Ephesians 3

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 16 2 8 0 0 CHAPTER III) Chapter 3) Verses 1 13) Theme: The Church Glorious) I. Adoration) for its) L ofty Goal) 1. To declare to the principalities and the powers in the heavenly places God s iridescent wisdom, reflected in the mystery revealed especially, though not exclusively, to Paul, namely, that the Gentiles are fellow-members of the body of Christ) ) 3:1 13) 1. The Church Should Strive to Declare God s Marvelous Wisdom to the Principalities and the Powers in the Heavenly Places) 3 1 For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles 2 for surely you have heard of the stewardship of God s grace that was given to me for your benefit, 3 how that by revelation there was made known to me the mystery, as I wrote before in few words, 4 whereby, as you read it, you can perceive my insight into the mystery of Christ, 5 which in other generations was not made known to the sons of men as it has now been revealed by the Spirit to his holy apostles and prophets, 6 namely, that the Gentiles are fellow-sharers in the inheritance and fellow-members of the body and fellow-partakers of the promise (realized) in Christ Jesus (as conveyed) through the gospel, 7 of which I was made a minister according to the gift of God s grace that was given to me according to the working of his power. 8 To me, the very least of all saints, was this grace given: to proclaim to the Gentiles the good tidings of the unfathomable riches of Christ, 9 and to enlighten all on what is the administration of the mystery which for ages has been hidden in God who created all things; 10 in order that now to the principalities and the authorities in the heavenly places might be made known through the church the iridescent wisdom of God, 11 according to the eternal purpose which he formed in Christ Jesus our Lord, 12 in whom we have the courage of confident access through faith in him. 13 Therefore I ask (you) not to lose heart over what I am suffering for you, which is your glory ) ) 1. The very beginning of the present chapter, namely, the words For this reason, already indicate its close material connection with the preceding one. The meaning, accordingly, must be, Because blessings so great have been bestowed upon both Gentile and Jew reconciliation with God and with one another, and the erection of one sanctuary consisting of Jew and Gentile therefore, etc.

In fact, in view of the equally close relation between chapters 1 and 2, and the recurrence in 3:4, 9 of the concept mystery, first mentioned in 1:9, it is very probable that the connection goes back even further and includes all that has gone before in this epistle.) The mode of humble gratitude and adoration also continues; see especially verses 8, 14 21. Paul is about to resume his prayer on behalf of his readers.& This prayer forms the framework of the whole first half of the epistle.& His thought is pitched in a solemn key (Scott, op. cit., p. 181). The first part of the epistle (chapters 1 3), which after the salutation began with one main type of doxology, namely, Blessed (be) (1:3 ff.), is going to end with the other main type, Now to him & be the glory (3:20, 21). That closing doxology is immediately preceded by one of the most glorious prayers to be found anywhere (3:14 19), a prayer which, in a sense, is already introduced in 3:1.) Nevertheless, there is progress in thought. Chapter 2 has shown what God has done. Chapter 3, therefore, is going to indicate what the church, mentioned distinctly in verse 10, now must do.

It indicates the church s Lofty Goal. In the realization of this purpose Paul himself has played a prominent role, for to him, to him especially though not exclusively, the great mystery, to be published far and wide, has been disclosed.) 1 1 2 8 0 “tw://bible.?id=47.10.1|AUTODETECT|” So Paul continues, I, Paul 7 1 -1 9 0 “tw://bible.?id=47.10.1|AUTODETECT|” II Cor. 10:1) 1 1 -1 9 0 “tw://bible.?id=48.5.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.2|AUTODETECT|” Gal. 5:2) 1 1 -1 9 0 “tw://bible.?id=51.1.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.23|AUTODETECT|” Col. 1:23) 1 1 -1 9 0 “tw://bible.?id=52.2.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.2.18|AUTODETECT|” I Thess. 2:18) 1 1 -1 9 0 “tw://bible.?id=57.1.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=57.1.19|AUTODETECT|” Philem. 19) 1 1 -1 9 0 “tw://bible.?id=57.1.9|AUTODETECT|” ), the prisoner of Christ Jesus 7 1 -1 9 0 “tw://bible.?id=57.1.9|AUTODETECT|” Philem. 1, 9) 1 1 -1 9 0 “tw://bible.?id=55.1.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.1.8|AUTODETECT|” II Tim. 1:8) 1 1 -1 9 0 “tw://bible.?id=47.11.16-47.11.33|AUTODETECT|” ). In every reference to himself as a prisoner Paul stresses the fact that as such he belongs to his Lord, for it was while engaged in his service and thus for his sake that he was imprisoned. Moreover, all the details of the imprisonment as well as the outcome, whether it be the death-sentence or acquittal, are in the hands that were pierced for this prisoner, those very hands that now control the entire universe in the interest of the church (1:22). Paul s imprisonment is therefore a very honorable one. In fact, it strengthened his claim as an apostle of Jesus Christ. And since he is going to remind the church of its exalted task, its Lofty Goal, namely, to declare God s marvelous wisdom, it is entirely proper for him to make mention of his chains in authentication of his apostleship 7 1 -1 9 0 “tw://bible.?id=47.11.16-47.11.33|AUTODETECT|” II Cor. 11:16 33) 1 1 -1 9 0 “tw://bible.?id=44.21.17|AUTODETECT|” ). This is true all the more since enemies were constantly questioning his claims, as is clear from I and II Corinthians, Galatians, I and II Thessalonians, and from passages scattered here and there throughout his epistles. It is not improbable that these opponents viewed his very imprisonment as a sign of the falsity of his pretensions. So, instead of carefully avoiding this subject he starts right out by boldly calling attention to it. He emphasizes, however, that he is a prisoner in a righteous cause, so that his very confinement is a reason why they should listen all the more attentively to what he has to say. He regards it, in fact, as an honor, and this not only for himself but even for them (verse 13), for he is the prisoner of Christ Jesus for the sake of you Gentiles It was because of the fact that he had been proclaiming the love of God for Gentile and Jew alike, without any racial or national distinction whatever, that he had been imprisoned 7 1 -1 9 0 “tw://bible.?id=44.21.17|AUTODETECT|” Acts 21:17) 1 1 -1 9 0 “tw://bible.?id=44.22.21-44.22.24|AUTODETECT|” ff.; ) 7 1 -1 9 0 “tw://bible.?id=44.22.21-44.22.24|AUTODETECT|” 22:21 24) 1 1 -1 9 0 “tw://bible.?id=44.9.15|AUTODETECT|” ). The Ephesians especially knew about this, for surely they must have heard that at the close of his third missionary journey his association with Trophimus the Ephesian had led to the false charge which resulted in his capture and incarceration. Moreover, not only had his work for the Gentiles brought about his imprisonment but he had been specifically charged by his Lord to be an apostle to Gentiles as well as to Jews 7 1 -1 9 0 “tw://bible.?id=44.9.15|AUTODETECT|” Acts 9:15) 1 1 -1 9 0 “tw://bible.?id=48.2.9|AUTODETECT|” ). In fact, to him, in distinction from the other apostles 7 1 -1 9 0 “tw://bible.?id=48.2.9|AUTODETECT|” Gal. 2:9) 1 1 -1 9 0 “tw://bible.?id=44.13.47|AUTODETECT|” ), had been entrusted the glorious assignment of being above all else the apostle to the Gentiles 7 1 -1 9 0 “tw://bible.?id=44.13.47|AUTODETECT|” Acts 13:47) 1 1 -1 9 0 “tw://bible.?id=44.22.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.22.21|AUTODETECT|” 22:21) 1 1 -1 9 0 “tw://bible.?id=44.26.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.26.12|AUTODETECT|” 26:12) 1 1 -1 9 0 “tw://bible.?id=45.11.13|AUTODETECT|” ff.; ) 7 1 -1 9 0 “tw://bible.?id=45.11.13|AUTODETECT|” Rom. 11:13) 1 1 -1 9 0 “tw://bible.?id=45.15.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.15.16|AUTODETECT|” 15:16) 1 1 -1 9 0 “tw://bible.?id=48.2.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.2.8|AUTODETECT|” Gal. 2:8) 1 1 -1 9 0 “tw://bible.?id=48.2.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.2.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=54.2.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.2.7|AUTODETECT|” I Tim. 2:7) 1 1 -1 9 0 “tw://bible.?id=56.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.7|AUTODETECT|” Titus 1:7) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=46.9.22|AUTODETECT|” It must be borne in mind, in this very connection, that big-hearted Paul wanted everybody to share his joy in the Lord. It was he who had said in a letter written previously, I have become all things to all men, that in one way or another I may save some 7 1 -1 9 0 “tw://bible.?id=46.9.22|AUTODETECT|” I Cor. 9:22) 1 1 -1 9 0 “tw://bible.*?id=49.3.2|AUTODETECT|” ). But in order to be saved men must accept the gospel-message which Paul had been commissioned to bring. And confidence in his credentials was necessary if his message was going to be accepted, his exhortations obeyed, his prayers appreciated. This also explains the digression (verses 2 13), in which he dwells at some length on the charge given to him by the Lord. Hence, having said, For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles, he does not at once add bend my knees to the Father, but postpones this until verse 14 is reached. He never loses sight of this petition, however.

It is definitely on his mind throughout the paragraph. But by inserting the words of verses 2 13 he adds strength to the prayer that he was about to utter and to the doxology which follows that prayer. 2. Paul continues, accordingly: for surely you have heard of the stewardship of God s grace that was given to me for your benefit. A strictly literal translation of what Paul actually writes is perhaps impossible in English. The nearest to it would be something like this: If, indeed, you have heard. Cf.

A.V., If ye have heard ; A.R.V., If so be that ye have heard. However, that type of rendering will hardly do, since it might suggest that Paul is questioning whether or not the Ephesians, by and large, have ever heard about the task committed to him by his Lord. There are those who, upon the basis of this kind of rendering, have argued that Paul could not have written Ephesians, and/or that this letter was never meant for them. They base their argument upon the fact that the book of Acts assigns a lengthy ministry to Paul at Ephesus, making it impossible for him to write to the Ephesians, If you have heard of my stewardship, for Paul knew that they must have heard of his stewardship. However, such reasoning is not convincing. It proceeds from the assumption that the little word if whether in Greek or in English must indicate uncertainty.

But that is incorrect. Two contrasted examples in the English language will make this clear: (1) If our team wins, there will be a celebration. Here if expresses uncertainty, mere possibility. (2) If you do not know the day of your death, you should be prepared now. Here if indicates an assumption that is taken for granted. This if could be translated since. ��81�� But what ground have we for believing that in the present instance if means since you heard rather than maybe you heard, and maybe you did not hear ? The answer is that this epistle, which from the beginning has been almost universally viewed as a writing of Paul to the Ephesians (in some sense), elsewhere clearly states (1:13; 2:17; 4:20) and throughout implies that the readers have heard the gospel.

