COMMENTARY ON EPHESIANS



LESSON NUMBER 36



Eph 3:14 "For this cause I bow my knees unto the Father of our Lord Jesus Christ, 15 Of whom the whole family in heaven and earth is named, 16a That He would grant you, according to the riches of His glory . . ." (Eph 3:14-16a)

ANOTHER INSIGHTFUL PRAYER BEGINS





INTRODUCTION



Paul is intent upon the Ephesians having a more thorough grasp of the nature and intent of salvation. This intention is exhibited in his teaching, and it also has played a significant role in his prayers. Already, he has told them of his prayers for the opening of the eyes of their understanding - the broadening of their spiritual perspective of foundational matters: the reason why they were "called" by God, how God is developing His own inheritance in the saints, and the exceeding greatness of the Divine power that has been focused on them (1:18-20). Now, in strict keeping with the advancing nature of the Kingdom, Paul will pray that certain Divine effects will be wrought in the lives of the people. Before, he said that the Ephesian brethren were in his prayers. Now he approaches prayer in even more aggressive action. He does this because of the things God is accomplishing in salvation. It is the nature of God's work to be wrought in an environment of light - not merely being accomplished in the background, and remaining in the unknown, so to speak. The postulate is that while it is God who is working in us to will and to do of His own good pleasure (Phil 2:13), He does so while we are working out our own salvation with fear and trembling. That work cannot be done in the dark, or without a due knowledge of what God is doing, why He is doing it, and what is expected as an outcome. What Paul will set before the people in this passage is of such magnitude that it will stagger the human intellect. It will confirm that a major work must be done upon the mind before it can begin to see the greatness of salvation. This is why salvation involves the renewal of the mind (Rom 12:2), which takes place within the circumference of the renewing of the Holy Spirit (Tit 3:5). It will become increasingly apparent why salvation requires a Captain, and Author and a Finisher, and a Leader.



I BOW MY KNEES TO THE FATHER



Eph3:14 "For this cause I bow my knees unto the Father of our Lord Jesus Christ."

FOR THIS CAUSE. Other versions read, "For this reason," NKJV "When I think of the wisdom and scope of His plan," LIVING "This is why," IE and "For this reason [seeing the greatness of this plan by which you are built together in Christ]." AMPLIFIED

The "cause" that has prompted Paul to pray was stated in the previous verses: "To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, according to the eternal purpose which He purposed in Christ Jesus our Lord" (Eph 3:10-11). That is, that since Jesus has been exalted ("now"), higher heavenly intelligences might come to know the extensive and multifaceted ("manifold") wisdom of God, as it is being revealed "by the church" - i.e., by the Divinely granted willingness that is being made known in the protection and progress of the church. All of this is according to God's "eternal purpose"- i.e. a purpose that is not being updated, and will never become obsolete.

Once what God is doing is perceived [through Christ, and within the church], which is His body, it has a significant impact upon how we think about the church and its role in redemption. One's view of the purpose of the church, the function of the church, and the activities within the church are seen differently. The "mission" of the church is no longer seen as mere activities in the world. When it is perceived that the church is involved in the tutoring of superior personalities in heavenly places, an interest in the realization of that purpose becomes dominant. Now Paul shares how this has impacted his own thinking.

I BOW MY KNEES. Other versions read, "I kneel," NIV "go down on my knees," BBE "fall on my knees," CJB "on bended knee," WEYMOUTH and "get down on my knees." MESSAGE This is the posture of submission - in this case, willing submission.

In a society that boasts of personal freedom and rights, the very idea of submission has been decidedly neutralized. Submission postulates the superiority of the Person to whom one is submitted. Pharaoh made all of Egypt "bow the knee" before Joseph (Gen 41:43). Of old time, God swore that unto Him "every knee shall bow" (Isa 45:23). Paul refers to this in Romans 14:11). It is also affirmed "That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth" (Phil 2:10). People who besought mercy from Jesus are often represented as kneeling before Him (Matt 17:14; Mk 1:40).

