A fighter I know made a comment this week. He said:" This is just a matter of personal opinion but I don't think almighty God meant his blessings to be paid for. However you chose to worship is your business, I suppose. I like working towards my goal of being able to give back to my community and loved ones. In that regard maybe im paying for my blessings with time which can be argued as the most valuable currency. That's where my faith lies. My faith lies within". The "payment" statement that He made seemed to be one of redemption so I quoted:
1 TIM. 2:5-6 For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, which is the testimony given at the proper time.
He responded with the question: "How would you interpret that? Because I see a few different meanings." So I began to explain how Christ was God, what a mediator was, how he functioned, how he gave Himself, how it was a rasonsom and why it was at the proper time. But, after I did this, I realized that he was just looking for a basic description. I broke my own rule: "When someone asks you the time, don't tell them how to build a bavarian cooko clock". There are times we need to explain what we have before a full explaination of how we got it is necessary.
(https://www.facebook.com/tim.hague.7/posts/10153026848323751?comment_id=10153027450518751¬if_t=comment_mention)
In Ephesians 3, Paul begins a prayer for believers to understand their resources as one in Christ and then decides to reemphasize and expand some of the truths he has already mentioned. He does not actually get into the prayer until verse 14, where he repeats the phrase “For this reason” in order to pick up the thought originally introduced in verse 1. He seems to have felt that the Ephesians were not ready to hear his prayer in their behalf until they better understood—and were therefore better able to apply—the truths he wanted to pray about. And it seemed essential for Paul to affirm his authority for teaching such a new and far–reaching truth as the oneness of Jew and Gentile in Christ, which he does by saying that God Himself gave him the truth and the commission to proclaim it (vv. 2–7).
There are times when we need to be specific but simple. Although drinking from a fire hose can be initially refreshing, the power and force of the water exerted by the hose can knock one off their feet. For us to come to grasps of a great divine mystery we need to go back, step by step and examine the elements outlined in the mystery and their progressive outworking. Just jumping into the present or future fullness does not help us or those who we may desire to explain the truth to.
In Ephesians 3:1–13 the apostle Paul leads us to focus on five aspects of this divine mystery. Its: 1) Prisoner (Ephesians 3:1–4), 2) Plan (Ephesians 3:5–6), 3) Preaching (Ephesians 3:7–9), 4) Purpose (Ephesians 3:10–11), and its 5) Privileges (Ephesians 3:12–13).
1) The Prisoner of the Mystery (Ephesians 3:1–4)
Ephesians 3:1-4 [3:1]For this reason I, Paul, a prisoner for Christ Jesus on behalf of you Gentiles-- [2]assuming that you have heard of the stewardship of God's grace that was given to me for you, [3]how the mystery was made known to me by revelation, as I have written briefly. [4]When you read this, you can perceive my insight into the mystery of Christ, (ESV)
For this reason introduces the cause of Paul’s prayer (which really begins in v. 14) and refers back to the group of unifying truths Paul has just discussed in chapter 2—including the truths that the person in Christ becomes new (2:15); that all believers are in one body (2:16); that the Gentiles, who were once far away, now become near when they believe (2:17); that all believers are equally citizens of God’s kingdom and members of His family (2:19); and that all believers are being built into God’s temple and dwelling (2:21).
The first truth Paul mentions is about his own situation and God–given ministry. Paul wrote at least thirteen of its 27 books. He is also the dominant human instrument of the Spirit in the book of Acts. And more than any other apostle he delineated the mysteries of the gospel, the truths hidden even to the most faithful believers of former ages but made known to the church of Jesus Christ.
In the opening of the letter Paul gives his credentials as Christ’s apostle (1:1), but here he speaks of himself as the prisoner of Christ Jesus. He had been a prisoner for some five years, two years in Caesarea and the rest in Rome. He had been arrested on false charges made by Jews from the province of Asia who were visiting in Jerusalem. They had accused him of taking the Gentile Trophimus into forbidden areas of the Temple, though he had not done so. Paul had faced hearings before the Sanhedrin, before the Roman governor Felix, before Felix’s successor, Festus, and even before King Agrippa. Had Paul not appealed to Caesar while defending himself before Festus, Agrippa would have released him. From Caesarea the apostle was taken to Rome, where he was allowed to stay in private quarters with a soldier to guard him (see Acts 21:27—28:16).
