Bruce. It is likely that the AV is heading in the right direction by taking the infinitive as adverbial, forming a final clause expressing purpose, "in order that through the gospel (mystery) the Gentiles may be joint heirs ..... [with Israel]", although better, hypothetical result or result, "so that." What we have here is the gospel / mystery at work uniting Jew and Gentile. Junkins opts for adverbial, temporal expressing relative time; "It (the mystery / gospel) now has been revealed to the gentiles, whom He made joint-heirs with the Jews", ie. the mystery was made known to the apostles and prophets and now to the Gentiles whom God has made join-heirs. At any rate, Paul's point is that the gracious offer of God's eternal acceptance through faith in Christ is a blessing to the nations and not just to the Jews.

dia + gen. "through [the gospel]" - through, by means of. Instrumental / means.

sugklhronoma adj. "heirs together" - sharing together, joint heirs, fellow heirs. The three compound words used by Paul to describe the joint relationship of Jews and Gentiles in Christ are uncommon. Only this word is used in the New Testament, Rom.8:17, Heb.11:9 and 1Pet.3:7. As a consequence of the gospel (the mystery), Gentiles are joint heirs with Israel, belonging to the same body (lit. coincorporate) and fellow partakers (joint-sharers) of the covenant promises now realized in Christ. "Share in", CEV.

thV epaggeliaV (a) gen. "in the promise" - of the promise. The genitive is probably adverbial, expressing association; "sharers together with the promise."

en + dat. "in [Christ]" - Locative, "in union with Christ."

ou| gen. pro. "of this gospel" - of which. Referring to the genitive tou euaggeliou, "[through] the gospel", of v6, so "gospel" is understood. Lit. "of which I became a minister", ie. of the task of preaching the gospel of God's grace to the Gentiles. Paul is stating his function as apostle to the Gentiles.

diakonoV (oV) "minister" - Paul is a steward, or manager of Gentile evangelism.

kata + acc. "by [the gift]" - according to [the gift]. Expressing a standard / norm; "in accordance with"; "in conformity with the gift of God's grace." Paul's commission "arises from and con only be understood within the context of God's overflowing grace", O'Brien.

thV caritoV (iV itoV) "[of God's] grace" - of the grace [of the God]. The genitive is adjectival, either epexegetic, "the gift that consists of God's grace", or appositional, "the gift which is God's grace", Hoehner. The genitive "of God" is possessive, "belonging to God", or ablative, source, "from God". Here definitely not used of God's saving grace in Christ, but of a "gift" of divine kindness exhibited in trusting Paul with the responsibility of gospel ministry to the Gentiles.

thV doqeishV (didwmi) gen. pas. part. "given" - having been given. The participle is adjectival, attributive; "which was given."

moi dat. "me" - to me. Dative of indirect object.

kata + acc. "through" - according to. Mitton suggests the rare adverbial usage here, manner / means, "by", as NIV here and above, but standard is to be preferred, Larkin; "according to the working of his power", Hoehner.

thn energeian (a) "the working" - operation, effectual working, action. In describing God's work of dragging him from persecutor to Christian missionary, Paul uses the same language used of the power necessary to raise Christ from the dead, Eph.1:19.

thV dunamewV (iV ewV) gen. "of [his] power" - of the power [of him]. The genitive is probably adjectival, possibly attributive, limiting "working", "his powerful working", or attributed, "the effectiveness of his power", Cassirer.

Paul's stewardship of the mystery in God's eternal purposes, v8-12.

tw/ elacistoterw/ dat. comp. adj. "although I am less than the least" - the least. The comparative is used for a superlative. Standing in apposition to emoi so taking the dative case. Probably Paul's own word-play for his Latin name "little". It is unlikely that Paul is overly embarrassed by his past life, rather, he writes with an understanding of God's forgiveness and total acceptance, able to declare openly that his "righteousness is but filthy rags."

pantwn agiwn gen. adj. "of all God's people" - of all holy ones. The genitive is adjectival, partitive.

emoi dat. pro. "[this grace was given] me" - to me [...... was given this grace]. Dative of indirect object. Emphatic by position and form.

euaggelisasqai (euaggelizw) aor. inf. "to preach" - The infinitive may be verbal so forming an adverbial clause expressing purpose modifying the verb "was given"; "given in order to preach." Then again it may be substantival, appositional, defining "grace"; "this grace was given to me, namely to preach to the Gentiles." Hoehner opts for the second option.

toiV eqnesin (oV) dat. "to the Gentiles" - Dative of indirect object.