Thus, in humble submission to the Lord, and desirous of seeing His will fulfilled in the people, Paul unashamedly bows His knee before God. He is not only submitting Himself to God's purpose, but taking measures to ensure that purpose is fulfilled in others. He comes before the Lord as one who has been washed from his sins, and made a king and a priest unto God (Rev 5:10). He will use the privilege that has been vouchsafed to all saints - that of having "access by one Spirit unto the Father" (Eph 2:18) - "boldness and access with confidence" (Eph 3:12).

Here is an excellent example of handling the Word of God correctly (2 Tim 2:15) - of knowing how to use the "sword of the Spirit" (Eph 6:17). His use of the Word will also confirm that it does, indeed, search out the thoughts and intents of the heart (Heb 4:12).

THE FATHER OF OUR LORD JESUS CHRIST. Paul is very precise in the manner in which he speaks of God Almighty. You will never read where he said such things as, "The Edomites (descendants of Esau) and the followers of Jesus worship the same God." In our day, some say that the Muslims and the Christians worship the same God - just under a different name.

But here Paul speaks of God as a solitary Deity with a solitary Son. He is "the Father of our Lord Jesus Christ." This expression is found several times in Scripture (Rom 15:6; 2 Cor 1:3; 11:31; Eph 1:3; 3:14; Col 1:3; 1 Pet 1:3). Three of those texts refer to "the God and Father of our Lord Jesus Christ" (2 Cor 11:31; Eph 1:3; 1 Pet 1:3). Ephesians 1:17 refers to "the God of our Lord Jesus Christ." Jesus Himself, in Matthew through John), referred to God as "My Father" 47 times. He also referred to Him as "My God" (Matt 27:46; Mk 15:34; John 20:17,28).

This means that there is no such thing as a proper thought about God that excludes the consideration of Jesus Christ. It means that the mission, accomplishments, and ongoing ministry of Jesus cannot be considered independently of the knowledge of God.

God the Father and Jesus Christ are inextricably linked together. It is not possible to come to God apart from Jesus, and it is not possible to receive from God without Jesus. There is no valid thought concerning Jesus that is not set within the context of the purpose and will of God. God the Father is the reason for the Son of God, who is the Savior of the world. Remove God from the thought process, and there is no reason for Jesus of Nazareth. Jesus is the One who makes God knowable, for He is the only One who knows the true identity of the Father (Matt 12:26-28).

When Jesus was among men, He trusted in God (Heb 2:13). He prayed to God (Matt 26:39; Mk 1:35; Lk 5:16; Lk 9:29; Lk 22:32). That is the God before whom Paul bent his knee. That is the God to whom he now makes an insightful request - a request that has been driven by his perception of the working out of God's own eternal purpose.



THE NAMING OF THE WHOLE FAMILY

3:15 "Of whom the whole family in heaven and earth is named.

OF WHOM. Other versions read, "from whom," ASV "For whom." AMPLIFIED

Theologians have disagreed concerning the identity of "Whom." Some have said it is the Father, while others have said it is the Son. However, this is a needless argument. The point of the expression "The God and Father of our Lord Jesus Christ," is to confirm they cannot be divorced from one another in our thoughts. In matters pertaining to redemption, the Father never operates independently of the Son, and the Son never proceeds without the Father. Thus the expression "of whom" refers to God as He is working through the Lord Jesus Christ, and without whom He cannot work for the eternal benefit of anyone.

THE WHOLE FAMILY. Other versions read, "every family," NASB "all paternity," DOUAY "every fatherhood." NJB The prevailing percentage of the various versions read "every family" (ASV,NASB, RSV. NRSV,BBE,CJB,CSB,DARBY,ERV, NAB,NAU,NET,AMPLIFIED). Notwithstanding this circumstance, that is not what the passage is saying. Such a view contradicts the doctrine that is being developed by the apostle.