Would they then not have heard about Paul s part in it? Anent Paul s work in Ephesus Luke writes: All those who lived in Asia heard the word of the Lord, both Jews and Greeks. With this cf. ) 7 1 -1 9 0 “tw://bible.*?id=49.3.2|AUTODETECT|”

Eph. 3:2) 1 1 -1 9 0 0

& you have heard of the stesardship of God s grace that was given to me for your benefit. Therefore, such renderings as the following must be considered excellent: You have heard have you not? of the stewardship of God s grace (Bruce s paraphrase); If you have heard, as I presume you have (Grosheide); & assuming that you have heard (R.S.V.); You must have heard (Phillips); Surely you have heard (Moffat; N.E.B.). Of course, even on the basis of this translation and interpretation it must be granted that the if of the original may, perhaps, leave room for the possibility that a relatively small number of people living in the province of Asia, and addressed here, might never have heard about Paul and his commission, or that they might claim not to have heard. After all, the people to whom the epistle was addressed did not all live inside the city of Ephesus. The circle addressed was very wide! And some time had elapsed since Paul had labored in this region.) 1 1 2 8 0 “tw://bible.?id=46.4.1|AUTODETECT|” The apostle says that the addressed, by and large, must have heard about the stewardship of God s grace that had been granted to him. For a discussion of the word stewardship see Introduction, p. 44. The gospel of the grace (see on 1:2; 2:5, 8) of God in Christ had been assigned to Paul as a sacred trust 7 1 -1 9 0 “tw://bible.?id=46.4.1|AUTODETECT|” I Cor. 4:1) 1 1 -1 9 0 “tw://bible.?id=46.4.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.4.2|AUTODETECT|”

2. 1 1 -1 9 0 “tw://bible.?id=46.9.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.9.17|AUTODETECT|” 9:17) 1 1 -1 9 0 “tw://bible.?id=54.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.1.4|AUTODETECT|” I Tim. 1:4) 1 1 -1 9 0 “tw://bible.?id=56.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.7|AUTODETECT|” Titus 1:7) 1 1 -1 9 0 “tw://bible.?id=51.1.25|AUTODETECT|” ). It had been given to him for the benefit of the Ephesians. Cf. ) 7 1 -1 9 0 “tw://bible.?id=51.1.25|AUTODETECT|” Col. 1:25) 1 1 -1 9 0 “tw://bible.?id=44.16.9|AUTODETECT|” . In their case that was true in a special sense, for most of them had been won over from the Gentiles (3:1, 8), and, as has already been indicated, it was especially to the Gentiles that Paul had been sent. Paul continues, 3. how that by revelation there was made known to me the mystery. Here begins a brief description of the stewardship of grace that had been entrusted to Paul. It had reference to the mystery, that is, to something that would have remained unknown had it not been revealed, as Paul also indicates by writing how that by revelation there was made known to me the mystery. Such revelation is generally in the form of a divine communication by means of voice or vision. Paul s stewardship with respect to the Gentiles had been made known to him by both of these forms of thought-transmission, as is clear directly from such passages as ) 7 1 -1 9 0 “tw://bible.?id=44.16.9|AUTODETECT|” Acts 16:9) 1 1 -1 9 0 “tw://bible.?id=44.22.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.22.21|AUTODETECT|” 22:21) 1 1 -1 9 0 “tw://bible.?id=44.26.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.26.17|AUTODETECT|” 26:17) 1 1 -1 9 0 “tw://bible.?id=44.26.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.26.18|AUTODETECT|”
3. 1 1 -1 9 0 “tw://bible.?id=44.9.15|AUTODETECT|” ; and indirectly from ) 7 1 -1 9 0 “tw://bible.?id=44.9.15|AUTODETECT|” Acts 9:15) 1 1 -1 9 0 “tw://bible.?id=48.1.11-48.1.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.11-48.1.17|AUTODETECT|” Gal. 1:11 17) 1 1 -1 9 0 “tw://bible.?id=48.2.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.2.8|AUTODETECT|” 2:8) 1 1 -1 9 0 “tw://bible.?id=48.2.9|AUTODETECT|” . Paul always insisted, over against the allegations of his critics, that the stewardship which he had received was not of human origin. As he had been one of the strictest of Pharisees it could not have occurred to him that God s grace would be extended to Gentiles as well as to Jews and on equal terms. And as far as Peter and other leaders of the church were concerned, Paul could not originally have received his commission as the apostle to the Gentiles from them, for the Book of Acts shows how difficult it had been for them to divest themselves of their Judaistic exclusivism. They only agreed after they had perceived the grace that had been given to Paul 7 1 -1 9 0 “tw://bible.?id=48.2.9|AUTODETECT|” Gal. 2:9) 1 1 -1 9 0 “tw://bible.?id=44.10.9-44.10.16|AUTODETECT|” ). Peter, in fact, needed the vision of the sheet 7 1 -1 9 0 “tw://bible.?id=44.10.9-44.10.16|AUTODETECT|” Acts 10:9 16) 1 1 -1 9 0 “tw://bible.?id=48.2.11|AUTODETECT|” ) and Paul s rebuke 7 1 -1 9 0 “tw://bible.?id=48.2.11|AUTODETECT|” Gal. 2:11) 1 1 -1 9 0 0 ff.) to get over his error.) 1 1 2 8 0 0 In connection with the fact that the mystery had been made known to him by revelation Paul adds, as I wrote before in few words. Calvin prefers the translation as I wrote a little before, that is, somewhat earlier. He inclines to the view, rather popular in his day, that the reference is to an earlier letter to the Ephesians, one that has not been preserved. But of such earlier epistles to the Ephesians there is no hint anywhere, and it would seem far more reasonable to interpret Paul s word as having reference to the brief account he had already given in this same letter, with respect to God s plan of salvation for both Gentiles and Jews, with special emphasis on the changed position of the former (2:11 22; cf. 1:9 ff.). Accordingly, the clause, as I wrote before in few words is tantamout to as I briefly indicated above. ) 1 1 2 8 0 “tw://bible.?id=54.1.7|AUTODETECT|” Continued, 4. whereby, as you read it, you can perceive my insight into the mystery of Christ. When, in the various churches for which this epistle was intended, those of Ephesus and surroundings, this letter was read, particularly also 2:11 22, lectors and listeners would be able to perceive 7 1 -1 9 0 “tw://bible.?id=54.1.7|AUTODETECT|” I Tim. 1:7) 1 1 -1 9 0 “tw://bible.?id=51.1.26|AUTODETECT|” ) Paul s insight into this Christ-mystery, that is, the mystery of which Christ is both the source and the substance. One can say that the mystery is, in a sense, Christ himself, that is Christ in all his glorious riches actually dwelling through his Spirit in the hearts and lives of both Jews and Gentiles, united in one body, the church. Cf. ) 7 1 -1 9 0 “tw://bible.?id=51.1.26|AUTODETECT|” Col. 1:26) 1 1 -1 9 0 “tw://bible.?id=51.1.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=51.1.27|AUTODETECT|”
4. 1 1 -1 9 0 0 .��82�� However, here in Ephesians the actual content of the mystery is not given until verse 6 is reached.) 1 1 2 8 0 0 We find no fault with Handel who said that when he began to compose the Hallelujah Chorus it seemed as if all heaven and earth were lying open to his gaze. Why then should we criticize Paul for saying, You can perceive my insight into the mystery of Christ ? The reason which prompted him to write this was altogether honorable, as was pointed out previously. See Introduction, p. 46, and also on verse 1 above. Besides, as did Handel in later days, Paul, too, gives the credit for his insight to God, not to himself (verses 3, 7, 8).) 1 1 2 8 0 “tw://bible.?id=44.14.16|AUTODETECT|” 5, 6. In verse 5 Paul continues to speak about the mystery mentioned in verses 3 and 4, but still no description of its content is given. In verse 6, however, this description is finally supplied. Unless we know the content of the mystery it is impossible to interpret it, and to show in what sense it is true that is was concealed in other generations. Therefore verses 5 and 6 should be considered together. The apostle writes: which in other generations was not made known to the sons of men as it has now been revealed by the Spirit to his holy apostles and prophets, namely, that the Gentiles are fellow-sharers in the inheritance and fellow-members of the body and fellow-partakers of the promise (realized) in Christ Jesus (as conveyed) through the gospel. It is a mystery which in other generations, that is, at other times 7 1 -1 9 0 “tw://bible.?id=44.14.16|AUTODETECT|” Acts 14:16) 1 1 -1 9 0 “tw://bible.?id=46.12.4-46.12.11|AUTODETECT|” : in past times or ages ), was not made known to the sons of men (not even to anybody) as meaning as clearly as it has now been revealed or unveiled by the Spirit 7 1 -1 9 0 “tw://bible.?id=46.12.4-46.12.11|AUTODETECT|” I Cor. 12:4 11) 1 1 -1 9 0 “tw://bible.?id=45.16.25|AUTODETECT|” ) to his holy apostles and prophets (see on 1:1; 2:20; 4:11).��83�� Cf. ) 7 1 -1 9 0 “tw://bible.?id=45.16.25|AUTODETECT|” Rom. 16:25) 1 1 -1 9 0 “tw://bible.?id=45.16.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.16.26|AUTODETECT|”
5. 1 1 -1 9 0 “tw://bible.?id=51.1.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.26|AUTODETECT|” Col. 1:26) 1 1 -1 9 0 “tw://bible.?id=51.1.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=51.1.27|AUTODETECT|”
6. 1 1 -1 9 0 “tw://bible.?id=1.12.3|AUTODETECT|” . This does not mean that before Pentecost no one, not even prophets, like Moses, Isaiah, etc., knew anything about the future blessing in which the Gentiles, too, would share. The Old Testament writers, in fact, did know about it and referred to it again and again 7 1 -1 9 0 “tw://bible.?id=1.12.3|AUTODETECT|” Gen. 12:3) 1 1 -1 9 0 “tw://bible.?id=1.22.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.22.18|AUTODETECT|” 22:18) 1 1 -1 9 0 “tw://bible.?id=1.26.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.26.4|AUTODETECT|” 26:4) 1 1 -1 9 0 “tw://bible.?id=1.28.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.28.14|AUTODETECT|” 28:14) 1 1 -1 9 0 “tw://bible.?id=19.72.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.72.0|AUTODETECT|” Ps. 72) 1 1 -1 9 0 “tw://bible.?id=19.87.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.87.0|AUTODETECT|”
7. 1 1 -1 9 0 “tw://bible.?id=23.11.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.11.10|AUTODETECT|” Isa. 11:10) 1 1 -1 9 0 “tw://bible.?id=23.49.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.49.6|AUTODETECT|” 49:6) 1 1 -1 9 0 “tw://bible.?id=23.54.1-23.54.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.54.1-23.54.3|AUTODETECT|” 54:1 3) 1 1 -1 9 0 “tw://bible.?id=23.60.1-23.60.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.60.1-23.60.3|AUTODETECT|” 60:1 3) 1 1 -1 9 0 “tw://bible.?id=28.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=28.1.10|AUTODETECT|” Hos. 1:10) 1 1 -1 9 0 “tw://bible.?id=30.9.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=30.9.11|AUTODETECT|” Amos 9:11) 1 1 -1 9 0 “tw://bible.?id=39.1.11|AUTODETECT|” ff.; ) 7 1 -1 9 0 “tw://bible.?id=39.1.11|AUTODETECT|” Mal. 1:11) 1 1 -1 9 0 “tw://bible.?id=60.1.10|AUTODETECT|” , to mention only a few references). But what these prophets did not make clear was that in connection with the coming of the Messiah and the outpouring of the Spirit the old theocracy would be completely abolished and in its place would arise a new organism in which the Gentiles and the Jews would be placed on a footing of perfect equality. As has already been shown, even some of the leaders in the early church were slow to grant this point. Moreover, there is nothing which sheds so much light on the full meaning of a prophecy a meaning not always fully grasped even by the Old Testament prophets 7 1 -1 9 0 “tw://bible.?id=60.1.10|AUTODETECT|” I Peter 1:10) 1 1 -1 9 0 “tw://bible.?id=1.12.3|AUTODETECT|” ) as does its fulfilment! The holy apostles and prophets of the new dispensation lived in the era of fulfilment. Illumined by the Spirit given to the church on the day of Pentecost, they were able to set forth with greater clarity than ever before the meaning of the prophecies and their application to the new order of events. Hence, for ) 7 1 -1 9 0 “tw://bible.?id=1.12.3|AUTODETECT|” Gen. 12:3) 1 1 -1 9 0 “tw://bible.?id=1.22.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.22.18|AUTODETECT|” 22:18) 1 1 -1 9 0 “tw://bible.?id=48.3.8|AUTODETECT|” see ) 7 1 -1 9 0 “tw://bible.?id=48.3.8|AUTODETECT|” Gal. 3:8) 1 1 -1 9 0 “tw://bible.?id=23.49.6|AUTODETECT|” ; for ) 7 1 -1 9 0 “tw://bible.?id=23.49.6|AUTODETECT|” Isa. 49:6) 1 1 -1 9 0 “tw://bible.?id=44.13.47|AUTODETECT|” see ) 7 1 -1 9 0 “tw://bible.?id=44.13.47|AUTODETECT|” Acts 13:47) 1 1 -1 9 0 “tw://bible.?id=23.54.1-23.54.3|AUTODETECT|” ; for ) 7 1 -1 9 0 “tw://bible.?id=23.54.1-23.54.3|AUTODETECT|” Isa. 54:1 3) 1 1 -1 9 0 “tw://bible.?id=48.4.27|AUTODETECT|” see ) 7 1 -1 9 0 “tw://bible.?id=48.4.27|AUTODETECT|” Gal. 4:27) 1 1 -1 9 0 “tw://bible.?id=30.9.11|AUTODETECT|” ; for ) 7 1 -1 9 0 “tw://bible.?id=30.9.11|AUTODETECT|” Amos 9:11) 1 1 -1 9 0 “tw://bible.?id=44.15.16-44.15.18|AUTODETECT|” ff. see ) 7 1 -1 9 0 “tw://bible.?id=44.15.16-44.15.18|AUTODETECT|” Acts 15:16 18) 1 1 -1 9 0 0 ; etc.) 1 1 2 8 0 “tw://bible.?id=48.3.29|AUTODETECT|” Paul makes it very clear that God s unveiled secret has to do not merely with an alliance of Jew and Gentile, or perhaps a friendly agreement to live together in peace, or even an outward combination or partnership, but, on the contrary, with a complete and permanent fusion, a perfect spiritual union of formerly clashing elements into one new organism, even a new humanity (2:15). In God s house there are no boarders; all are children. Note the climactic arrangement: the Gentiles are, in the first place, fellow-sharers in the inheritance 7 1 -1 9 0 “tw://bible.?id=48.3.29|AUTODETECT|” Gal. 3:29) 1 1 -1 9 0 “tw://bible.?id=48.4.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.4.7|AUTODETECT|” 4:7) 1 1 -1 9 0 “tw://bible.?id=55.1.1|AUTODETECT|” ). In the abstract it might, however, be possible for someone outside the inner family-circle (for example, a slave) to receive a share of an inheritance. So the next term makes the picture even clearer, namely, fellow-members of the body;��84�� that is, the Gentiles are actually members of God s church (see 1:23; 2:16; 4:4, 16). As such they are equal in standing with all the other members. The blessed result and climax is that they are fellow-partakers of the promise 7 1 -1 9 0 “tw://bible.?id=55.1.1|AUTODETECT|” II Tim. 1:1) 1 1 -1 9 0 “tw://bible.?id=60.2.9|AUTODETECT|” ). Full salvation is their portion, all this in Christ Jesus, who merited it for them and apart from whom there can be no share in the inheritance or in the body or in the realization of the promise. And this marvelous union of the two who were formerly enemies but now in Christ have become one elect race, royal priesthood, holy nation, people for God s own possession 7 1 -1 9 0 “tw://bible.?id=60.2.9|AUTODETECT|” I Peter 2:9) 1 1 -1 9 0 “tw://bible.?id=45.10.14|AUTODETECT|” ), was effected through the gospel preached, heard, and accepted by faith 7 1 -1 9 0 “tw://bible.?id=45.10.14|AUTODETECT|” Rom. 10:14) 1 1 -1 9 0 “tw://bible.?id=45.10.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.10.15|AUTODETECT|”
8. 1 1 -1 9 0 “tw://bible.?id=46.4.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.4.15|AUTODETECT|” I Cor. 4:15) 1 1 -1 9 0 0 ). On the gospel, its essence, power, author, emphasis, etc. see N.T.C. on Philippians, pp. 81 85.) 1 1 2 8 0 “tw://bible.*?id=45.2.16|AUTODETECT|”

