COMMENTARY ON EPHESIANS
LESSON NUMBER 29
Eph 3:1 "For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, 2 If ye have heard of the dispensation of the grace of God which is given me to you-ward." (Eph 3:1-2)
HEARING ABOUT PAUL
INTRODUCTION
Paul is laboring to establish the Ephesian brethren in the Gospel - confirming that it is, indeed, "the power of God unto salvation." Whatever power is necessary to initiate, maintain, and bring the salvation of God, is resident in the Gospel of Christ - the record God has given of His Son (1 John 5:10-11). That is, this is the means through which God has chosen to bring His power within the range of human experience. It is by means of a message - the report of what the Lord has done. Therefore Paul says elsewhere, "it pleased God by the foolishness of preaching to save them that believe" (1 Cor 1:21). Here, the word "preaching" is a noun, not a verb. It is not something men do, but the message that is proclaimed - as in the record of Jonah: "preach unto it [Nineveh] the preaching that I bid thee" (Jonah 3:2). From the beginning of the church, this has been difficult for men to perceive. In fact, it not only requires the message itself to be declared. God Himself must open the eyes of men's understanding to see it - i.e., for it to make enough sense to them that they subject themselves to the Gospel, meditate upon it, and live in harmony with it. Proportionately speaking, very few professing believers have an acceptable view of the Gospel. They tend to associate it with what other people need, not themselves. In the "apostles doctrine," it was the Gospel that was expounded, or opened up. The Gospel is like a spiritual treasure house that must be opened up. That is what Paul is doing in the first three chapters of Ephesians. This kind of preaching and teaching is so radically different from the contemporary representations of preaching, that some view it as being cultic in nature. They imagine that a message like this has no relevance to real living, and thus they squat in the tent of their own daily experience, supposing that the Kingdom of God revolves around what is happening to them, rather than what God has provided for them. Those who break out of this restrictive way of thinking have experienced a great deliverance, and are basking in "the liberty wherewith Christ has made us free" (Gal 5:1).
PAUL, THE PRISONER
Eph 3:1 "For this cause I Paul, the prisoner of Jesus Christ for you Gentiles."
FOR THIS CAUSE. Other versions read, "for this reason," NKJV "it is a consequence of this," CJB "on this account," MRD "because of this," NAB "when I think of all of this," NLT and "this is why." IE
Paul will now explain why he is in his present circumstance. No doubt his critics had represented his incarceration as something that was just, for they had represented him as a rabble-rouser and insurrectionist (Acts 16:19; 17:6). As he wrote to Timothy, "I suffer trouble, as an evil doer" (2 Tim 2:9). However, this was not the case, and the Ephesians needed to know it.
I PAUL. Why does Paul draw attention to himself? Simply because there was a single thing for which he had been noted since he was apprehended by Jesus. He also made tents (Acts 18:3) - but that is not what he was noted for! He also ministered to his own necessities, as well as those who were with him (Acts 20:34) - but that is not the thing for which he was noted.
When men heard of Paul, they did not think of his education, his craft, or his willingness to work. They thought of what he preached and taught. That is why the elect gave thanks to him, and his enemies opposed him. It was because of consistent message that he preached, and his faithful exposition of the purpose and salvation of God.
There is a tendency in men to major on minors, and seek to benefit from lesser things. A person who has an understanding of spiritual things is not always sought for that reason. If there is something else he can do, men will generally seek to gain from that aspect of the person's life. Many a saint of God, who has had the truth burning in his heart, and a fervent desire to make it known, have been disappointed when others had no interest in those things.
THE PRISONER OF JESUS CHRIST. Other versions read, "in the bonds of Jesus Christ," TNT "Christ Jesus made me His prisoner," CEV and "in jail for Christ." MESSAGE
Does the text mean Paul is in prison because of His stand for Christ, or that Christ has put him in prison? The latter is the case. Paul is not a prisoner of Rome, but a prisoner of Jesus Christ. On the surface, it looked as though he was being held by Rome, but he was really in the grip of the Son of God - and he knew it.