Paul has boldly announced that the purpose of God is to gather into "one all things in Christ, both which are in heaven, and which are in earth" (Eph 1:10)." In developing this thought, he does not view humanity as a conglomeration of different families. Rather he narrows it down to two bodies of people: the Jews and the Gentiles (Eph 2:11; 3:1,6,8; 4:17). He also refers to these two bodies of people as "the circumcision" and "the uncircumcision" (Eph 2:11).

Paul then affirmed that the separating wall between these two bodies of people has been "broken down" by the Lord Jesus Himself (Eph 2:14). Now, in Christ Jesus, the two bodies of people are made "one new man" (Eph 2:15). In Christ, both have been "reconciled" unto God, now forming "one body" (Eph 2:16). Later he will affirm that there is "one body" (Eph 4:4).

For Paul to now affirm that God has especially named all the families of the earth is an absurdity unworthy of embrace. He has not brought the Edomites, the descendants of Ham, etc, into one great family. All of them were already a part of the family termed "Gentiles." Every member of that category of people were "aliens from the commonwealth of Israel, and strangers from the covenants of promise" that were given to Israel (Eph 2:12).

The subject now under consideration pertains only to those who are in Christ Jesus. It includes those who are "in heaven" - "the spirits of just men made perfect" (Heb 12:23). It also includes all who "died in faith" (Heb 11:13), and those who are "absent from the body, and present with the Lord" (2 Cor 5:8).The souls John saw "under the altar" are in this number (Rev 6:9), as well as the "great cloud of witnesses" that are beholding us run the race set before us with patience (Heb 12:1-2). There are knees that are bowing to Jesus in heaven, as well as on earth (Phil 2:9). In Christ they are all "one."

Some particulars of this great "family" are provided in the book of Hebrews. This informs those who have come to Jesus of the greatness of the society with which they are now identified. "But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and church of the firstborn, which are written in heaven, and . . . to the spirits of just men made perfect" (Heb 12:23). The "family" to which our text refers includes "angels," those whose "names are written in heaven," and "the spirits of just men made perfect." Together, these personalities in heaven and on earth are called "the general assembly." This means there is some sense in which they are gathered together. That would be "in Christ," where they are joined by "God the Judge of all," "Jesus the Mediator of the New Covenant," and "the blood of sprinkling that speaketh better things than that of Abel."

IS NAMED. The fulness of this name has not yet been revealed. I gather that it is synonymous with what Jesus referred to as "the name of My God, and the name of the city of My God, which is new Jerusalem, which cometh down out of heaven from My God: and I will write upon him My new name" (Rev 3:12). In general, it will no doubt parallel the name God said He would give a renewed Israel: "but thou shalt be called Hephzibah [My delight is in her], and thy land Beulah [married, or wife]: for the LORD delighteth in thee, and thy land shall be married." (Isa 62:4).

Some are of the persuasion that the name "Christian" is the name of reference, basing their conclusion on an etymological view of Acts 11:26, where the disciples "were first called Christians." But this cannot be so, for this is a name for the whole family, which includes angels as well as men, and past generations of those with faith who lived prior to the inauguration of the New Covenant.

You see how, with godly expertise, Paul is stretching the minds of the elect, moving them to think outside of the narrow boundaries of time and this present evil world. He is lifting us upward into a realm where time and circumstance pale away into insignificance.



REQUIRED STRENGTHENING

3:16a "That He would grant you, according to the riches of His glory . . ."

Let it be clear that Paul is speaking of salvation itself - not in is initiatory state, but in its intended maturity. This has to do to with God blessing us with "all spiritual blessings" (1:3), God choosing us in Christ "before the foundation of the world" (1:4),and God predestinating us "unto the adoption of sons" (1:5). It relates to Him making us "accepted in the Beloved" (1:6), having "redemption" and "forgiveness" (1:7), and Him abounding toward is "in all wisdom and prudence" (1;8). It has to do with what He has "purposed in Christ Jesus" (1:10), the obtaining of "an inheritance" (1:11), and being "sealed with the Holy Spirit" (1:13-14). What Paul now prays relates to what he first prayed - the opening "the eyes of the understanding" (1:15-20). It relates to being "quickened together with Christ" (2:5), and being "raised up to sit together with Him in heavenly places" (2:6). This has to do with what God has intended for "the ages to come" (2:7). It is connected with being "saved by grace through faith" (2:8), and being God's "workmanship" (2:10). This is the intended result of breaking down the middle wall of partition and abolishing the law of commandments contained in ordinances (2:14-15). It is why Jesus "made peace" (2:15-16), then came and "preached peace" (Eph 17). This also has to do with the church being "builded together for a habitation of God through the Spirit" (2:20-22).