7. Paul returns now to the very personal manner of speaking begun in verses 1 4. Perhaps the reason for this is that he has just made mention of the gospel. Paul and the gospel are friends. In ) 7 1 -1 9 0 “tw://bible.?id=45.2.16|AUTODETECT|” Rom. 2:16) 1 1 -1 9 0 “tw://bible.?id=45.1.16|AUTODETECT|” he speaks of my gospel. It is a gospel in which he glories 7 1 -1 9 0 “tw://bible.?id=45.1.16|AUTODETECT|” Rom. 1:16) 1 1 -1 9 0 “tw://bible.?id=45.1.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=45.1.17|AUTODETECT|”

17. 1 1 -1 9 0 “tw://bible.?id=45.1.1|AUTODETECT|” ). In fact, he tells us that he was set apart in a special way to preach the gospel 7 1 -1 9 0 “tw://bible.?id=45.1.1|AUTODETECT|” Rom. 1:1) 1 1 -1 9 0 “tw://bible.?id=45.1.1|AUTODETECT|” ). He just cannot get over it that God chose him, even himself, Paul, the great persecutor of the church, to proclaim the gospel of the grace of God in Christ. So, speaking about this glorious gospel and about his share in it, he writes: of which I was made a minister. That was the task that had been assigned to him, the cause which he had been called to serve according to the gift of God s grace that was given to me. Paul had not arrogated to himself the distinction of being a gospel-minister. He was no self-constituted ambassador. The office with which he had been invested was a gift of God s grace, a fact which is stressed over and over in Paul s letters 7 1 -1 9 0 “tw://bible.?id=45.1.1|AUTODETECT|” Rom. 1:1) 1 1 -1 9 0 “tw://bible.?id=46.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.1.1|AUTODETECT|” I Cor. 1:1) 1 1 -1 9 0 “tw://bible.?id=46.1.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.1.17|AUTODETECT|”
18. 1 1 -1 9 0 “tw://bible.?id=46.15.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.10|AUTODETECT|” 15:10) 1 1 -1 9 0 “tw://bible.?id=47.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.1.1|AUTODETECT|” II Cor. 1:1) 1 1 -1 9 0 “tw://bible.?id=48.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.1|AUTODETECT|” Gal. 1:1) 1 1 -1 9 0 “tw://bible.?id=47.11.16-47.11.33|AUTODETECT|” ; etc.). The bountiful nature of this grace becomes all the more clear in the light of verse 8. But before coming to that the apostle adds: (God s grace that was given to me) according to the working of his power. How mightily that power of God had operated, and continued to operate, in the life and ministry of the apostle is clear from ) 7 1 -1 9 0 “tw://bible.?id=47.11.16-47.11.33|AUTODETECT|” II Cor. 11:16 33) 1 1 -1 9 0 “tw://bible.?id=47.12.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.9|AUTODETECT|” 12:9) 1 1 -1 9 0 “tw://bible.?id=50.4.13|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=50.4.13|AUTODETECT|” Phil. 4:13) 1 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” I Tim. 1:15) 1 1 -1 9 0 “tw://bible.?id=54.1.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=54.1.16|AUTODETECT|”
19. 1 1 -1 9 0 “tw://bible.?id=46.15.9|AUTODETECT|” . For the working of his power see on 1:10. However, the thought which Paul emphasizes is rather this, that not be but his Lord deserves all the credit for whatever he, as gospel-minister, in proportion to the talents and opportunities given to him, may have accomplished. He continues: 8. To me, the very least of all saints,��85�� was this grace given: to proclaim to the Gentiles the good tidings of the unfathomable riches of Christ. That the man who wrote verse 4 whereby, as you read it, you can perceive my insight into the mystery of Christ was not a proud individual, appears very clearly here in verse 8. A similar note is struck in ) 7 1 -1 9 0 “tw://bible.?id=46.15.9|AUTODETECT|” I Cor. 15:9) 1 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” , For I am the least of the apostles, not fit to be called an apostle, because I persecuted the church of God ; and in ) 7 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” I Tim. 1:15) 1 1 -1 9 0 “tw://bible.*?id=45.5.0|AUTODETECT|” , Reliable (is) the saying, and worthy of full acceptance, that Christ Jesus came into the world sinners to save, foremost of whom am I. Since in the present passage Paul does not give the reason for calling himself the very least of all saints, it is impossible for any interpreter to supply this reason. The nearest we can come to a sensible conjecture would be to quote the apostle s own reference to his former life as a persecutor of the church. Note forward position of to me, for emphasis. On to the Gentiles see 3:1, 2, 6. Unfathomable riches are riches that cannot be tracked or traced, the illimitable resources of the grace of God in Christ, ocean-depths that can never be plummeted, treasure-stores that are inexhaustible.

See on 1:7 and on 3:17 19. Any one who wishes to learn how magnificently Paul fulfilled his God-given task, what excellent use he made of the grace given to him should read such chapters and passages as the following: ) 7 1 -1 9 0 “tw://bible.?id=45.5.0|AUTODETECT|” Rom. 5) 1 1 -1 9 0 “tw://bible.?id=45.8.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.0|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=45.12.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.12.0|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=45.13.11-45.13.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.13.11-45.13.14|AUTODETECT|” 13:11 14) 1 1 -1 9 0 “tw://bible.?id=46.13.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.13.0|AUTODETECT|” I Cor. 13) 1 1 -1 9 0 “tw://bible.?id=46.15.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.0|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=47.4.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.4.0|AUTODETECT|” II Cor. 4) 1 1 -1 9 0 “tw://bible.?id=47.5.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.5.0|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=47.8.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.8.0|AUTODETECT|” II Cor. 8) 1 1 -1 9 0 “tw://bible.?id=48.5.0|AUTODETECT|” (see especially 8:9); 11; ) 7 1 -1 9 0 “tw://bible.?id=48.5.0|AUTODETECT|” Gal. 5) 1 1 -1 9 0 “tw://bible.?id=48.6.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.6.0|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=50.2.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.0|AUTODETECT|” Phil. 2) 1 1 -1 9 0 “tw://bible.?id=50.3.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.3.0|AUTODETECT|” 3) 1 1 -1 9 0 “tw://bible.?id=51.3.1-51.3.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.1-51.3.17|AUTODETECT|” Col. 3:1 17) 1 1 -1 9 0 “tw://bible.?id=52.4.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.4.0|AUTODETECT|” I Thess. 4) 1 1 -1 9 0 “tw://bible.?id=52.5.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.0|AUTODETECT|” 5) 1 1 -1 9 0 0 ; etc.; also, of course, the account of Paul s life and preaching in the book of Acts.) 1 1 2 8 0 “tw://bible.?id=44.9.15|AUTODETECT|” 9. To proclaim to the Gentiles the unfathomable riches of Christ was, however, only part of Paul s task. In two respects his mission was broader: a. it concerned not only the Gentiles but all men. Had not God described him as a chosen vessel, to bear my name before the Gentiles and kings and the children of Israel ? 7 1 -1 9 0 “tw://bible.?id=44.9.15|AUTODETECT|” Acts 9:15) 1 1 -1 9 0 “tw://bible.?id=43.1.9|AUTODETECT|” ); b. it had to do not only with the proclamation of the gospel but also with the illumination of men s eyes so that they might see how this gospel, accepted by faith, was operating in the hearts and lives of men. Not only must the mystery of the unfathomable riches of Christ be set forth. To be sure, that mystery is great and marvelous, and reveals salvation for both Jew and Gentile by grace through faith. But the attention must also be focused upon the manner in which in Paul s own day that mystery was actually working out, replacing fear by trust, gloom by gladness, hatred by love, and separation by fellowship. Speaking, then, about the administration or effectuation of the mystery, the apostle continues: and to enlighten all on what is the administration of the mystery which for ages has been hidden in God who created all things. In connection with the expression to enlighten see on 1:18 and 5:7 9.

The original light is Christ himself. It is with reference to him that it was said, The true light, which illumines every man, was coming into the world 7 1 -1 9 0 “tw://bible.?id=43.1.9|AUTODETECT|” John 1:9) 1 1 -1 9 0 “tw://bible.?id=43.8.12|AUTODETECT|” ). Jesus called himself the light of the world 7 1 -1 9 0 “tw://bible.?id=43.8.12|AUTODETECT|” John 8:12) 1 1 -1 9 0 “tw://bible.?id=40.5.14|AUTODETECT|” ). In a secondary sense, Christ s followers, too, are the light of the world 7 1 -1 9 0 “tw://bible.?id=40.5.14|AUTODETECT|” Matt. 5:14) 1 1 -1 9 0 “tw://bible.?id=66.1.20|AUTODETECT|” ). They are light-bearers 7 1 -1 9 0 “tw://bible.?id=66.1.20|AUTODETECT|” Rev. 1:20) 1 1 -1 9 0 “tw://bible.?id=47.4.4|AUTODETECT|” ). The great missionary, Paul, was functioning in this capacity in a pre-eminent manner by bearing testimony, even while in prison, to the light of the gospel of the glory of Christ 7 1 -1 9 0 “tw://bible.?id=47.4.4|AUTODETECT|” II Cor. 4:4) 1 1 -1 9 0 “tw://bible.?id=51.1.26|AUTODETECT|” ). As such he had become all things to all men that in one way or another he might save some. Hence, here in 1:9 he says, to enlighten all,��86�� (Jews and Gentiles alike) on what is the administration of the mystery. He describes the mystery as the one which for ages has been hidden in God. Cf. ) 7 1 -1 9 0 “tw://bible.?id=51.1.26|AUTODETECT|” Col. 1:26) 1 1 -1 9 0 0 . From the beginning of time the mystery had been concealed. Now, however, it is being revealed both by the worldwide preaching of the gospel and by the crystallization of its precious truths in the life and conduct of the church universal. It is not clear why Paul adds: (God) who created all things. If I may be permitted to add just one more guess to all those that have been made by others, I would say that the expression may, perhaps, rivet the attention on God s sovereignty. He is the God who, by virtue of the very fact that he created all things, also proves himself to be the sovereign Disposer of their destinies. In other words, he does not owe it to any one to explain why for a long time the mystery was concealed from the Gentiles, and why it is now revealed to all, regardless of race or nationality.) 1 1 2 8 0 “tw://bible.?id=51.1.16|AUTODETECT|” The purpose which Paul has in mind in proclaiming to the Gentiles the good tidings of the unfathomable riches of Christ, and in enlightening all men on what is the administration of the mystery, is that by means of these two (to some extent overlapping) activities, the church, being formed and strengthened, might display God s marvelous wisdom even to the angelic world. He writes, 10. in order that��87�� now to the principalities and the authorities in the heavenly places might be made known through the church the iridescent wisdom of God. The church, therefore, does not exist for itself. It exists for God, for his glory. When the angels in heaven behold the works and the wisdom of God displayed in the church, their knowledge of the God whom they adore is increased and they rejoice and glorify him. That the designation principalities and authorities refers to angels has been established. See on 1:21 and N.T.C. on ) 7 1 -1 9 0 “tw://bible.*?id=51.1.16|AUTODETECT|” Colossians 1:16) 1 1 -1 9 0 0 and 2:18. By no means all commentators who adopt this position are in agreement, however, with respect to the kind of angels indicated here (3:10). Some defend the position that the reference is to evil powers exclusively.��88�� Robertson, in his Word Pictures, Vol. IV, p. 531, equates them with gnostic aeons or what not. Greijdanus states that although the reference is, first of all, to the good angels, the fallen angels need not be excluded (op. cit., p. 72). Now it is true, indeed, that the expression principalities and authorities is neutral just like angels.