It is possible that some of the Ephesians may have blamed themselves for Paul's imprisonment. After all, his original arrest in Jerusalem was because of the charge of some of the Asian Jews, that Paul had brought Trophimus, one of their own, and a Gentile, into the Temple (Acts 21:29). However, at this time, Paul will have them know that he was not in prison because of men, but rather because of Jesus Christ. He does not speak of this imprisonment being unjust, as his imprisonment in Philippi was (Acts 16:37).
From heaven's point of view, Paul's imprisonment provided time to write the churches, and thereby supply a rich resource for the body of Christ throughout subsequent history.
From the devil's point of view, it was a time when the old serpent sought to stop the preaching of the Gospel. However, through the Sovereignty of the reigning Christ, his intentions were thwarted.
From the churches point of view, it was a time when Paul developed a profound care for the churches, and could pray for them and write to them.
We have a similar example of this kind of imprisonment in John the beloved. He was exiled to Patmos "for the word of God, and for the testimony of Jesus Christ" (Rev 1:9). That is, he was there in order that he might receive an extraordinary revelation from Jesus that would, when comprehended, impact the church for all remaining history. On the surface, it looked as though he had been exiled by the government of man. Really, however, that government was nothing but a tool ,in the hand of the Lord, who is "the Governor among the nations" (Psa 22:28).
FOR YOU GENTILES. Other versions read, "for the sake of you Gentiles," NASB "on behalf of you Gentiles," RSV "for those of you who are not Jewish," GWN and "for the benefit of you Gentiles." NLT One version wholly misrepresents the verse by saying Paul was in prison because he had been preaching the acceptance of the Gentiles: "am here in jail because of you--for preaching that you Gentiles are a part of God's house." LIVING
There are several letters known to have been written to the churches while Paul was in prison: Ephesians (3:1; 4:1), Philippians (Phil 1:7,13-14,16), Colossians (Col 4:3,18), and Philemon (1:9,10). Ephesians, Philippians, and Colossians are especially rich with unique teaching and insights into the nature of salvation and the purpose of God. It appears as though Jesus had Paul isolated from contentious Jews and hostile Gentiles so He could open to him certain matters the churches needed to know - matters that were not being expounded by others.
It was in the crucible of suffering that these things could become best known. The sufferings of Paul had distanced him from dead religion, confirming that hearts cannot be changed by Law. This worked a kind of spiritual refinement in Paul that apparently enabled him to apprehend the truth more quickly, and see deeper into it. It seems to me that a person who is basking in the favor of the world cannot see as deeply into the things of God as can an alien.
THE DISPENSATION OF THE GRACE OF GOD
3:2a "If ye have heard of the dispensation of the grace of God which is given me . . ."
Once again, it is necessary to point out that Paul is not merely defending himself against false charges that had been raised against him. Rather, he is confirming the legitimacy of the Gospel that he preached. Almost all disputation among theologians and churches revolves around the teachings of Paul - i.e. election, predestination, the grace of God, the futility of works, the danger of falling away, the purpose of the church, spiritual gifts, the Lord's supper, baptism, etc. His essential message is what is doubted. Thus Paul holds up his message as one of God-given insight.
IF YE HAVE HEARD. Other versions read, "If indeed you have heard," NKJV "surely you have heard," NIV "assuming that you have heard," RSV "certainly you have heard," GWN "if,, as I suppose, you have heard, " MRD and "no doubt you already know." LIVING
Only a man who preaches a consistent message that is in synch with the revealed purpose of God can speak in this manner. If you were to ask the average church member what their preacher knew about the grace of God and the purpose of God, they would probably be nonplused, for most preachers are not noted for what they preach. There are well known preachers in this very city who are not noted for the message they preach and the understanding of the purpose of God that it reflects.