I say these things because of the tendency of certain men to speak of these lofty realities apart from a consideration of Christ's coming into the world, and the salvation that is being implemented by grace through faith. Too often men tend to speculate about the things Paul prayed for, treating them as though they were independent from being saved. Quite to the contrary, they are an exposition of salvation, being a perspective that is sorely needed - yea, required!

THAT. Again, this is a word that states the objective, or subject, of Paul's prayer. He was not simply talking with God about this and that. He had a purpose or objective for praying, and it specifically related to the commission that Jesus had given him. This was part of opening men's eyes, making them see things that must be seen if we are to overcome the world.

HE WOULD GRANT. Other versions read, "give you." DARBY Lexically, the word "grant" is defined as follows: "1) to give 2) to give something to someone 2a) of one's own accord to give one something, to his advantage 2a1) to bestow a gift 2b) to grant, give to one asking, let have 2c) to supply, furnish, necessary things 2d) to give over, deliver 2d1) to reach out, extend, present 2d2).

Paul prays that "the Father of our Lord Jesus Christ" would grant, or give, something to those who have been "accepted," "seated in heavenly places," and "sealed with the Holy Spirit." They have been addressed as "saints" and "faithful in Christ Jesus" (1:1). Yet, there was something more that was needed in order for the purpose of God to be fulfilled in them. They needed a "grant" - an advantage from heaven, a gift they had not yet received - at least not in its full measure.

Right here we see something of the magnitude of salvation. It is uncomely for people to speak glibly about being "saved" - especially when they are glaringly lacking in the things for which Paul prayed. These are not luxuries, but necessities.

ACCORDING TO THE RICHES OF HIS GLORY. The grant, or gift, will be in strict accordance with "the riches of His glory." Other versions read, "glorious riches," NIV "wealth of His glory," BBE "treasures of His glory," CJB "abundance of His glory," NJB "glorious, unlimited resources," LIVING "wealth of His glorious perfections," WEYMOUTH "riches of His perfect character," WILLIAMS "wonderful and glorious," CEV "with His great glory," ERV and "the rich treasury of His glory." AMPLIFIED

The glory of a person or thing is what can be seen of it. Thus we read of the differing glory of the sun, the moon, and the stars (1 Cor 15:41) -i.e. they appear differently. Jesus referred to Solomon's glory - how he appeared (Matt 6:29).

The riches of God's glory refers to the plentitude that is perceived when one is consciously and perceptibly in the presence of the Lord. Paul elsewhere reminded us that we are "changed" by that glory - both initially (2 Cor 4:6), and on an ongoing basis (2 Cor 3:18).

What now follows will not be experienced independently of the knowledge of God. It is as we are exposed to God Himself that this prayer will be answered. Let it be clear that we are speaking of the God who is declared and revealed by Jesus Himself, for no else knows the identity of the Father, or can position us in the path of His glory. This is why "eternal life" is defined as knowing God, and Jesus Christ whom He hath send (John 17:3).

The "glory of God" is reflected "in the face of Jesus Christ" (2 Cor 4:6). It is as we gaze at that glory (2 Cor 3:18) that the richness referred to in this text becomes accessible to us. If, for any reason, Jesus Himself becomes obscure, or is not seen clearly, less of the glory of God is perceived, and where less of it is perceived, fewer of the needed resources are attainable. This provides some understanding for the spiritual impoverishment of many poor souls.