Gabriel is an angel, but so is Satan. In each case it is the context that determines whether the designation refers to angels in general, as in 1:21, to evil angels, as in 6:12, or to good angels. Even the addition here in 3:10 of the words in the heavenly places is not decisive in determining whether good angels or demons are meant, as 6:12 proves. Nevertheless, I still see no reason for disagreeing with Calvin, Bavinck, Grosheide, Hodge, Lenski, and a host of other leading theologians and commentators, in believing that 3:10 refers to the good and not to the evil angels. My reasons are as follows:) 1 2 2 8 0 0 (1) Here (3:10) there is no reference to any conflict between believers and spiritual hosts of wickedness. In 6:12 the matter is entirely different.) (2) Both language and thought-content are elevated. Calvin s comments may well be taken to heart. Says he, Some prefer to refer these words to devils, but without due reflection & There can be no doubt about the fact that the apostle labors to place in the strongest light the mercy of God toward the Gentiles, and the high value of the gospel & Paul s meaning is, The church, composed of both Jews and Gentiles, is a mirror, in which the angels behold the astonishing wisdom of God displayed in a manner unknown to them before. They see a work which is new to them, and the reason whereof was hid in God. ) 1 1 2 8 0 “tw://bible.?id=42.15.10|AUTODETECT|” (3) The fact that the church, as God s masterpiece in which his excellencies are mirrored forth, is an object of interest and scrutiny to the good angels is clear also from other passages 7 1 -1 9 0 “tw://bible.?id=42.15.10|AUTODETECT|” Luke 15:10) 1 1 -1 9 0 “tw://bible.?id=46.11.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.11.10|AUTODETECT|” I Cor. 11:10) 1 1 -1 9 0 “tw://bible.?id=60.1.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.12|AUTODETECT|” I Peter 1:12) 1 1 -1 9 0 “tw://bible.?id=66.5.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.5.11|AUTODETECT|” Rev. 5:11) 1 1 -1 9 0 “tw://bible.?id=49.3.10|AUTODETECT|” ff.). ) 7 1 -1 9 0 “tw://bible.?id=49.3.10|AUTODETECT|” Eph. 3:10) 1 1 -1 9 0 0 harmonizes beautifully with all this.) 1 1 2 8 0 “tw://bible.?id=46.1.22-46.1.25|AUTODETECT|” Now what the principalities and powers see reflected in the church is the iridescent wisdom of God. The adjective that modifies wisdom means literally multi-colored or much-variegated. Unless the word used in the original has lost its full etymological significance, and should therefore simply be rendered manifold (as in A.V., A.R.V., R.S.V.) or many-sided (L.N.T. (A. and G.)), which in the present highly elevated context is improbable, it calls attention to the infinite diversity and sparkling beauty of God s wisdom. For both of these characteristics one is reminded of the rainbow. Hence, iridescent or something on that order (like many-splendoured suggested by Bruce) would seem to be a reasonable English equivalent, unless one wishes to retain the literal rendering multi-colored. In every phase of redemption (as well as of creation) the brilliance of God s wisdom reveals itself. Since in chapters 2 and 3 of Ephesians (see especially 2:16; 3:6) the matter of the reconciliation of Jew and Gentile to God and to each other through the cross which to the Jew was a stumblingblock and to the Gentiles foolishness 7 1 -1 9 0 “tw://bible.?id=46.1.22-46.1.25|AUTODETECT|” I Cor. 1:22 25) 1 1 -1 9 0 “tw://bible.?id=45.16.25-45.16.27|AUTODETECT|” ) is never absent from Paul s mind, it would seem that this is one of the manifestations of the divine wisdom which he mentions. Cf. ) 7 1 -1 9 0 “tw://bible.?id=45.16.25-45.16.27|AUTODETECT|” Rom. 16:25 27) 1 1 -1 9 0 “tw://bible.?id=45.11.11|AUTODETECT|” , where the revelation of the mystery is ascribed to the only wise God. God s wisdom reconciles seeming irreconcilables. So also the very word wisdom is again used in the text when elsewhere reference is made to the fact that the very rejection of carnal Israel results, by various links, in the salvation of all of God s people: By their fall salvation is come to the Gentiles, to provoke them to jealousy & that by the mercy shown to you [Gentiles] they [Israel] may now obtain mercy.& O the depth of the riches and wisdom and knowledge of God. How unsearchable are his judgments; how untraceable his ways! 7 1 -1 9 0 “tw://bible.?id=45.11.11|AUTODETECT|” Rom. 11:11) 1 1 -1 9 0 “tw://bible.?id=45.11.31|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.11.31|AUTODETECT|” 31) 1 1 -1 9 0 “tw://bible.?id=45.11.33|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.11.33|AUTODETECT|” 33) 1 1 -1 9 0 0 ). Accordingly, when in the past certain commentators, in interpreting the expression iridescent wisdom, have fixed the attention upon various paradoxes such as the following, that God in Christ produces life by means of death, glory by means of shame (the shame of the cross), the blessing by means of the curse, power by means of weakness, etc., they were simply following where Scripture itself had led them.) 1 1 2 8 0 “tw://bible.?id=66.15.3|AUTODETECT|” The true dimensions of the term iridescent wisdom are, however, much broader than this. There is not a single work of God whether in creation or, as here, in redemption, where that richly variegated wisdom does not manifest itself. It is seen in the church as a whole when it strives earnestly to live to God s glory. It is seen also in every individual believer, drawn out of the darkness into God s marvelous light. We catch glimpses of it now, as we study Scripture or as we reflect on the divine providence in our own lives. By the sea of crystal, where at last all things become crystal-clear to us, we shall see it as we have never seen it before, and, filled with rapture, we shall say, Great and marvelous are thy works, O Lord God Almighty. Righteous and true are thy ways, thou King of the ages 7 1 -1 9 0 “tw://bible.?id=66.15.3|AUTODETECT|” Rev. 15:3) 1 1 -1 9 0 0 ). The words of the Psalmist with reference to God s works in the physical realm will then be applied, with emphasis greater than ever before, also to the spiritual realm, namely, O Lord, how manifold are thy works, in wisdom thou hast made them all! The more the church lives in harmony with its high calling, the more also will the angels be able to see in it God s marvelous wisdom. To make manifest in its life and character the excellencies of its Maker-Redeemer, so that the principalities and the authorities may, indeed, see this wisdom is, therefore, part of the church s Lofty Goal.) 1 1 2 8 0 “tw://bible.?id=55.1.9|AUTODETECT|” 11. That God s iridescent wisdom might be made known through the church was according to the eternal purpose which he formed in Christ Jesus our Lord. Paul is speaking here about the plan which spans the ages; hence, his eternal purpose, the same purpose which was mentioned also in 1:11. Cf. ) 7 1 -1 9 0 “tw://bible.?id=55.1.9|AUTODETECT|” II Tim. 1:9) 1 1 -1 9 0 “tw://bible.*?id=50.1.20|AUTODETECT|” . It governs the ages in all their continuity and contents. That this purpose centers in Christ has been made abundantly clear in chapter 1. Christ is, in fact, the church s Eternal Foundation. His very name, fully spelled out here in 3:11, namely, Christ Jesus our Lord, is essentially the same as that mentioned in 1:2, 3, 17. See on 1:2, but note that the beautiful word of appropriating faith, namely, our is added only in 1:3, 17, and in the present passage.

There are those who maintain that this very title points to Christ in his historical manifestation here on earth, and, accordingly, that the entire passage deals not with God s purpose in Christ from eternity but rather with the historical realization of that plan. Hence, they interpret the words which he formed (or made) in Christ Jesus our Lord to mean which he has realized in him (thus R.S.V.). But although the verb used allows that translation, it is hardly true that the church s Lofty Goal of making known God s iridescent wisdom has already been fully realized. Only in glory will it be fulfilled in perfection. And there can be no objection to stating that even from eternity God s plan or purpose centered in him whom we now call Christ Jesus our Lord. All things considered, therefore, it is best to interpret 3:11 as a very comforting passage, which assures believers that God s ultimate design for the church, namely, that it serve as a school in which the glorious angels may learn more and more about his marvelous wisdom, cannot fail to be realized, resting, as it does, not on the sinking sand of merely human striving but on the impregnable rock of the sovereign and eternal will of the Almighty, a will centered in the Anointed Savior, who is Lord of the entire Church Glorious, yes, our Lord.

Continued, 12. in whom we have the courage of confident access through faith in him. Literally, we would have to translate: in whom we have the courage and access in confidence. But if this be hendiadys we obtain the resultant meaning: courage of confident access. The three important words here are courage, access, and confidence. The word used for courage, namely, parrs�a, is very picturesque. It is derived from two Greek words, meaning all and telling; hence, telling all.

The word occurs with great frequency in the New Testament, and in more than one resultant meaning. Light is shed upon its connotation here by such a passage as ) 7 1 -1 9 0 “tw://bible.?id=50.1.20|AUTODETECT|” Phil. 1:20) 1 1 -1 9 0 “tw://bible.?id=58.4.16|AUTODETECT|” , by my unfailing courage Christ will be magnified in my person, and by ) 7 1 -1 9 0 “tw://bible.?id=58.4.16|AUTODETECT|” Heb. 4:16) 1 1 -1 9 0 “tw://bible.?id=47.1.15|AUTODETECT|” , Let us therefore draw near with courage ( boldness, A.V., A.R.V.) to the throne of grace. The word access has already been explained. See on 2:18. It has been defined as freedom of approach to the Father, in the confidence that we, Jew and Gentile, have found favor with him. The third word, confidence 7 1 -1 9 0 “tw://bible.?id=47.1.15|AUTODETECT|” II Cor. 1:15) 1 1 -1 9 0 “tw://bible.?id=50.3.4|AUTODETECT|” , but ground of confidence in ) 7 1 -1 9 0 “tw://bible.?id=50.3.4|AUTODETECT|” Phil. 3:4) 1 1 -1 9 0 0 ), strengthens the idea already present in access.) 1 1 2 8 0 0 Since, then, Christ Jesus is ours and we are his, bought with his blood, indwelt by his Spirit, we know that we have free and unrestricted access to the Father. Cf. 2:18. We can and should approach him without restraint, telling him all our troubles, asking him to help us in all our needs. We know that he will welcome us most heartily. Particularly, we should ask him to enable us so to live that the fruits of his grace may be exhibited in us, and the wisdom of God reflected in us, so that the angels may see us as the mirror of God s virtues. Such courage of confident access is possible only through faith in him, namely, in Christ Jesus our Lord, the very One in whom we were chosen from eternity. God s eternal purpose which cannot fail and the redemption accomplished by Christ Jesus our Lord make such fearless access possible.) 1 1 2 8 0 “tw://bible.?id=47.4.1|AUTODETECT|” 13. The apostle concludes this parenthetical paragraph by writing: Therefore I ask (you) not to lose heart over what I am suffering for you, which is your glory . Meaning: because we have been endowed with this courage of confident access, we should rise above discouragement. Joy in the Lord should fill our hearts at all times, for no one can take from us the blessings which are ours in Christ Jesus our Lord (see especially verses 6 and 12; cf. 1:3 ff.). In the original we have here a case of abbreviated expression, of which the Bible, and literature in general as well as human speech, is full. See N.T.C. on the Gospel according to John, Vol.

