COMMENTARY ON EPHESIANS
LESSON NUMBER 33
Eph 3:9 "And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ." (Eph 3:9)
WHY PAUL WAS MADE A MINISTER
INTRODUCTION
The ministry of Paul reveals the purpose of God, and accents the present ministry of Jesus. As we look into these things it will become apparent they do not mesh with the agenda of the modern church. Wherever this circumstance is true, the people are being misdirected. If what is here declared is not resulting from the ministries of church leaders, then they are no leaders at all, for this is the Divine agenda. This is true for all men, and especially for the Gentiles, to whom Paul was "ordained a preacher and an apostle . . . a teacher of the Gentiles in faith and in verity" (1 Tim 2:7). Other versions read "in faith and truth," NKJV "the true faith." NIV Amidst a hodgepodge of erroneous teaching that was already beginning, and would increase unto this very day, Paul introduced a clarifying message, informing those in Christ of what the Lord was actually doing in Christ Jesus. The reason for this is that God's salvation is worked out in the environment of spiritual light and understanding. That is why Jesus Himself is called "the Light of men," "the light" that "shineth in darkness," and "the light of the world" (John 1:4-5; 9:5). Conversion is by means of "the light of the glorious Gospel of Christ" (2 Cor 4:4), and salvation itself is referred to as "the light of the knowledge of the glory of God" (2 Cor 4:6). The walk of faith is "in the light" (1 John 1:7) - a state of spiritual illumination. The New Covenant is one of greater glory, shedding light upon God and His purpose (2 Cor 3:7-11), involving knowing God (Heb 8:11); and spiritual growth is linked to beholding the glory of the Lord (2 Cor 3:18). Ignorance has no place in Christ Jesus, and maintaining spiritual life apart from "wisdom and spiritual understanding" is nothing more than a myth (Col 1:9). As Paul will now acknowledge, his assignment from the glorified Christ involved making people see, or understand, what God is doing in Christ Jesus. Because of the nature of God and the staggering investment that has been made in the salvation of men, we ought not expect a simplistic environment in which we work out our own salvation. We will find that the more keen our spiritual vision is, the closer we will draw to the Lord, and the more thoroughly we will live for him. This will be confirmed in all who grow in understanding.
TO MAKE ALL MEN SEE
Eph3:9a "And to make all men see . . ." Other versions read, "to bring to light," NASB "to make plain," NIV "to shed light for all," CSB "to enlighten all with the knowledge of what is," DARBY "to make clear unto all men," GENEVA "to explain to everyone," NLT "help everyone understand," CEV "bring out into the open," MESSAGE and "enlighten all men and make plain to them." AMPLIFIED
The phrase "make all [men] see," is translated from a single word which means, ""1) to give light, to shine 2) to
enlighten, light up, illumine 3) to bring to light, render evident 3a) to cause something to exist and thus come to light and
become clear to all 4) to enlighten, spiritually, imbue with saving knowledge 4a) to instruct, to inform, teach 4b) to give
understanding to." STRONG'S
Paul is explaining why he was called of God. Ponder what he has said regarding this matter. This was not a novel piece of information. It was something that God intended for "all" believers to know. It is associated with a "revelation" that came from God, the grace of God, God's "promise in Christ," "the Gospel," the "gift of grace," and the "unsearchable riches of Christ." It is difficult to conceive of anything being more important, more vital, more essential for those in Christ to know. Here is a matter that God intends for His people to understand. It was a mystery, but it was never intended to remain a mystery. The dominance of sin, and the exclusion of the Gentiles prohibited this from being known. It could not be comprehended while sin had dominion over the people. Sin removes from people the capacity to discern the things of God.
This is why it is so foolish for the church to adapt its message for sinners, and those who remain outside of the body of Christ. We have in the Epistles an example of how the church is to be addressed, and how it is to be taught.