This very language confirms that early believers spoke to one another about what they had heard. They were not talking about the number of people who attended their gatherings, or the number of souls that had purportedly been won, or the kind of building in which they were meeting. Their work among the youth, the poor, and the community was not the topic of conversation - at least there is no record of such communications.
THE DISPENSATION OF THE GRACE OF GOD. Other versions read, "stewardship of God's grace," NASB "administration of God's grace," NIV "commission of God's grace," NRSV "ordering of the grace of God," BBE "the work God in His grace has given me to do," CJB "how God gave me the responsibility," GWN "the way in which God entrusted me with the grace," NJB God gave me the special responsibility of extending His grace," NLT "this special work of showing God's favor," LIVING "the plan of God's gracious love," IE "the responsibility of administering God's grace,"ISV "God's favor has been entrusted to me," WILLIAMS and "the stewardship of God's grace (His unmerited favor)." AMPLIFIED
If the koine Greek language is so precise and exacting, why is it that the translators cannot agree on their representation of what it says? It should be increasingly apparent to you that spiritual understanding comes down from heaven. It is not acquired through academics.
Paul is speaking about a message: a core message - what he preached. It was a profound and liberating message that had been given to him by the grace of God. God gave the Law to Moses, who faithfully declared it. He made known to Abraham that the world would be blessed by a single Person, and he made it known. He revealed certain aspects of His Savior and salvation to the prophets, and they declared it. He revealed to John the Baptist the identity of the Savior, and he declared it.
Now Paul affirms that the thing he consistently preached, declaring its basis, and expounding its effects, was given to him by God, and through His grace. He did not obtain this insight through study - although he was a prodigious student. He did not acquire it through a structured form of education, like when he was brought up at the feet of Gamaliel.
WHICH IS GIVEN UNTO ME. The message he received was a stewardship that had been "given" to him. That is, he was given insight and understanding that was to be faithfully declared with discretion. It was a pearl that was not to be cast before swine, yet was not to be withheld from the flock of God.
Paul said of the Lord Jesus, "He has judged and counted me faithful and trustworthy, appointing me to [this stewardship of] the ministry." AMPLIFIED The message was of such a nature that is stirred up animosity among the Jews, and contempt among Gentile philosophers. Yet, he preached it anyway, being faithful to his calling. He not only knew that "it is required in stewards, that a man be found faithful" (1 Cor 4:2), but lived within an acute awareness of that fact.
For most preachers and teachers, this means preaching what the Bible says, and declaring the whole counsel of God. And, indeed, this is a truthful assessment - but it is not an exhaustive one! This text is speaking about declaring what you have been given to see, comprehend, or understand. Part of that responsibility is making it known to those who are ready to hear it, which involves some kind of assessment. For example, Paul did not declare these matters to the Corinthians or Galatians. Most of his teaching to these churches was corrective in nature. Faithfulness in handling what one has been given to see requires an assessment of the spiritual nature of those to whom one is speaking - whether they are sheep or swine, wheat or tares. There is a message that is declared to all, which is the Gospel of Christ. But the insights to which Paul refers are only for those who have grown sufficiently to receive them.
GOD REACHING OUT TO THE GENTILES
3:2b " . . . to you-ward." Here Paul deals with the intended recipients of the word and insight he has received. It particularly pertains to the Gentiles being made fellow-heirs with the remnant of Israel - the true Israelites. The Ephesians are representative of all Gentiles. There really is no word delivered to them that is not intended for all Gentiles.
PROMISED THROUGH THE PROPHETS. Through the Prophets, God said that He would extend His hand to the Gentiles. "Thus saith the Lord GOD, Behold, I will lift up mine hand to the Gentiles . . ." (Isa 49:22). How would the Lord do this? In prophesying of the coming Messiah to the Jews, the prophets foretold that a special messenger would be sent to prepare "the way of the Lord, and make straight in the desert a highway for our God" (Isa 40:3). But what of the means through which the Lord would draw the Gentiles into this great salvation? It is only declared by the prophets that this would be done through the Jews (Isa 2:3; 13:10; 50:3).