I, p. 206. Actually all we have in the Greek text is this: Therefore I ask not to loseheart 7 1 -1 9 0 “tw://bible.?id=47.4.1|AUTODETECT|” II Cor. 4:1) 1 1 -1 9 0 “tw://bible.?id=47.4.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.4.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=48.6.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.6.9|AUTODETECT|” Gal. 6:9) 1 1 -1 9 0 “tw://bible.?id=53.3.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.3.13|AUTODETECT|” II Thess. 3:13) 1 1 -1 9 0 0 ) in my afflictions for you, etc. In the abstract various meanings are possible. The main ones are these:) 1 3 2 8 0 0 (1) Therefore I ask God that I may not lose heart) (2) Therefore I ask God that you may not lose heart) (3) Therefore I ask you that you may not lose heart) 1 1 2 8 0 “tw://bible.?id=50.1.12|AUTODETECT|” Since nothing in the context suggests God as the One to whom the request is presented, (1) and (2) can be ruled out. Also, another reason for ruling out (1) is that in the situation in which the apostle, a prisoner in Rome, finds himself, it was far more probable that those whom he addressed would lose heart than that he himself would become discouraged. That this is true appears quite clearly from another letter written, perhaps just a little later, during this same imprisonment, namely, Philippians. The church at Philippi seems to have been filled with anxious concern. It was for that very reason that Paul was then going to write, Now I want you to know, brothers, that the things that have happened to me in reality turned out to the advantage of the gospel 7 1 -1 9 0 “tw://bible.*?id=50.1.12|AUTODETECT|” Phil. 1:12) 1 1 -1 9 0 0 ). We may well believe, therefore, that also here in Ephesus and surroundings not Paul but those whom he addressed were in danger of losing heart. Accordingly, the third possibility, Therefore I ask you that you may not lose heart, is the one which I, along with many others, accept. It is as if the apostle were saying, What an honor it is for you that in the very eyes of God you are regarded as being worthy of so much suffering endured by me in your behalf! (see on verse 1). How precious you must be to him! On the glory of suffering for Christ s sake see N.T.C. on Philippians, pp. 90, 91.) 1 15 2 8 0 0 Chapter 3) Verses 14 21) Theme: The Church Glorious) I. Adoration) for its) L ofty Goal) 2. To know the love of Christ that surpasses knowledge so as to be filled to all the fulness of God) ) 3:14 21) 2. The Church Should Strive to Know the Love of Christ That Surpasses Knowledge in Order to Be Filled to All the Fulness of God. Paul s Prayer That This Lofty Goal May Be Increasingly Realized. Doxology) 14 For this reason I bend my knees to the Father, 15 from whom the whole family in heaven and on earth derives its name: the Father s Family, 16 (praying) that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in the inner man, 17 that Christ may dwell in your hearts through faith; in order that you, being rooted and founded in love, 18 may be strong, together with all the saints, to grasp what is the breadth and length and height and depth, 19 and to know the love of Christ that surpasses knowledge; in order that you may be filled to all the fulness of God.) 20 Now to him who is able to do infinitely more than all we ask or imagine, according to the power that is at work within us, 21 to him be the glory in the church and in Christ Jesus to all generations forever and ever; Amen.) ) In the preceding paragraph Paul has pointed out that the church of Jew and Gentile must live in harmony with its high calling, so that to the principalities and the authorities in the heavenly places it may display God s iridescent wisdom.

How is this end going to be achieved? The answer is given in verses 14 19, which point to the strength-imparting Spirit and the indwelling Christ. These will enable believers to attain to an ever increasing, though necessarily never complete, realization of the second aspect of their Lofty Goal, namely, to learn to know the love of Christ in all its dimensions so as to be filled to all the fulness of God.) That the apostle is still writing about The Church Glorious is very clear. In fact, he supplies us with a double description of the concept church, calling it, first, the whole family in heaven and on earth, and afterward, you [Ephesian believers] together with all the saints. Similarly, the fact that here, too, as in verses 1 13, Paul is centering our attention on the church s Lofty Goal, the very word goal being used by several commentators,��89�� appears from the wording: in order that you may be enabled to grasp and to know; & in order that you may be filled. And surely no one can quarrel with the adjective lofty modifying the noun goal, for what could be a loftier purpose or ideal than to know the breadth and length and height and depth of the love of Christ, in order to be filled to all the fulness of God?

Now inasmuch as in its own strength the church will never be able even to make progress in trying to achieve this objective, the apostle makes this a matter of earnest intercession. He begins by writing, 14, 15. For this reason I bend my knees to the Father, from whom the whole family in heaven and on earth derives its name: the Father s Family. It is clear that the apostle resumes the sentence begun in 3:1. The meaning of the opening words is therefore here as it was there: Because blessings so rich have been bestowed upon both Gentile and Jew reconciliation with God and with one another, and the erection of one sanctuary consisting of Jew and Gentile therefore I bend my knees to the Father. In the intervening verses 2 13 another element, however, has been added to this first reason.

Paul has made clear that the Lord has highly favored him by imparting to him the privilege of proclaiming to the Gentiles the good tidings of the unfathomable riches of Christ, and by enabling him to illumine the minds and hearts of all men with respect to the fact that the marvelous mystery, now unveiled, is, on the part of many, being translated into actual day by day living, a fact of amazement and instruction even to angels. Surely, God s wonderful dealings with him, Paul, a man in himself so unworthy, have made him all the more confident in prayer. Blessings already received encourage him to ask for even greater ones. Summarizing, we can say, therefore, that what the apostle means when here in verse 14 he writes, For this reason I bend my knees, is this: It is because God has dealt so kindly with you, Ephesians, and with me, Paul, that I have the courage of confident access to the Father in heaven.) 1 1 2 8 0 “tw://bible.?id=49.3.14|AUTODETECT|” The apostle speaks about bending his knees. Posture in prayer is never a matter of indifference. The slouching position of the body while one is supposed to be praying is an abomination to the Lord. On the other hand, it is also true that Scripture nowhere prescribes one, and only one, correct posture. Different positions of head, arms, hands, knees, and of the body as a whole, are indicated. All of these are permissible as long as they symbolize different aspects of the worshiper s reverent attitude, and as long as they truly interpret the sentiments of his heart. For a listing of various prayer postures to which Scripture makes reference see N.T.C. on I and II Timothy and Titus, pp. 103 and 104. As to kneeling, in addition to ) 7 1 -1 9 0 “tw://bible.?id=49.3.14|AUTODETECT|” Eph. 3:14) 1 1 -1 9 0 “tw://bible.?id=14.6.13|AUTODETECT|” see ) 7 1 -1 9 0 “tw://bible.?id=14.6.13|AUTODETECT|” II Chron. 6:13) 1 1 -1 9 0 “tw://bible.?id=19.95.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.95.6|AUTODETECT|” Ps. 95:6) 1 1 -1 9 0 “tw://bible.?id=23.45.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.45.23|AUTODETECT|” Isa. 45:23) 1 1 -1 9 0 “tw://bible.?id=27.6.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.6.10|AUTODETECT|” Dan. 6:10) 1 1 -1 9 0 “tw://bible.?id=40.17.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.17.14|AUTODETECT|” Matt. 17:14) 1 1 -1 9 0 “tw://bible.?id=41.1.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.1.40|AUTODETECT|” Mark 1:40) 1 1 -1 9 0 “tw://bible.?id=42.22.41|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.41|AUTODETECT|” Luke 22:41) 1 1 -1 9 0 “tw://bible.?id=44.7.60|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.60|AUTODETECT|” Acts 7:60) 1 1 -1 9 0 “tw://bible.?id=44.9.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.9.40|AUTODETECT|” 9:40) 1 1 -1 9 0 “tw://bible.?id=44.20.36|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.20.36|AUTODETECT|” 20:36) 1 1 -1 9 0 “tw://bible.?id=44.21.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.21.5|AUTODETECT|” 21:5) 1 1 -1 9 0 0 . This particular posture pictures humility, solemnity, and adoration. It is to the Father ��90�� that this moving supplication, a true pattern of intercessory prayer, is presented. It should be borne in mind, however, that the One addressed is our Father by virtue not only of creation (3:9) but also of redemption. In fact, it is upon this redemptive aspect that the emphasis clearly rests. He is the Father to whom both Jew and Gentile have access through Christ, through him alone, in one Spirit (2:18). In this redemptive or soteriological sense he is definitely not the Father of all men.) 1 5 2 8 0 0 Paul gives a further description of the Father in the words: (I bend my knees) to the pat�ra (Father) from whom every or all or the whole (or all the)��91�� patri� in heaven and on earth derives its name. The sound-similarity between pat�r (here acc. patra) and patri is clearly an intentional play on words. It creates a problem in translation. The other question, as indicated in footnote 91, concerns the translation of the word p�sa which in the original precedes patri�, whether it should be rendered every or all or the whole. The main translations that have been suggested are the following:) (1) every family (A.R.V., R.S.V., N.E.B.).) Objection: In a context in which the emphasis from start to finish is on oneness, how Jew and Gentile have become one organism (2:14 22; 3:6; 4:4 6), an emphasis so strong that the theme of the entire epistle is The Church Glorious or The Unity of All Believers in Christ, it is as dubious to speak of every family as it was in 2:21 to think of each several building. Those who, nevertheless, adopt this rendering become entangled in all kinds of questions such as: How many families does Paul have in mind?

Do the Jews constitute one family, the Gentiles another? Do the angels form a family all by themselves or must we think of several angelic families: a family of principalities and another family of authorities, etc.?) (2) all fatherhood (Phillips, Bruce). Simpson writes that Father of all fatherhoods is a rendering entitled to strong support (op. cit., p. 79).) Evaluation: This translation has a certain appeal; first, because the play on words (paronomasia) of the original can thus be preserved in the translation, which then becomes, I bend my knees to the Father from whom all fatherhood in heaven and on earth derives its name, or something similar; secondly, because it suggests a beautiful and comforting thought, in itself entirely true, namely, that, compared to the heavenly Father s original fatherhood, all other fatherhood anywhere in the universe is only derived and secondary, a faint likeness. If then human fathers love their children so intensely and care for them so generously, how marvelous must be the love and care of the heavenly Father! This thought, in turn, also provides an excellent basis for Paul s confidence that the request which he is about to make will be granted.) 1 1 2 8 0 “tw://bible.?id=42.2.4|AUTODETECT|” There are, nevertheless, two reasons that prevent me from adopting this translation: a. nothing in the context has prepared us for a discussion of the abstract concept of fatherhood, and b. the meaning fatherhood for patri� is foreign to ) 7 1 -1 9 0 “tw://bible.?id=42.2.4|AUTODETECT|” Luke 2:4) 1 1 -1 9 0 “tw://bible.?id=44.3.25|AUTODETECT|” , Joseph was of the house and family of David ; and to ) 7 1 -1 9 0 “tw://bible.?id=44.3.25|AUTODETECT|” Acts 3:25) 1 1 -1 9 0 0 , In your seed will all the families of the earth be blessed. These are the only other New Testament passages in which the term patri� occurs. It is evident that even though it does not necessarily always refer to family in the most restricted sense of the term but can also indicate a wider group of persons united by descent from a common ancestor, it always has a concrete connotation. In the references given in M.M., p. 498, and in L.N.T. (A. and G.), p. 642, to contemporary Greek sources it also has the concrete sense.) 1 3 2 8 0 0 (3) the whole family .) Evaluation: I consider this rendering to be correct. It is entirely in harmony with the context. In fact, in words that differ but slightly, the apostle has just told us that all those who believe in Christ, whether they be Jews or Gentiles, now constitute one household, a synonym for one family. Not only that, but he has even mentioned the Father s relation to this household or family. His words were: For through him we both have our access in one Spirit to the Father. So then you are no longer strangers and aliens, but you are & members of the household of God (2:18, 19).