to anexicniaston adj. "the unsearchable" - unable to track, untraceable. This adjective serves as a substantive, qualified by the adjectival genitive "of Christ" and serving as the object of the infinitive "to preach." Possibly "unexplorable". In Romans 11:33 Paul uses the same word in a similar context. The inclusion of the Gentiles in the covenant promises illustrates the unexplorable depth of Christ's redeeming grace. So, it is the gospel / grace / the mystery which is unexplorable, not God's inclusion of Gentiles in the people of God. "Unfathomable", REB. "Paul uses rhetorical language to show that his proclamation is about the wealth of divine grace and glory which Christ possesses in himself and which he lavishly gives to others", O'Brien.

tou Cristou "of Christ" - The genitive is probably adjectival, epexegetic, "the unsearchable riches concerning Christ", Best, or possessive, O'Brien, but also possibly ablative, source, "from Christ", Larkin

kai "and" - Here coordinating, linking the infinitival phrase "to enlighten all" which stands in apposition to the infinitival phrase "to preach to the Gentiles."

fwtisai (fwtizw) aor. inf. "to make plain" - to bring to light, make see, shed light upon, enlighten. The infinitive here takes the same sense as euaggelisasqai "to preach", in v8. Here "to make all see" is best, and this by means of the public disclosure of something hidden.

pantaV adj. "to everyone" - all. Strong variant accepted by most translations. The adjective functions as a substantive, accusative direct object of "to enlighten"; "all human beings", as NIV.

tiV "-" - what. Interrogative pronoun; "what is the arrangement with respect to the mystery."

hJ oikonomia (a) "the administration [of this mystery]" - management, stewardship, the provision of, the arrangement of. Predicate nominative of an assumed verb to-be; "what is the administration." In v2 the "administration" is Paul's administration, in the sense of an assignment given to Paul for him to manage, but here it is the same as 1:10, "a plan for the fullness of time." As such, it is more likely God's plan of action, strategy, and therefore refers to His provision and organization of the intended blessings associated with the mystery/gospel. The "inner workings", NJB, of the mystery is God's business and it was Paul's privilege to make them known.

tou apokekrummenou (apokruptw) gen. perf. pas. part. "which [for ages past] was kept hidden" - having been hidden [from the ages]. The participle is adjectival, attributive, as NIV.

en + dat. "in [God]" - Local.

tw/ .... ktisanti (ktizw) dat. aor. part. "who created" - the one ... having created. The participle is adjectival, attributive, limiting "God".

iJna + subj. "His intent was that" - that [might be made known]. Forming an adverbial clause of purpose, "in order that", modifying the verb "[this grace] was given [to me]", v8, so Best - "to the intent that" since the "his" is not in the Greek. The ministry of the gospel of God's grace / the mystery was graciously given to Paul to the intent that / in order that through the building of an inclusive church (all one in Christ) the extent of God's grace might be revealed to the powers and authorities, before whom "this object lesson of divine wisdom is displayed", Bruce.

nun "now" - Temporal.

dia + gen. "through [the church]" - through, by means of [the assembly]. Instrumental / means. The church is the intermediate agent through which the revelation of God's grace is mediated to the rulers and authorities.

polupoikiloV adj. "manifold [wisdom]" - many-faceted, many-colored. "Diversified wisdom."

tou qeou (oV) gen. "of God" - The genitive is ablative, expressing source / origin, "from God."

gnwrisqh/ (grwrizw) aor. pas. subj. "should be made known" - might be made known. God's intention is that His gracious action-plan for humanity, contained in the gospel (the "mystery" - "the manifold wisdom of God") and evidenced in the creation of a church consisting of both Jew and Gentile believers, should be made known to the "rulers and authorities ....." Presumably it is the evidential reconciliation of Jew and Gentile in the Christian fellowship which serves to make known God's gracious plan of reconciliation through Christ. That is, the church serves to display to the rulers and authorities the knowledge that "through faith in Christ we may approach God with freedom and confidence", v12.

taiV arcaiV kai taiV exousiaiV dat. "to the rulers and authorities" - to the principalities and the powers. Dative of indirect object. The words can refer to secular authorities, but here probably spiritual forces in God's heavenly domain. In 6.12 they are not flesh and blood for they are of the darkness (of this age/world?); they are spiritual (forces/hosts?) of evil in the heavenlies. As such they are Satan's minions. Although Paul's focus is on evil rulers and authorities, the phrase probably refers to all heavenly forces, good and evil. Why does God wish to display reconciliation at work in the church to these spiritual beings? Is it possible that reconciliation in this age, through the application of God's grace in Christ, initiates a heavenly reconciliation? The matter is speculative.