THROUGH PAUL. Although he Gospel was first preached to the Gentiles by Peter (Acts 15:7), a special apostle was chosen by Christ for the Gentiles. Even as Peter also preached to Gentiles, so Paul preached to Jews, as he was commissioned to do (Acts 9:15). However, his primary ministry was to the Gentiles. Therefore he referred to himself as "the apostle of the Gentiles" (Rom 11:13), "a teacher of the Gentiles" (1 Tim 2:7), and "an apostle and teacher of the Gentiles" (2 Tim 1:11).
By strict definition, an "apostle" is "a delegate, messenger, one sent forth with orders," STRONG'S/THAYER This is one sent forth with a message - a word to be delivered. For example, an angel that has been sent to destroy a city is not an apostle, or messenger. The apostles, and in this text particularly Paul, were authoritarians, but not only authoritarians or leaders. Their power or authority was primarily in their words. The "signs of an apostle" (2 Cor 12:12) were intended to confirm that the word delivered by them was sent by the Lord Jesus Christ. It was binding upon the people just as though Jesus had spoken it personally to them, as He did when He taught upon the earth.
Now that Jesus has been exalted to the right hand of God, His primary means of delivering the truth to the people is through those who have the Word He wants to deliver, and insight to deliver it precisely and effectively. A true preacher cannot preach unless he has been sent to preach (Rom 10:15). That sending includes a word that is to be delivered. The messenger is not sent to deliver merely what he thinks is proper. There must be a message - a burden - that is upon his heart from the Lord. The prophets would often refer to their message as a "burden" - "the burden of Babylon" (Isa 13:1), "the burden of Moab" (Isa 15:1), "the burden of Damascus" (Isa 17:1), "the burden of Egypt" (Isa 19:1), "the burden of Nineveh" (Amos 1:1), etc. That "burden" was a message to be delivered to the people of reference. The message was identified with the prophet delivering it - i.e. "the burden which Habakkuk the prophet did see" (Hab 1:1).
God was very particular about who affirmed they had a message from the Lord. There were some people he commanded Jeremiah to forbid to say "the burden of the Lord." "But since ye say, The burden of the LORD; therefore thus saith the LORD; Because ye say this word, The burden of the LORD, and I have sent unto you, saying, Ye shall not say, The burden of the LORD" (Jer 23:38).
Therefore, Paul establishes that he is, in fact, a true messenger, and that he has a message to be delivered. He is detailing that message in his epistle to the Ephesians.
TO YOU-WARD. Other versions read, "for you," NKJV "for your benefit," CJB "towards you," DARBY "among you," MRD "for your sake," NJB "to you Gentiles," NLT "on your account," RWB "in regard to you," YLT "that the Gentiles, too, are included in his kindness," LIVING and "[to dispense to you] for your benefit." AMPLIFIED
The word "you-ward," or the words "towards you," indicate where the messenger has been pointed, and to whom the word is to be delivered. It speaks of the people upon whom this word is focused. It is inconceivable that God would give a word to be delivered to the people that was not relevant for and essential to life in Christ Jesus.
Yet, the words of Paul are being treated today as though this was the case. A casual perusal of the Gentile churches in our land would never lead one to suspect that Paul was their apostle, or that he had been given a message that it was imperative for them to hear. This condition is a great contributor to the tendency to question the authenticity of Scripture. A church that pays little or no heed to what Paul says - the chief writer of New Covenant times - has no business talking about the inspiration of the Scriptures, the necessity of believing God's Word, or living by every word of God. There may have been some believers in early times who had not heard of Paul, and were unaware of his writings - although that is highly unlikely, as our text strongly suggests. But what of today, when his writings can be obtained with little effort. May we never forget that Jesus put Paul in prison for the churches, so they could be exposed to the exposition of the purpose of God, and the greatness of the salvation that is in Christ Jesus.