In subsequent passages he has re-emphasized this same thought, though by the use of different metaphors (2:20 22; 3:6). He is going to stress it again in 4:1 6. It was, in fact, this very circumstance that filled his heart with great joy.) The only drawback which this translation has is its failure to reproduce the obviously intentional connection between pat�r (Father) and patri� (family), a sound-similarity almost impossible to reproduce in English while still retaining the meaning of the words in the original. Whether to give up the attempt, in which case A.V. s rendering, or something similar, is still the best that has been offered: the Father & of whom the whole family in heaven and earth is named, or else to look with favor upon my solution: the Father, from whom the whole family in heaven and on earth derives its name: the Father s Family, I leave to anyone s preference. Perhaps someone can suggest a more excellent way.) 1 1 2 8 0 “tw://bible.?id=40.7.11|AUTODETECT|” What is Paul s purpose in attaching this modifier to the words the Father ? I answer: He probably wishes to indicate that if it be true that the relation between believers and their heavenly Father is so very close that they constitute one family, whose very name hence, existence, essence, character as the Father s Family is derived from his name Father, then this Father can be trusted to supply every need. See ) 7 1 -1 9 0 “tw://bible.?id=40.7.11|AUTODETECT|” Matt. 7:11) 1 1 -1 9 0 “tw://bible.?id=42.11.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.11.13|AUTODETECT|” Luke 11:13) 1 1 -1 9 0 0 . This modifier, therefore, far from being inconsequential, furnishes an adequate introduction to the petition which Paul is about to present.) 1 1 2 8 0 “tw://bible.?id=42.15.7|AUTODETECT|” Another point must not be passed by, namely, that, according to this clause, the family in heaven and on earth, the Father s Family, is one. We speak about the Church Militant on earth and the Church Triumphant in heaven, but these are not two churches. They are one church, one family. It is in the interest of that one church that Christ governs the entire universe (1:22, 23). If even to us who are living in a day of travel by jet, short wave radio transmission, and the automatic relaying of electronic signals by means of synchronous satellites from and to any place on earth, distances seem to vanish, so that places on this planet once considered far apart are now viewed as close together, it should not be too difficult to understand that in the sight of the God who created all things the church of the redeemed in glory and the church of the redeemed on earth constitute one family. To be sure, there is nothing in Scripture that warrants the belief that there is direct contact between the dead and the living.��92�� There is, however, indirect contact 7 1 -1 9 0 “tw://bible.?id=42.15.7|AUTODETECT|” Luke 15:7) 1 1 -1 9 0 “tw://bible.?id=45.8.15|AUTODETECT|” ). Besides, the names of all believers, whether still on earth or already in heaven, are written in one book of life, and engraved on the breastplate of the one Highpriest. The Spirit, too, though in different measure, dwells in the hearts of all. All have one Father, of whom they are children by adoption 7 1 -1 9 0 “tw://bible.?id=45.8.15|AUTODETECT|” Rom. 8:15) 1 1 -1 9 0 “tw://bible.?id=48.4.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.4.5|AUTODETECT|” Gal. 4:5) 1 1 -1 9 0 “tw://bible.?id=58.2.11|AUTODETECT|” ). Christ, being the Son by nature, is not ashamed to recognize these adopted children as his brothers 7 1 -1 9 0 “tw://bible.?id=58.2.11|AUTODETECT|” Heb. 2:11) 1 1 -1 9 0 0 ). Every day the praise of the entire church, in heaven and on earth, is directed to the same Triune God.) 1 10 2 8 0 0 The book of Revelation especially indicates how close are the ties that unite that part of the church which is in heaven with the part that is still on earth. In the early church this glorious truth was not a dead letter. Also in later times some have given beautiful expression to it. Thus, for example, the little girl, one of seven children, two of whom, however, had died, was certainly right when, according to Wordsworth s famous poem, she continued to maintain, We are seven. The reader recalls, no doubt, the ending:) How many are you then? said I,) If they two are in heaven? ) Quick was the little maid s reply,) O master, we are seven. ) But they are dead; these two are dead!) Their spirits are in heaven! ) Twas throwing words away; for still) The little maid would have her will,) And said, Nay, we are seven! ) 1 1 2 8 0 “tw://bible.?id=58.12.22|AUTODETECT|” When we recite the Apostles Creed and reach the line, (I believe in) the communion of saints, we will have failed to pour full meaning into this part of our confession unless we understand that we are confessing that we have come to mount Zion, and to the city of the living God, the heavenly Jerusalem, and to the innumerable hosts of angels [a different category of beings but vitally interested in our salvation], to the general assembly and church of the firstborn enrolled in heaven, to God the Judge of all, and to the spirits of just men made perfect 7 1 -1 9 0 “tw://bible.?id=58.12.22|AUTODETECT|” Heb. 12:22) 1 1 -1 9 0 “tw://bible.?id=58.12.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.12.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=58.13.7|AUTODETECT|” ). We will have fallen short unless we cherish the memory of those who at one time were our leaders, reflect on the outcome of their life, and imitate their faith 7 1 -1 9 0 “tw://bible.?id=58.13.7|AUTODETECT|” Heb. 13:7) 1 1 -1 9 0 “tw://bible.?id=66.1.12|AUTODETECT|” ). We will have missed the mark unless we bear in mind and are comforted by the fact that today too the ascended Christ is in the Spirit walking on earth in the midst of the lightbearers 7 1 -1 9 0 “tw://bible.?id=66.1.12|AUTODETECT|” Rev. 1:12) 1 1 -1 9 0 “tw://bible.?id=66.1.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.1.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=66.4.1|AUTODETECT|” ); and unless by faith we peer into heaven s opened door 7 1 -1 9 0 “tw://bible.?id=66.4.1|AUTODETECT|” Rev. 4:1) 1 1 -1 9 0 “tw://bible.?id=66.4.5|AUTODETECT|” ), meditate upon the songs of its choirs 7 1 -1 9 0 “tw://bible.?id=66.4.5|AUTODETECT|” Rev. 4, 5) 1 1 -1 9 0 “tw://bible.?id=66.7.13-66.7.17|AUTODETECT|” , 12, 15, 19), and sense our oneness with all those who have come out of the great tribulation and, having washed their robes in the blood of the Lamb, are living and reigning with Christ in glory 7 1 -1 9 0 “tw://bible.?id=66.7.13-66.7.17|AUTODETECT|” Rev. 7:13 17) 1 1 -1 9 0 “tw://bible.?id=66.20.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.20.4|AUTODETECT|” 20:4) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 As to the intercessory prayer itself, it should be observed that it works its way toward a momentous climax. It is, as it were, a staircase consisting of three steps, a ladder with three rungs; steps or rungs, however, by means of which one is lifted to the very heights of heaven. The three parts of the prayer are readily visible, for the boundaries between them are marked out clearly by the words in order that in verses 17 and 19.��93��) 1 1 2 8 0 “tw://bible.*?id=51.1.11|AUTODETECT|” 16, 17a. Paul has introduced his moving trinitarian prayer by saying, For this reason I bend my knees to the Father, from whom the whole family in heaven and on earth derives its name: the Father s Family, and he continues, (praying) that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in the inner man, that Christ may dwell in your hearts through faith. God is glorious in all his attributes, as has been indicated. See on 1:17. His power (1:19; 3:7) is infinite; his love (1:5; 2:4) is great; his mercy (1:4) and his grace (1:2, 6; 2:7, 8) are rich; his wisdom (3:10) is iridescent; etc. Note particularly such expressions as the surpassing riches of his grace (expressed) in kindness (2:7) and compare the unfathomable riches of Christ (3:8).

In the work of salvation it is never right to stress one attribute at the expense of another.��94�� Hodge is right when he states, It is not his power to the exclusion of his mercy, nor his mercy to the exclusion of his power, but it is everything in God that renders him glorious, the proper object of adoration (op. cit., p. 181). Paul prays therefore that all of God s resplendent attributes may be richly applied to the spiritual progress of those whom he addresses. In particular, he asks that the One who, as 1:19 7 1 -1 9 0 “tw://bible.?id=51.1.11|AUTODETECT|” Col. 1:11) 1 1 -1 9 0 “tw://bible.?id=47.4.16|AUTODETECT|” ) has shown, is himself the Source of power in all its various manifestations, may grant to the Ephesians that, in accordance with the measure of God s glory, they may be strengthened with power through his Spirit in the inner man. This inner man is not that which is rational in man as contrasted with man s lower appetites. Paul s terminology is not that of Plato or of the Stoics. On the contrary, the inner man is the opposite of the outer (or: outward) man. Cf. ) 7 1 -1 9 0 “tw://bible.?id=47.4.16|AUTODETECT|” II Cor. 4:16) 1 1 -1 9 0 “tw://bible.?id=44.1.8|AUTODETECT|” . The former is hidden from the public gaze. The latter is open to the public. It is in the hearts of believers that the principle of a new life has been implanted by the Holy Spirit. See on 3:17. What the writer is praying for is therefore this, that within these hearts such a controlling influence may be exerted that they may be strengthened more and more with Spirit-imparted power. See on 1:19; cf. ) 7 1 -1 9 0 “tw://bible.?id=44.1.8|AUTODETECT|” Acts 1:8) 1 1 -1 9 0 “tw://bible.?id=45.8.9|AUTODETECT|” . Another way of putting the same thought is this: that Christ may dwell in your hearts through faith. Wrong is the idea, rather popular among some commentators, that first, for a while, the Spirit imparts strength to believers, after which there arrives a time when Christ establishes his abode in these now strengthened hearts. Christ and the Spirit cannot be thus separated. When believers have the Spirit within themselves they have Christ within themselves, as is very clear from ) 7 1 -1 9 0 “tw://bible.?id=45.8.9|AUTODETECT|” Rom. 8:9) 1 1 -1 9 0 “tw://bible.?id=45.8.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.8.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=48.2.20|AUTODETECT|” . In the Spirit Christ himself inhabits the believers inner selves. Cf. ) 7 1 -1 9 0 “tw://bible.?id=48.2.20|AUTODETECT|” Gal. 2:20) 1 1 -1 9 0 “tw://bible.?id=48.3.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.2|AUTODETECT|” 3:2) 1 1 -1 9 0 “tw://bible.?id=40.15.19|AUTODETECT|” . The heart is the mainspring of dispositions as well as of feelings and thoughts 7 1 -1 9 0 “tw://bible.?id=40.15.19|AUTODETECT|” Matt. 15:19) 1 1 -1 9 0 “tw://bible.?id=40.22.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.22.37|AUTODETECT|” 22:37) 1 1 -1 9 0 “tw://bible.?id=50.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.1.7|AUTODETECT|” Phil. 1:7) 1 1 -1 9 0 “tw://bible.?id=54.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.1.5|AUTODETECT|” I Tim. 1:5) 1 1 -1 9 0 “tw://bible.?id=20.4.23|AUTODETECT|” ). Out of it are the issues of life 7 1 -1 9 0 “tw://bible.?id=20.4.23|AUTODETECT|” Prov. 4:23) 1 1 -1 9 0 “tw://bible.?id=48.5.6|AUTODETECT|” ). Christ s precious indwelling is through faith, the latter being the hand that accepts Gods gifts. Faith is full surrender to God in Christ, so that one expects everything from God and yields everything to him. It works through love 7 1 -1 9 0 “tw://bible.?id=48.5.6|AUTODETECT|” Gal. 5:6) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=50.2.12|AUTODETECT|” It is instructive to note that the long list of exhortations (4:1 6:17) by means of which the apostle is about to urge the Ephesians to work out their own salvation 7 1 -1 9 0 “tw://bible.?id=50.2.12|AUTODETECT|” Phil. 2:12) 1 1 -1 9 0 “tw://bible.?id=50.2.12|AUTODETECT|” ) is wedged in between two references to prayer; the first one, here in 3:14 19, being Paul s own prayer; the second in 6:18 ff., being the exhortation unto prayer, in which connection Paul reminds the Ephesians that as he prays for them, they too should pray for him. It is as if the writer were saying: To be sure, believers should strive to reach their goal. They should exert themselves to the utmost. But they should remember at all times that apart from the power of the Holy Spirit or, stating it differently, apart from the indwelling of Christ they are completely powerless. With fear and trembling work out your own salvation; for it is God who is working within you both to will and to work for his good pleasure 7 1 -1 9 0 “tw://bible.?id=50.2.12|AUTODETECT|” Phil. 2:12) 1 1 -1 9 0 “tw://bible.?id=50.2.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=50.2.13|AUTODETECT|” 13) 1 1 -1 9 0 0 ). And since so much in a sense everything depends on God, hence prayer for his strength-imparting power is all important.) 1 1 2 8 0 “tw://bible.?id=46.13.2|AUTODETECT|” The immediate purpose of the strengthening and the indwelling is stated in words which indicate, as it were, the second rung of this prayer-ladder: 17b 19a. in order that you, being rooted and founded in love,��95�� may be strong, together with all the saints, to grasp what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge. Since faith works through love, and amounts to nothing without it 7 1 -1 9 0 “tw://bible.?id=46.13.2|AUTODETECT|” I Cor. 13:2) 1 1 -1 9 0 “tw://bible.?id=62.4.19|AUTODETECT|” ), it is easy to see that if by faith Christ has established his abiding presence in the heart, believers will be firmly rooted and founded in love, a love for God in Christ, for the brothers and sisters in the Lord, for the neighbors, even for enemies. Moreover, this love, in turn, is necessary in order to comprehend Christ s love for those who love him. And in the measure in which the believers vision of that love which proceeds from Christ expands, their love for him and their ability to grasp his love for them will also increase, etc. Thus the most powerful and blessed chain-reaction in the whole universe is established. It all began with God s love in Christ for the Ephesians 7 1 -1 9 0 “tw://bible.*?id=62.4.19|AUTODETECT|” I John 4:19) 1 1 -1 9 0 0 ). Like a continuing circle it will never end.) 1 2 2 8 0 0 The words rooted and founded suggest a twofold metaphor: that of a tree and that of a building. To insure the stability of the tree roots are required, roots that will be in proportion to the spread of the branches. Similarly, as a guarantee for the solidity of a building a foundation is necessary, one that will adequately support the superstructure. Thus firmly rooted the tree, which represents all those who love the Lord, will flourish and bear the indicated fruit. Thus solidly founded the building will continue to grow into a holy sanctuary in the Lord, and will achieve its purpose.) That fruit and purpose is to grasp what is the breadth and length and height and depth, and to know the love of Christ. Since such grasping or appropriating��96�� and knowing can be practised only by those who are rooted and founded in love, it is clear that the reference is not to an activity that is purely mental.