Although arrested on Jewish charges, Paul did not consider himself a prisoner of the Jews. Although imprisoned by Roman authority, he did not consider himself a prisoner of Rome. Although he had appealed to Caesar, he did not consider himself Caesar’s prisoner. He was a minister of Jesus Christ, bought with a price, and given the special mission of preaching the gospel to the Gentiles. He was therefore the prisoner of Christ Jesus. Whatever he did and wherever he went were under Christ’s control. Without his Lord’s consent, he was not subject to the plans, power, punishment, or imprisonment of any man or government. The Greek form of the phrase has been called a genitive of originating cause, to identify Paul as a prisoner belonging to Jesus Christ, who was the cause of his imprisonment. Corrie Ten Boom wrote that she considered that wherever she was, that was just the part of the world that God wanted her to take the gospel to—even the German concentration camps. That was Paul’s perspective, also (Anders, M. (1999). Galatians-Colossians (Vol. 8, p. 128). Nashville, TN: Broadman & Holman Publishers.)
• You are not a prisoner of a dead end job, a trapped marriage, debt or the expectations of those around you, like your parents or teachers. As a Christian, bearing the name of Christ whatever situation we are in, even the most difficult, has a godly purpose.
Paul was imprisoned for Christ’s saving purpose, which was on behalf/for the sake of you Gentiles. Just as Christ was not crucified for His own sake, Paul was not imprisoned for his own sake, but for the sake of his Lord and the sake of those he had been given a special calling to serve (Acts 9:15; 15:7; 20:20–24; 22:21; Rom. 11:13; etc.).
Please turn to 2 Corinthians 4 (p.965)
Paul knew he was in the ministry because he had been called by God to minister. He was not in it for his own purposes, and he did not try to carry it out in his own power. He made the supreme sacrifices of unselfish service for the sake of bringing others to glory (Eph. 3:13). In 2 Corinthians Paul expands our understanding of this commitment:
2 Corinthians 4:8-15 [8]We are afflicted in every way, but not crushed; perplexed, but not driven to despair; [9]persecuted, but not forsaken; struck down, but not destroyed; [10]always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies. [11]For we who live are always being given over to death for Jesus' sake, so that the life of Jesus also may be manifested in our mortal flesh. [12]So death is at work in us, but life in you. [13]Since we have the same spirit of faith according to what has been written, "I believed, and so I spoke," we also believe, and so we also speak, [14]knowing that he who raised the Lord Jesus will raise us also with Jesus and bring us with you into his presence. [15]For it is all for your sake, so that as grace extends to more and more people it may increase thanksgiving, to the glory of God. (ESV)
The words in verse 2 assuming/if indeed you have heard of the stewardship of God’s grace that/which was given to me for you begin Paul’s parenthesis to emphasize his divine authority for this teaching. The Greek first–class conditional clause indicates that the condition (assuming/if indeed you have heard …) is assumed to be true. Paul is therefore saying, “As I am sure you have already heard. …”
That about which they had heard was the stewardship of God’s grace that/which was given to Paul on their behalf as Gentiles. Oikonomia (stewardship) primarily referred to the management of a household, business, or other concern on behalf of someone else. A steward was responsible for taking care of that which belonged to someone else. He supervised such things as buying, selling, bookkeeping, planting, harvesting, storing, the preparation of meals, the assignment of duties to slaves, and whatever else needed to be done. As a matter of fact, all believers have been gifted by the Spirit (cf. 1 Cor. 12:7, 11) and declared stewards of the Great Commission (cf. Matt. 28:19–20). It is not the Great Option! It involves both intentional evangelism and Christlike maturity. It is impossible to be a good and faithful steward and not comprehend the assignment! (Utley, R. J. (1997). Paul Bound, the Gospel Unbound: Letters from Prison (Colossians, Ephesians and Philemon, then later, Philippians) (Vol. Volume 8, p. 98). Marshall, TX: Bible Lessons International.)
Paul did not choose his apostleship or his ministry; he was appointed. (1 Tim. 1:12–13; cf Rom. 15:15–16; Gal. 2:9). Paul was chosen and commissioned purely by God’s grace. He was appointed a steward by God’s grace and then became a steward of God’s grace. (1 Corinthians 9:16–17) Despite his personal unworthiness as one who had persecuted the church of God, Paul was God’s chosen instrument to carry his name before the Gentiles as well as to Israel (Acts 9:15). Furthermore, Paul recognizes that the extension of gospel privileges to the Gentiles is itself an act of grace (Acts 11:23). Grace implies “givenness” and Paul underlines this factor. But he adds that such grace was given him for their benefit (Wood, A. S. (1981). Ephesians. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Ephesians through Philemon (Vol. 11, p. 45). Grand Rapids, MI: Zondervan Publishing House.)