en + dat. "in [the heavenly realms]" - in [the heavenlies]. Local.

kata + acc. "according to" - Expressing a standard, "in accordance with."

twn aiwnwn (wn wnoV) gen. "his eternal" - of the ages. The genitive is probably adjectival, attributive, as NIV, or epexegetic, "the [divine] purpose concerning eternity", or possibly subjective, "the purpose that runs through the ages", Abbott, or it may even be objective, "the purpose about/concerning the ages", or it may even be adverbial as in Romans 8:28. If the latter, "in accordance with" may dictate its meaning here, although as a descriptive genitive v11 and 12 then serve to further exegete what is revealed. The plural "ages" = eternal.

proqesin (iV ewV)"purpose" - plan, purpose, setting forth. "The purpose of the ages", RV. "According to the eternal purpose" , Mitton / Bruce.

epoihsen (poiew) aor. "he accomplished" - he made, did. Possibly "make a plan", Calvin, although better "accomplish a plan", as NIV. "God's making known his many-splendoured wisdom through the church to the authorities in the heavenly realms was his intent from all eternity, and he has now accomplished this in Christ Jesus", O'Brien.

en + dat. "in [Christ Jesus]" - Local, identifying the sphere in which God's purposes were accomplished.

tw/ kuriw/ dat. "[our] Lord" - the Lord [of us]. Dative in apposition to "Christ Jesus."

en + dat. "in [him]" - in [whom]. Local / sphere, of our identification with Christ in his accomplishment of the divine purpose.

dia + gen. "through" - through, by means of. Instrumental / means.

autou gen. pro. "[faith] in him" - [faith] of him. Usually regarded as an objective genitive, as NIV, where the faith does not belong to "him", the subject, namely Christ, but to the one who believes and who places their faith "in Christ". Far too many adjectival genitives are classified as verbal, objective, and this is a classic example. Those commentators who question an objective classification, opt for subjective, so Best, Barth, O'Brien, but surely it is simply possessive. God's purposes are accomplished through / by means of the faithfulness of Christ which believers appropriate en w|/, "in him." See notes on "faith / faithfulness of Jesus Christ"

parrhsian (a) "freedom" - boldness, confidence, freedom, plainness of speech. In Greek society the word was used of the right and freedom of a person to speak openly and plainly in a democratic society. Probably here of the right of a person, through Christ, to approach God.

en pepoiqhsei (iV ewV) "and confidence" - The preposition en is being used adverbally, "with confidence." The word is only used 6 times in the NT. "In complete confidence", NJB.

Paul's sufferings due to his stewardship of the mystery are not a source of discouragement due to the outcome, v13. Here Paul asks the Ephesians not to lose heart due to his afflictions / his imprisonment.

dio "[I ask you] therefore" - therefore [I ask]. Drawing a logical conclusion / inferential. Introducing the apodosis of the conditional sentence which began in v2.

mh egkakein (egkakew) pres. inf. "not to be discouraged" - not to be a coward, to be discouraged, lose heart.... The infinitive serves to form a dependent statement of indirect speech expressing what Paul asks. Paul's readers should not be discouraged by Paul's sufferings, for his work in the gospel is to their gain and glory. There is a sense where suffering prepares us for our reign with Christ, 2Cor.4:17. Paul notes in Colossians 1:24-25, that the suffering of one member of the body of Christ is shared by all. So, as he suffers from his house arrest in Rome, there is glory to be found in it for Paul and therefore, glory for all his brothers and sisters in the Lord.

en + dat. "because [of my sufferings]" - in [the afflictions of me]. Here functioning adverbially: attendant circumstance; or manner; or as NIV, causal, "on account of / because of", so O'Brien, Lincoln; or instrumental, "by means of", "so then, it is my prayer that you will not be discouraged by the troubles I am going through", Barclay.

uJper + gen. "for [me]" - Expressing advantage.

h{tiV pro. "which" - Although an indefinite relative pronoun it is actually referring to something that is definite, namely Paul's tribulations, and it takes the number of its predicate, namely singular, rather than its antecedent which is plural, namely tribulations, not tribulation. Hoehner views it is taking a causal sense; "the reason that they should not lose heart due to his sufferings was because it was their glory."

doxa (a) "[your] glory" - The genitive "your" is possessive. "Glory" here, not in the sense of "prestige = benefit", but in the sense of last-days-glory / eschatological glory. Suffering is a prelude to glory and Paul "views himself as contributing to the completion of the messianic woes prior to the consummation in glory", O'Brien.

Ephesians Introduction

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