It is experiential knowledge, heart-knowledge, which Paul has in mind. And since the heart is the very core and center of life and influences all of life s inner activities and outward expressions, what is indicated is a grasping and a knowing with one s entire being, that is, with all the faculties of heart and mind. Mental appropriation is certainly included.) 1 1 2 8 0 “tw://bible.?id=19.66.16|AUTODETECT|” It should not be necessary to point out that when the apostle speaks of being strong (exercising great inherent strength; see on 1:19) to grasp & and to know, he does not have two objects in mind but one, namely, the love of Christ. So great is that love that no one will ever be able to appropriate and to know it all by himself alone; hence, together with all the saints. The saints will tell each other about their discoveries and experiences with respect to it, in the spirit of ) 7 1 -1 9 0 “tw://bible.?id=19.66.16|AUTODETECT|” Ps. 66:16) 1 1 -1 9 0 0 , Come and hear, all you that fear God, and I will declare what he has done for my soul. This activity of getting to know more and more about the love of Christ begins here on earth and will, of course, continue in the life hereafter. The fact that Paul in this very prayer is not forgetting about the church in heaven is clear from verse 14. The Lofty Ideal is to get to know thoroughly Christ s deep affection, self-sacrificing tenderness, passionate sympathy, and marvelous outgoingness. All of these are included in love but do not exhaust it. Paul prays that the addressed may appropriate and know this love in all its breadth and length and height and depth!

Here, as I see it, the expositor should be on his guard. He should not pluck this expression apart, so that a separate meaning is ascribed to each of these dimensions. What is meant is simply this: Paul prays that the Ephesians (and all believers down through the centuries) may be so earnest and zealous in the pursuit of their objective that they will never get to the point where they will say, We have arrived. Now we know all there is to know about the love of Christ. Just as Abraham was told to look toward heaven and number the stars, so that he might see that numbering them was impossible; and just as we today are being urged by means of a hymn to count our many blessings, and to name them one by one, so that their uncountable multitude may increase our gratitude and astonishment, so also the apostle prays that the addressed may concentrate so intensely and exhaustively on the immensity and glory of Christ s love that they will come to understand that this love ever surpasses knowledge. The finite heart and mind can never fully grasp or know infinite love.

Even in the life hereafter God will never say to his redeemed, Now I have told you all there is to be told about this love. I close the book, for the last page has been read. There will always be more and more and still more to tell. And that will be the blessedness of the heavenly life.) 1 1 2 8 0 “tw://bible.?id=47.3.18|AUTODETECT|” This introduces us to the climax. We now reach the top of the ladder: 19b. in order that you may be filled to all the fulness of God. See also on 4:13. In other words, the knowledge just described is transforming in character: But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord, the Spirit 7 1 -1 9 0 “tw://bible.?id=47.3.18|AUTODETECT|” II Cor. 3:18) 1 1 -1 9 0 “tw://bible.?id=40.6.10|AUTODETECT|” ). To contemplate the glory of Christ s love means to be increasingly transformed into that image. In one sense that process of transformation will cease at the moment of death. At the very moment when the soul of the believer enters heaven, a great change will take place, and he, who a moment before was still a sinner, a saved sinner, will be a sinner no more, but will behold God s face in righteousness. He will then be absolutely perfect, completely sinless, in every respect obedient to the Father s will 7 1 -1 9 0 “tw://bible.?id=40.6.10|AUTODETECT|” Matt. 6:10) 1 1 -1 9 0 “tw://bible.?id=66.21.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.21.27|AUTODETECT|” Rev. 21:27) 1 1 -1 9 0 “tw://bible.*?id=51.2.9|AUTODETECT|” ). For all the saints it will cease, in the sense indicated, at Christ s return. In another sense, however, the transformation-process will not cease: growth in such things as knowledge, love, joy, etc., will continue throughout eternity. Such growth is not inconsistent with perfection. Even in the hereafter believers will still be creatures; hence, finite. Man never becomes God.

God, however, ever remains infinite. Now when in glory, in a condition of total absence of sin and death, finite individuals are in continuous contact with the Infinite, is it even possible that the finite would not make progress in the matters that have been mentioned? When the fulness of God all of those divine communicable attributes of which God is full: love, wisdom, knowledge, blessedness, etc. is, as it were, poured into vessels of limited capacity, will not their capacity be increased?��97�� To be sure, believers will never be filled with the fulness of God in the sense that they would become God. Even the communicable attributes, in the measure in which they exist in God, are incommunicable. But what Paul prays is that those addressed may be filled to all the fulness of God. Perfection, in other words, also in such matters as knowledge, love, blessedness must ever remain the goal; to become more and more like God, the ultimate ideal.

What Paul is asking, therefore, with special reference, of course, to the church still on earth, though the answer to the prayer will never cease, is nothing strange, nothing new. It is a request similar to the exhortation of 5:1, Be therefore imitators of God, as beloved children, and walk in love, just as Christ also loved you and gave himself up for us, an offering and a sacrifice to God, for a fragrant odor. And again, It was he who gave some (to be) apostles & in order to fully equip the saints for the work of ministry & until we all attain to the unity of the faith and of the clear knowledge of the Son of God, to a full-grown man, to the measure of the stature of the fulness of Christ (4:11 13). Cf. ) 7 1 -1 9 0 “tw://bible.?id=51.2.9|AUTODETECT|” Col. 2:9) 1 1 -1 9 0 “tw://bible.?id=51.2.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=51.2.10|AUTODETECT|” 10) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 Doxology) 20, 21. When the apostle surveyed God s marvelous mercies whereby, through the supreme sacrifice of his beloved Son, he brought those who were at one time children of wrath into his own family, and gave them the courage of confident access, the privilege of contemplating in all its glorious dimensions the love of Christ, and the inspiring task of instructing the angels in the mysteries of God s kaleidoscopic wisdom, his soul, lost in wonder, love, and praise, uttered the following sublime doxology: Now to him who is able to do infinitely more than all we ask or imagine, according to the power that is at work within us, to him be the glory in the church and in Christ Jesus to all generations forever and ever; Amen. It is immediately clear that this doxology is not only a fitting conclusion to the prayer but also a very appropriate expression of gratitude and praise for all the blessings so generously poured out upon the church, as described in the entire preceding contents of this letter. Besides, it is Paul s way of making known his firm conviction that although in his prayer he has asked much, God is able to grant far more. On this point the apostle, who relished superlatives (see N.T.C. on I and II Timothy and Titus, p. 75), speaks very strongly. Literally he says, Now to him that is, to God Triune who is able to do super-abundantly above all that we ask or imagine (or: think, conceive), etc.

In order to appreciate fully what is implied in these words it should be noted that Paul s reasoning has taken the following steps: a. God is able to do all we ask him to do; b. he is even able to do all that we dare not ask but merely imagine; c. he can do more than this; d. far more; e. very far more. Moreover, the apostle immediately adds that he is not dealing with abstractions. The omnipotence which God reveals in answering prayer is not a figment of the imagination but is in line with that mighty operation of his power that is already at work within us. It called us out of darkness and brought us into the light, changed children of wrath into dearly beloved sons and daughters, brought about reconciliation between God and man, and between Jew and Gentile. It is God s infinite might which he exerted when he raised Christ from the dead, and which is now operative in our own, parallel, spiritual resurrection.) Therefore to the One who does not need to over-exert himself in order to fulfil our desires but can do it with ease, be the glory in the church and in Christ Jesus.

In other words, may homage and adoration be rendered to God because of the splendor of his amazing attributes power (1:19, 2:20), wisdom (3:10), mercy (2:4), love (2:4), grace (2:5 8); etc. manifested in the church, which is the body, and in Christ Jesus, its exalted head. (On the concept glory see N.T.C. on Philippians, pp. 62, 63, footnote 43.)) 1 1 2 8 0 “tw://bible.?id=40.17.17|AUTODETECT|” The apostle s ardent desire is that this praise may endure to all generations. The word generation, in addition to other meanings, has especially two connotations that should be considered in the present connection: a. the sum-total of contemporaries 7 1 -1 9 0 “tw://bible.?id=40.17.17|AUTODETECT|” Matt. 17:17) 1 1 -1 9 0 “tw://bible.?id=66.10.6|AUTODETECT|” ); and b. the duration of their life on earth; that is, the span of time intervening between the birth of the parents and that of their children. In the present case, as well as in verse 5 above, the latter or chronological sense is indicated, for the phrase to all generations is reinforced by forever and ever. The latter expression means exactly what it says. It refers to the flow of moments from past to present to future, continuing on and on without ever coming to an end. Rather strangely it has been defined by some as indicating the opposite of time, time without progress, timeless existence, etc. But as far as creatures and their activities are concerned, the Bible nowhere teaches such timeless existence. The popular notion, also found in some commentaries and in religious poetry, namely, that at death or according to others, at the moment of Christ s return believers will enter upon a timeless existence, finds no support in Scripture, not even in ) 7 1 -1 9 0 “tw://bible.?id=66.10.6|AUTODETECT|” Rev. 10:6) 1 1 -1 9 0 0 when properly interpreted. If in the hereafter believers will acquire one divine incommunicable attribute, namely, eternity, why not the others also, for example omnipresence ? For more on this see the work mentioned on p. 174, footnote 97.) 1 1 2 8 0 “tw://bible.?id=26.47.1-26.47.5|AUTODETECT|” The blessed activity of which believers have a foretaste even now but which in unalloyed and superabundant grandeur will be their portion in the intermediate state, and far more emphatically in the day of the great consummation, an activity with which the apostle is deeply concerned and for which he yearns in prayer, consists, therefore, in this, that forever and ever the members of the Father s Family ascribe praise and honor to their Maker-Redeemer, whose love, supported by the illimitable power which raised Christ from the dead, will lift their hearts to higher and higher plateaus of inexpressible delight and reverent gratitude. Arrived in glory, their minds unobscured by sin, advance from one pinnacle of spiritual discovery to the next, and then to the next, in an ever ascending series. Their wills, then fully delivered from all the enslaving shackles of willfulness, and invigorated with a constantly growing supply of power, find more and more avenues of rewarding expression. In brief, the salvation in store for God s children resembles the Healing Waters of Ezekiel s vision 7 1 -1 9 0 “tw://bible.?id=26.47.1-26.47.5|AUTODETECT|” Ezek. 47:1 5) 1 1 -1 9 0 0 ), which, though when one enters them they are ankle-deep, soon become knee-deep, then come up to the loins, and are finally impassable except by swimming. And because of this constant progress in bliss, the answering progress in praise to God also never ceases, for) 1 13 2 8 0 0 When we ve been there ten thousand years,) Bright shining as the sun,) We ve no less days to sing God s praise) Than when we first begun. ) (John Newton)) When the Holy Spirit inspired the prisoner Paul to write this overpowering doxology, Paul s heart was moved by that same Spirit to express hearty approval by means of the solemn Amen. ) Summary of Chapter 3) Paul now turns his attention to the church s Lofty Goal. This goal consists of two objects: a. to declare God s wisdom (1 13); and b. to learn more and more about Christ s love (14 21). Neither is possible without the other.) Paul arrives at the idea of God s wisdom by the contemplation of the mystery which had been revealed to him as to no other. The word mystery is used to indicate a truth which would have remained a secret had it not been divinely revealed. In the present instance and frequently when the word mystery is used, Paul is thinking of the fact that, according to God s eternal plan, in connection with the coming of the Messiah and the outpouring of the Spirit the old Jewish theocracy would be completely abolished and in its place would arise a new organism in which Gentiles and Jews would be placed on a footing of perfect equality. See Summary of Chapter 1, No. (7).