• The sooner we see time, talent and resources, as not our own, but entrusted to us by God, then we won't resent spending time for His ministry, using our efforts to help others, or spending whatever necessary to accomplish His ends. When those things are unjustly taken from us by others, we won't take it as a personal affront, but leave that justice to God, who owns them.
Paul’s stewardship was unique even for an apostle, and it was so revolutionary that he found it necessary to add in verse 3, how the mystery was made known to (him) by revelation, as (he had written) briefly. Obviously the mystery is that of Jew and Gentile being one in Christ, about which (he had written) briefly in 1:9–12 and 2:11–12. A mystery (mystçrion) is a truth previously hidden from human knowledge or understanding but now disclosed by the revelation of God (cf. 2 Tim. 3:16–17; 2 Pet. 1:19–21) (Stott, J. R. W. (1979). God’s new society: the message of Ephesians (p. 116). Downers Grove, IL: InterVarsity Press.)
Paul explains in verse 4 why this is important for his audience to know, because he explains that when you read this you can perceive/understand my insight into the mystery of Christ. Paul was instrumental in revealing many mysteries to the church, but the particular mystery in view here is the one he has already mentioned in general and is about to state specifically—namely, that in Christ, Jew and Gentile become one in God’s sight and in His kingdom and family (3:6). Ephesians teaches that the complete gospel involves both the preaching of Christ and the mystery of the Church. Christ died and rose from the dead not only to save us, but to create a single new humanity: the local manifestation of the Church (Hughes, R. K. (1990). Ephesians: the mystery of the body of Christ (p. 110). Wheaton, IL: Crossway Books.)
It was Paul’s intention not simply to declare the mystery but to explain and clarify it. When Ephesian believers, and every subsequent believer, would read his explanations (here stated as an assumed part of Christian living), Paul’s hope was that they would come to perceive/understand his God–given insight into the mystery of Christ. Sunesis (insight) literally means to bring together and metaphorically refers to comprehension and understanding, mentally bringing knowledge together in order to grasp its full meaning and significance. Spiritual insight must always precede practical application, because what is not properly understood cannot be properly applied.
Illustration:
Paul sees himself as a prisoner and a steward for the sake of others. These words are also the testimony of New Tribes missionary Martin Burnham, who was recently killed in the Philippines. Members of the Abu Sayyaf terrorist group had held the Burnhams as prisoners for 376 days. During that time Martin was often used as a servant to carry the terrorists’ supplies in treacherous terrain. But while bearing their loads he never complained, viewing even his servitude as a calling of God and an opportunity for the gospel. Though the Burnhams were increasingly weak and malnourished, when relief agencies managed to get food packages to them, they shared their food with their captors for their sakes. At one point Martin even repaired a satellite phone for his captors. He said to his wife, “The Bible says serve the Lord with gladness. Let’s go all the way. Let’s serve him all the way with gladness.” The evidence of that resolve became apparent even to his captors who would debate about who would chain him every night. Each hated to be the one to chain him, because every night he would thank them. Why would anyone submit to being a prisoner and a servant of others with joy? The answer lies in the fact that over and over in the evenings Martin would patiently explain the gospel to his Muslim captors. He was living for them, and viewed his situation as a calling of God to minister the mysteries of the gospel to these lost souls (Chapell, B. (2009). Ephesians. (R. D. Phillips, P. G. Ryken, & D. M. Doriani, Eds.) (pp. 138–139). Phillipsburg, NJ: P&R Publishing.)