THE PLACE OF PIVOTAL KNOWLEDGE. By "pivotal knowledge," I mean principle facts that support sound reasoning, exposing the people to pillars the support the temple of truth. The context for these matters is the Gospel of Christ. The principle Person in them is Christ Himself, and the primary works are the ones He has accomplished. If one comprehends that eternal life is knowing God, and Jesus Christ whom He had sent (John n17:3), all of this makes perfect sense. God is not best known by mere description, but by what He does. His works are an index to His character, and are the canvas on which He paints a portrait of Himself. Thus we read "His tender mercies are over all His works" (Psa 145:9), and "The Lord is righteous in all His ways, and holy in all His works" (Psa 145:17). The substance of Peter's preaching on the day of Pentecost is said to have been "the wonderful works of God" (Acts 2:11).
When it is said that Jesus "is come to give us an understanding," and that this relates to "the true God and eternal life" (1 John 5:20), the relevance of a proper understanding is seen. Those who are confused about God cannot know they have eternal life - even though they may well have been taught that this is possible. Knowing one has eternal life is not intended to be a theological statement. Rather, it is the fruit of knowing God Himself. A person can really be no more sure they possess eternal life than the extent of their knowledge of, or acquaintance with God.
MAKE ALL MEN SEE. This statement perfectly correlates with what Jesus personally told Paul to do - "to open their eyes" (Acts 26:18). Those included in this objective were identified as "the Gentiles, and kings, and the children of Israel" (Acts 9:15). The things that open the eyes of men, or make them see, are contained in the Gospel of Christ. There is where God delineates His purpose, revealing His "eternal purpose."
Once a person perceives this purpose, his vocabulary changes significantly. Prayers contain more "we" that "I" - i.e. "Our Father . . . give us . . . forgive us . . . lead us . . . deliver us" (Matt 6:9-13). Individuals are seen as "members"of a body, and not individuals that stand by themselves (Rom 12:4-5; 1 Cor 12:18; Eph 1:23; 4:25; 5:30). What brings more glory to God? Is it a single person routing the enemy - like Samson, or young David? Or is it a body of individuals held together by what each one supplies, and being built together for a Temple of God? Which calls for more grace, more Divine working, more Divine power and wisdom? Think of the greater glory that will be brought to God when the entire body stands united before His throne, insightfully ascribing salvation to God and to the Lamb, and then is given in their entirety to Christ as His wife.
In this world one can hardly find an individual congregation that is "perfectly joined together in the same mind and in the same judgment" - even though that is a Divine requirement (1 Cor 1:10). Any failure of this to take place is owing to being ignorant of the mystery that has been revealed. This is also the cause for moral failure and spiritual sluggishness, or slowness of heart. Unless the message to which Paul refers is seen as essential, it has no power for the person.
THE FELLOWSHIP OF THE MYSTERY
3:9b " . . . what is the fellowship of the mystery . . ." Other versions read, "the administration of the mystery," NASB "the plan of the mystery," NRSV "the dispensation of the mystery," ASV "the ordering of the secret," BBE "the way this mystery works," GWN "God's secret plan," NET "the inner workings of the mystery," NJB "that God is the Savior of the Gentiles too," LIVING "the meaning of the secret plan," IE "the stewardship of the truth," WEYMOUTH "how is to be carried out the trusteeship of this secret," WILLIAMS "the plan for His secret truth," ERV "what God, who created all this in the first place, has been doing in secret and behind the scenes all along," MESSAGE and "what is the plan [regarding the Gentiles and providing for the salvation of all men]." AMPLIFIED
FELLOWSHIP. As used in this text, the word translated "fellowship" comes from the Greek word "koinonea" and means, "(1 Fellowship, association, community, joint participation: (1A the share which one has in anything, participation." STRONG'S This is not the same word translated "dispensation" in other passages (1 Cor 9:17; Eph 1:10; 3:2; Col 1:25). That word has to with administration, or stewardship. It is something that God does through another personality, such as Paul. But that is not the central point of this text, although it is involved. Here the point is HOW the individual comes to participate in what the Lord is doing.