Says Paul, To me, the very least of all saints, was this grace given: to proclaim to the Gentiles the good tidings of the unfathomable riches of Christ and to enlighten all on what is the administration of the mystery which for ages has been hidden in God who created all things (3:8, 9). When the apostle meditated on the fact that this mysterious organism of a church gathered out of two formerly hostile groups, namely, Jews and Gentiles was actually being established, and that the instrument which God was using to achieve it was nothing else than a totally unlikely one, namely, the cross, object of general derision and ridicule, he saw in this a manifestation of the wisdom of God, that is, of the latter s marvelous power to reconcile seeming irreconcilables, in order to carry out his gracious plan from eternity. By inspiration, he urges that this divine wisdom be made known by the church to all the good angels in heaven. Let the church of both Jews and Gentiles by their very striving to become more and more united for good be a minor in which the angels behold the astonishing wisdom of God displayed in a manner unknown to them before (Calvin).) Not only God s wisdom, however, is displayed in the formation of the New Testament church, so is also his love in Christ. The apostle utters a prayer that is touching because of its depth of feeling, trinitarian character, and concentration on the love of Christ. He prays that through the indwelling of Christ s Spirit, believers, as it were pooling all their strength, may penetrate ever more deeply into the mysteries of Christ s transforming love, with the purpose of seeing that love in all its dimensions, and learning that it is so rich and marvelous that it can never be fully known.) True idealism which ever strives to be filled to all the fulness of God is at the same time the most practical thing on earth.

The more believers, rooted and founded in love (otherwise they would not be qualified), make a devotional study of that love of Christ, the more also will they be filled with ardent desire to tell everyone about it. Thus sinners will be won for Christ and God Triune will be glorified. With the thought of the glory of God in his heart and openly expressed Paul closes this chapter.) A.V. Authorized Version (King James)) A.R.V. American Standard Revised Version) 1 1 2 8 0 “tw://bible.?id=49.3.2|AUTODETECT|” 81 Many commentators mention the fact that the expression �0 ��, used here in ) 7 1 -1 9 0 “tw://bible.?id=49.3.2|AUTODETECT|” Eph. 3:2) 1 1 -1 9 0 “tw://bible.?id=47.5.3|AUTODETECT|” , has the sense of since or inasmuch as. They refer to ) 7 1 -1 9 0 “tw://bible.?id=47.5.3|AUTODETECT|” II Cor. 5:3) 1 1 -1 9 0 “tw://bible.?id=50.2.1|AUTODETECT|” as a parallel case. The probability of the correctness of this rendering does not depend exclusively on the particle ��, however. Even in the absence of this particle doubt is often excluded. Thus, the words, If therefore there is any encouragement in Christ 7 1 -1 9 0 “tw://bible.?id=50.2.1|AUTODETECT|” Phil. 2:1) 1 1 -1 9 0 “tw://bible.?id=46.11.6|AUTODETECT|” ), do not mean that the apostle wonders whether there be such encouragement. On the contrary, the sense is, If then there is any encouragement in Christ, as there surely is. For similar illustrations of this second sense of if see ) 7 1 -1 9 0 “tw://bible.?id=46.11.6|AUTODETECT|” I Cor. 11:6) 1 1 -1 9 0 “tw://bible.?id=46.15.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.12|AUTODETECT|” 15:12) 1 1 -1 9 0 “tw://bible.?id=46.15.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.15.32|AUTODETECT|” 32) 1 1 -1 9 0 “tw://bible.?id=47.3.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.3.7|AUTODETECT|” II Cor. 3:7) 1 1 -1 9 0 “tw://bible.?id=57.1.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=57.1.17|AUTODETECT|” Philem. 17) 1 1 -1 9 0 “tw://bible.?id=58.2.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.2.2|AUTODETECT|” Heb. 2:2) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 R.S.V. Revised Standard Version) N.E.B. New English Bible) 1 1 2 8 0 “tw://bible.?id=51.1.27|AUTODETECT|” 82 I prefer this interpretation to that which tries to distinguish sharply between the mystery in verse 3 and the mystery of Christ in verse 4, so that A at the beginning of verse 5 would have to refer to the former, and 3b, 4 would have to be construed as a parenthesis (as in A.V.). More natural, it would seem to me, is the construction according to which A refers to its nearest possible antecedent. Moreover, if the expression this mystery & Christ 7 1 -1 9 0 “tw://bible.?id=51.1.27|AUTODETECT|” Col. 1:27) 1 1 -1 9 0 “tw://bible.?id=49.1.4|AUTODETECT|” ) can refer to the calling of the Gentiles (as it actually does according to the context), why should not the phrase the mystery of Christ 7 1 -1 9 0 “tw://bible.?id=49.1.4|AUTODETECT|” Eph. 1:4) 1 1 -1 9 0 0 ) describe the same theme?) 1 4 2 8 0 0 83 The connection of �P��� with apostles, and not with prophets, probably indicates in the first place to the apostles, then also to prophets who followed them (Grosheide, op. cit., p. 52, footnote 8).) 84 Greek �������, a word used only by Paul and Christian writers.) N.T.C. W. Hendriksen, New Testament Commentary) 85 The word ����������� is a comparative formed on a superlative.) 1 1 2 8 0 “tw://bible.*?id=46.4.5|AUTODETECT|” 86 It is my conviction that ������ should be retained. In the text of N.N. it is omitted. Grk.N.T. (A-B-M-W) retains it, though between brackets and with a D rating. The external evidence is inconclusive. In such cases one must not slavishly follow the old rule The more difficult reading must be adopted. That rule has long been in need of serious modification.

Ernest C. Colwell in his article, Biblical Criticism: Lower and Higher, JBL (March, 1948), p. 4, is correct when he states, Today textual criticism turns for its final validation to the appraisal of individual readings, in a way that involves subjective judgment. The trend has been to emphasize fewer and fewer canons of criticism. One of the two canons which he mentions would apply especially in the present instance, I believe. It is this, That reading is to be preferred which best suits the context. Surely, the words in the preceding context, namely, to proclaim to the Gentiles the good tidings, etc., are followed very naturally by and to enlighten all (men).

Note that the verb ������ is followed by an object also in ) 7 1 -1 9 0 “tw://bible.?id=46.4.5|AUTODETECT|” I Cor. 4:5) 1 1 -1 9 0 “tw://bible.?id=55.1.10|AUTODETECT|” and in ) 7 1 -1 9 0 “tw://bible.?id=55.1.10|AUTODETECT|” II Tim. 1:10) 1 1 -1 9 0 “tw://bible.?id=66.21.23|AUTODETECT|” . Cf. ) 7 1 -1 9 0 “tw://bible.*?id=66.21.23|AUTODETECT|” Rev. 21:23) 1 1 -1 9 0 0 . However, in the present instance it really makes very little difference which reading one follows. It is as Abbott says (op. cit., p. 87), The general meaning is, indeed, pretty much the same with either reading, since the result of bringing �0� to light is that all men are enabled to see it. ) 1 5 2 8 0 0 87 The purpose clause thus introduced must not be linked with the immediately preceding subordinate clause. According to that construction the sense would be, God created all things in order that the principalities and the authorities might learn more about God s marvelous wisdom in the sphere of redemption. I agree with Hodge, op. cit., when he states, This connection of the clauses is unnatural, because the words who created all things are entirely subordinate & and therefore not the proper point of connection for the main idea in the whole context. ) 88 Thus, for example, Franz Mussner, in Christus, Das All und die Kirche, Trierer Theologische Studien, V, Trier, 1955, p. 21; E. F. Scott, op. cit., p. 189.) L.N.T. (A. and W. F.

Arndt and F. W. Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature) 89 For example, by Lenski, op. cit., p. 497; and by Simpson, op. cit., p. 82.) 90 A.V. s addition of our Lord Jesus Christ, is not based upon the best textual evidence. It may have been interpolated from 1:3, 17.) 1 1 2 8 0 “tw://bible.?id=49.3.15|AUTODETECT|” 91 The omission of the article before ���� does not exclude the rendering the whole or all the. This omission is not unusual with substantives that are viewed either as proper or as abstract nouns; probably the former in the present instance. Cf. footnote 77. Thus Robertson states that in ) 7 1 -1 9 0 “tw://bible.?id=49.3.15|AUTODETECT|” Eph. 3:15) 1 1 -1 9 0 0 ���� ������ is every family, though all the family is possible (Gram.N.T., p. 772).) 1 3 2 8 0 0 M.M. The Vocabulary of the Greek New Testament Illustrated from the Papyri and Other Non-Literary Sources, by James Hope Moulton and George Milligan (edition Grand Rapids, 1952)) 92 See the chapter devoted to this subject in my book The Bible on the Life Hereafter, pp. 62 65.) 93 In the original this is represented by 5�� in the final sense in these two verses. At the beginning of verse 16 5�� is clearly non-final.) 1 1 2 8 0 “tw://bible.?id=44.1.8|AUTODETECT|” 94 Is not Lenski guilty of this error when he states, Omnipotence does not work in the spiritual domain, grace and grace alone does ? (op.cit., p. 418; and cf. pp. 426, 475). On p. 500 this eminent commentator, whose works have been a blessing to many, blames Calvinism as he does rather frequently for what he considers an erroneous view. But if omnipotence does not work in the spiritual domain, would Paul have been saved? Would even a single sinner have been saved? As to the working of omnipotence in the spiritual domain see the following New Testament passages (which could easily be supplemented by those from the Old Testament): ) 7 1 -1 9 0 “tw://bible.?id=44.1.8|AUTODETECT|” Acts 1:8) 1 1 -1 9 0 “tw://bible.?id=44.10.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.10.38|AUTODETECT|” 10:38) 1 1 -1 9 0 “tw://bible.?id=45.1.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.1.16|AUTODETECT|” Rom. 1:16) 1 1 -1 9 0 “tw://bible.?id=45.15.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.15.13|AUTODETECT|” 15:13) 1 1 -1 9 0 “tw://bible.?id=45.15.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.15.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=46.1.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.1.18|AUTODETECT|” I Cor. 1:18) 1 1 -1 9 0 “tw://bible.?id=46.1.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.1.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=46.2.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.2.4|AUTODETECT|” 2:4) 1 1 -1 9 0 “tw://bible.?id=46.2.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.2.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=46.4.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.4.20|AUTODETECT|” 4:20) 1 1 -1 9 0 “tw://bible.?id=46.5.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.5.4|AUTODETECT|” 5:4) 1 1 -1 9 0 “tw://bible.?id=47.4.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.4.7|AUTODETECT|” II Cor. 4:7) 1 1 -1 9 0 “tw://bible.?id=47.6.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.6.7|AUTODETECT|” 6:7) 1 1 -1 9 0 “tw://bible.?id=47.12.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.9|AUTODETECT|” 12:9) 1 1 -1 9 0 “tw://bible.?id=47.13.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.13.4|AUTODETECT|” 13:4) 1 1 -1 9 0 “tw://bible.?id=49.1.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.19|AUTODETECT|” Eph. 1:19) 1 1 -1 9 0 “tw://bible.?id=49.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.3.16|AUTODETECT|” 3:16) 1 1 -1 9 0 “tw://bible.?id=49.6.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.6.10|AUTODETECT|” 6:10) 1 1 -1 9 0 “tw://bible.?id=51.1.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.11|AUTODETECT|” Col. 1:11) 1 1 -1 9 0 “tw://bible.?id=55.1.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.1.8|AUTODETECT|” II Tim. 1:8) 1 1 -1 9 0 “tw://bible.?id=60.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.5|AUTODETECT|” I Peter 1:5) 1 1 -1 9 0 “tw://bible.?id=66.19.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.19.7|AUTODETECT|” Rev. 19:7) 1 1 -1 9 0 “tw://bible.?id=66.21.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.21.22|AUTODETECT|” 21:22) 1 1 -1 9 0 0 . Surely, when the Almighty reveals his power, he reveals his almighty power, his omnipotence!) 1 4 2 8 0 0 95 As I see it, the grammatical construction indicates that the phrase rooted and founded belongs to the purpose clause introduced by in order that at the beginning of verse 18 of the Greek text. The trajection of the particle 5��, or, if one prefers, the proleptic placing of the participles, is not unusual. As to the phrase in love, neither here nor in 1:4, where it also occurs (see p. 78, footnote 18), is the preceding clause in need of any additional modifiers.) 96 M.M., p. 328, states that this is Paul s regular use of the verb in active and passive.) 97 On the entire subject of the possibility of progress in the life hereafter, may I once again call the readers attention to my book The Bible on the Life Hereafter, pp. 70 78.) )