2) The Plan of the Mystery (Ephesians 3:5–6)
Ephesians 3:5-6 [5]which was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit. [6]This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel. (ESV)
In verse 5 Paul defines the general meaning of mystery as it is used in the New Testament, and in verse 6 he identifies the particular mystery he is explaining to the Ephesians. Here, the antecedent of which is “the mystery of Christ,” about which the apostle had been given special revelation and insight (vv. 3–4). In other generations this mystery was not made known to the sons of men. Sons of men refers to humanity in general, not just to God’s chosen people, Israel. Before the church age no person, not even the greatest of God’s prophets, had anything but a glimpse of the truth that Paul now discloses. The Old Testament teachings that relate to this mystery can only be understood clearly in light of New Testament revelation. We know the meaning of many Old Testament passages only because they are explained in the New (cf. Heb. 11:39–40; 1 Pet. 1:10–12). “That the Gentiles were to be saved was no mystery (Rom. 9:24–33; 10:19–21). The mystery ‘hid in God’ was the divine purpose to make of Jew and Gentile a wholly new thing—‘the Church, which is His (Christ’s) body,’ formed by the baptism with the Holy Spirit (I Cor. 12:12, 13) and in which the earthly distinction of Jew and Gentile disappears (Eph. 2:14, 15; Col. 3:10, 11). The revelation of this mystery, which was foretold but not explained by Christ (Mt. 16:18), was committed to Paul. In his writings alone we find the doctrine, position, walk, and destiny of the Church.” (Wuest, K. S. (1997). Wuest’s word studies from the Greek New Testament: for the English reader (Eph 3:6). Grand Rapids: Eerdmans.)
That truth has now been revealed to His holy apostles and prophets by/in the Spirit. The Greek behind has … been revealed is in the aorist tense, which refers to specific acts or events. Coupled with now, it here indicates the present immediacy of the revelation, which was given exclusively to New Testament holy apostles and prophets, and not to any other persons before or after them. These men were the instruments of writing Scripture, and 1 John 1:1–3 describes their unique function and only here are they called holy, to affirm that they were fit for such revelation and were authentic. They are called “holy” because they have been set apart for God’s service (Boles, K. L. (1993). Galatians & Ephesians (Eph 3:5). Joplin, MO: College Press.)
The personal pronoun (autou, His) is linked with apostles and that there is no such pronoun with prophets. This would be an emphasis on both the primacy and chronological priority of the apostles over the prophets who followed them. (cf.4:11). While God had even promised to Abraham that all the nations of the earth would be blessed through him (Gen. 12:3), the full realization of who Christ was and the extent of the salvation that would come to the Gentiles was not clear until after the giving of the Spirit (1 Cor. 2:8–10) (Crossway Bibles. (2008). The ESV Study Bible (p. 2266). Wheaton, IL: Crossway Bibles.)
The Spirit referred to at the end of verse 5 is the divine agency of God’s revelation through these men. “Know this first of all,” Peter explains, “that no prophecy of Scripture is a matter of one’s own interpretation, for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God” (2 Pet. 1:20–21). This was the fulfillment of our Lord’s promise in John 14:25–26 and 15:26–27.
Paul explains in verse 6 how the mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel. The Gentiles are fellow heirs because: "Those who once were “excluded from the commonwealth of Israel, and strangers to the covenants of promise” (2:12) now have exactly the same legal status before God as His chosen people, the Jews. They have the same marvelous, boundless inheritance in Christ that Paul has already mentioned (1:11, 14, 18). Every believer is blessed “with every spiritual blessing in the heavenly places in Christ” (1:3). As the apostle told the Galatians, regardless of your racial or other heritage, “If you belong to Christ, then you are Abraham’s offspring, heirs according to promise” (Gal. 3:29). To sum up. The mystery or open secret of Christ is ‘the complete union of Jews and Gentiles with each other through the union of both with Christ. It is this double union, with Christ and with each other, which is the substance of the “mystery” (O’Brien, P. T. (1999). The letter to the Ephesians (p. 236). Grand Rapids, MI: W.B. Eerdmans Publishing Co.)
• Envy is the root of many dissatisfactions. Advertisers focus on creating a perception of lack into selling us things. They convince us that we have a need where we actually don't. This can translate to everything in our lives. We begin to have dissatisfaction in our jobs, spouse, kids or with our whole lives. By focusing on the promises of God we can find satisfaction in those things that are eternal, unchangeable and as big as God Himself.
Please turn to 1 Corinthians 12 (p.959)
Gentiles are also now fellow members of the same body. They are now equally blessed as outsiders, as joint heirs who have the same benefits as Jews but who experience those benefits in some sort of separate but equal existence. They are full members of the same body, linked by common life with every other person in God’s holy family. They are not second–class in–laws, begrudgingly acknowledged as distant relatives. They are fellow members, indistinguishable in God’s eyes from any other member.