This is a facet of religion that is only found in the working of the God and Father of our Lord Jesus Christ. No other religion results in the people participating in what their god is doing. Strange gods, who are the creation of demons (1 Cor 10:20) do not even divulge what they are doing to the people. They only tell them what they are to do, and thus keep them in fear.
Here, the effect of Divine working is underscored. That is, men participate in it, or become a part of it. In particular, they join in the understanding, and the actual working out, of the mystery that was hidden from the foundation of the world. They also are brought to participate in the purpose, being among those who are joined together and being formed for a habitation of God through the Spirit.
The mysteriousness of this purpose relates more to how it would be carried out. How is it that God will join otherwise irreconcilable people (Jews and Gentiles) into one harmonious body, working together for His glory? What would make them capable of being united together, to say nothing of being productive in such a unity? How can they be brought to speak the same thing, glorify the same God, embrace the same faith, and strive for the same eternal destiny? For some, this is like destroying personal identity and removing personal rights. However, it is actually quite to the contrary. Through this great salvation men are receiving an unparalleled identity. In the end, they will receive a personal name known only to themselves (Rev 2:17). Even now they realize liberty and a satisfaction that is unknown to the natural man. And yet, even that satisfaction will be enhanced exponentially when we awake with God';s likeness (Psa 17:15).
In spiritual Babylon, joint-participation is an unknown thing. The extent to which people are joined together is in singing, or in giving to some common cause. Even this is not the result of Divine orchestration, but is rather the outcome of human organization and wisdom. If a nucleus of people within a given congregation become thoroughly united, it is generally considered to be a threat to the welfare of the congregation. The only way it will be tolerated is if it is not brought into the whole congregation, and is maintained outside of the totality of the members. Most calls to unity have to do with some purpose of man - a personal ministry, a media ministry, assisting the poor by contributing to an organization, etc. But that is not at all what Paul is considering.
The saved are brought into the "fellowship of the mystery" by means of a shared message. It is accomplished in a context of "many members," each one of which is given a personal measure of faith, and a stewardship of grace, that is designed to raise both the knowledge and participation of the other members. Instead of a one-on-one methodology, it is through the church, into which Jesus pours His "fulness" (Eph 1:23).
As though this was not enough, some of the members (the Jews), have had a history of profitable and conscience dealings with God, while the others (Gentiles) were given no such privilege (Eph 2:1-12). Yet these two groups are addressed by a common Savior (Rom 3:29), a common faith (Tit 1:4), and a common salvation (Jude 1:3). They all possess one "hope of His calling" (Eph 1:18), have a common Intercessor (Heb 7:25), and have "all been drink into one Spirit" (1 Cor 12:13). Although their backgrounds were radically different, they were called the same way, cleansed the same way, transformed the same way, and made acceptable the same way.
Because of the seeming lack of preparation of the Gentiles, Paul was made a special apostle, preacher, and teacher to them to bring them into the "eternal purpose" of God. In the beginning, unlike the Jews, they did not have to overcome a purely traditional background. Now, owing to the rise and prominence of spiritual Babylon, most Gentiles have to overcome a powerless religion and various disciplines by which they were told they could improve. The seriousness of this circumstance cannot possibly be overstated.
THE MYSTERY WAS FORMERLY HIDDEN IN GOD
3:9c " . . . , which from the beginning of the world hath been hid in God, who created all things by Jesus Christ."
THE BEGINNING OF THE WORLD. This phrase takes us back to Genesis 1:1. The "beginning" was the point at which the environment for humanity, and humanity itself had its genesis. By saying the mystery was hidden from that time delivers the firm idea that everything intended in salvation was solidly cast in the stone of Divine purpose when the "worlds" and the human race were created, In other words, though unrevealed, natural creation and humanity itself were made with this "mystery" in mind. They were, so to speak, adapted for this purpose.
IT HAS BEEN HID IN GOD. Other versions read, "hidden in God," NKJV "kept in God," BBE "kept hidden for ages by God," CJB "hid up in God," MRD "secretly planned," LIVING "concealed in the mind of God," WEYMOUTH "hidden away in God," WILLIAMS "concealed . . . by God," ABP "hidden in His mind," CEV and "hidden through the ages and concealed until now in [the mind of] God." AMPLIFIED
Keep in mind that Paul is affirming that he is now making known what had been hidden in God from the beginning of the world until that time - something that God has revealed to him. Here it ought to be noted that, in my own understanding, prophets have various aspects of this purpose revealed to them, while Paul had the whole of the matter revealed to him.
Something hidden in God is hidden from men, but not from God. That is, He did not conceive of this purpose, then put it on the shelf, so to speak, until the time Jesus entered into the world. Although He did not make His intentions known to men, all of His words and works were expressed with this purpose in mind. That includes the creation of man, the judgment of flood, the judgment at Shinar, the calling of Abraham, the creation of Israel, the giving of the Law, and the dividing of Jew and Gentile. It all had to do with preparing for the fulfillment of this purpose. This is even why the universe was created.
Something that is "hid in God" cannot be discovered by any created intelligence - neither angels nor men, and certainly not the devil and his angels. This was known in ancient times by Zophar the Naamathite, and, we assume, by others also. Although he had not assessed Job properly, he stated the case well when he asked, "Canst thou by searching find out God? canst thou find out the Almighty unto perfection?" (Job 11:7). Although stated crudely by Zophar, finding out God involves knowing His thoughts and purposes. These cannot be concluded by observing what the Lord has created, or how He has worked. Angels, for example, know well what God has done, yet they do not understand the Gospel (1 Pet 1:12). If God does not reveal it, it cannot be known. Then, it also follows, if what He has revealed is not declared, it still cannot be known. That, of course, is what Paul is doing - declaring what God has given him to see.
When we speak of God's intentions, purposes, or objectives, we are speaking of things He determined in Himself, without regard to any circumstances He foresaw. That is stated like this in Scripture: "Having made known unto us the mystery of his will, according to his good pleasure which He hath purposed in Himself" (Eph 1:9). And again, ". . . according to the purpose of Him who worketh all things after the counsel of His own will" (Eph 1:11).
When this fact is discerned and embraced, it makes perfect sense to deny self (Lk 9:23), crucify the flesh (Gal 5:24), and seek first the Kingdom of God and His righteousness (Matt 6:33). However, when this truth is not perceived, the person cannot be "armed" with a proper mind (1 Pet 4:1), and subordinating natural inclinations makes no sense at all. This being true, what Paul is making known is like a required key to living acceptably and with Divine approval.
Although the Message Bible does not always do so, it provides an excellent interpretation of this text: "My task is to bring out in the open and make plain what God, who created all this in the first place, has been doing in secret and behind the scenes all alone." MESSAGE
WHO CREATED ALL THINGS BY JESUS CHRIST. Why does Paul bring up the creation at this point? There is an excellent reason for drawing our attention to the fact that God created everything through the pre-incarnate Jesus - a fact that is often stated (John 1:1-3,10; 1 Cor 8:6; Col 1:16; Heb 1:2,8-10; Rev 3:14).
Since Jesus was "the Lamb slain from the foundation of the world" (Rev 13:8), and since in the counsel chambers of eternity, He agreed to come to earth and do what was necessary to save men (Heb 10:5-9), who was better qualified to create the worlds - that is, create them with the purpose of God in mind? Who could better arrange the creation, set it in motion, and cause it to continue? Would this not be required if God was going to "work all things together for the good" of those who love Him and are called according to His purpose (Rom 8:28)? If the world is, in fact, a stage on which the drama of redemption is being played out, is it not clear that it had to be created in a certain manner so that men could be strategically placed in it, so they could seek the Lord (Acts 17:26-27)? If God is going to eventually join together things in heaven and things in earth (Eph 1:10), it should be obvious that the creation of the world itself should blend with that purpose in the sense of being an appropriate place for required preparation.