1 Corinthians 12:12-13 [12]For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. [13]For in one Spirit we were all baptized into one body--Jews or Greeks, slaves or free--and all were made to drink of one Spirit. (ESV)
In addition to having the same legal and family status, Gentiles also are fellow partakers of the promise in Christ through the gospel. That is not so much a third status as it is a summary of the other two. All Christians, regardless of their status or position before being saved, are now fellow partakers of everything that pertains to Christ through the gospel—which is everything that pertains to Christ. The essence of the gospel is that, through faith in Jesus Christ, believers are made everything He is and given everything He has. Being in Christ through acceptance of the gospel is what creates among believers their perfect and absolutely new society. There can never be true oneness apart from that reality. And there can never be practical unity in the church until Christians realize and live by the positional unity they already have in Christ, their one Lord and Savior.
Illustration:
Why is it necessary to lay out God's plan of salvation in the Gospel through Christ. It's necessary because of the common tendency in the western world to gut everything out of the gospel to try an make it more palatable. As Richard Niebuhr described this modern hollow shell, it now commonly presented as: “A God without wrath brought men without sin into a kingdom without judgment through the ministrations of a Christ without a Cross” (H. Richard Niebuhr, The Kingdom of God in America [New York: Harper & Row, 1959], p. 193).
3) The Preaching of the Mystery (Ephesians 3:7–9)
Ephesians 3:7-9 [7]Of this gospel I was made a minister according to the gift of God's grace, which was given me by the working of his power. [8]To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ, [9]and to bring to light for everyone what is the plan of the mystery hidden for ages in God who created all things, (ESV)
The gospel is spread by people whom God calls to proclaim it, and it is the gospel of which Paul was made a minister. Minister is from diakonos, the basic meaning of which is servant, in particular a servant who waits on tables. It later came to refer to servants in general. By definition, a servant is one who acts on the commands of others, who recognizes and submits to a higher power. Their primary responsibility is to do what they are told to do. Paul emphasizes the fact that he did not make himself a minister but that he was made a minister (cf. Col. 1:23, 25). The calling, the message, the work, and the empowering were all God’s (cf. Acts 26:16) It was not Paul’s education, natural abilities, experience, power, personality, influence, or any other such thing that qualified him to be a minister of Jesus Christ. He was made an apostle, a preacher, and a servant by the will and power of His Lord. The choice was not his at all, so he deserved no commendation (1 Cor. 9:16–18). He did not want accolades but prayers, because he was in serious trouble if he failed to fulfill a calling he had not even chosen!
Paul’s single responsibility was to faithfully be a servant, according to the gift of God’s grace which was given to [him] by/according to the working of His power. The Lord is the power behind the servant. To the Colossians the apostle said, “I labor, striving according to His power, which mightily works within me” (Col. 1:29). Paul’s calling to the ministry of the gospel, like everything else he received from the Lord, was the gift of God’s grace.
To me, though I am the very least of all the saints, he goes on to say in verse 8, this grace was given. Though an apostle and a specially chosen minister of the mysteries of the gospel, Paul considered himself the very least of all the saints. The term very least is a comparative, indicating less than the least. That was not mock humility but his honest assessment of himself. Because he had such an unusually clear comprehension of God’s righteousness, he also had an unusually clear understanding of how far short he himself fell of that righteousness. To the end of his life he considered himself the foremost of sinners (1 Tim. 1:15) and was overwhelmed by his sense of unworthiness. That attitude does not limit a person's service but rather is the key to their usefulness (cf. Gideon in Judges 6:15–16 and Isaiah in Isa. 6:1–9).
• Do you have a challenge before you that you think you aren't up for the task? That's where God wants you. That situation requires you to use His resources for His glory. If you don't have such a situation before you, your goal may be too small.
The unsearchable/unfathomable riches of Christ include all His truths and all His blessings, all that He is and has. The purpose of every preacher is to declare those riches, to tell believers how rich they are in Christ. Among the unfathomable riches with which Christ has blessed us are “His kindness and forbearance and patience” (Rom. 2:4), His “wisdom and knowledge” (11:33), His mercy and great love (Eph. 2:4), “His glory” (3:16), His supplying us with “all things to enjoy” (1 Tim. 6:17), His assurance (Col. 2:2), His word (3:16), and even our being reproached for His sake (Heb. 11:26). Little wonder that Paul triumphantly reminds us that “in Him you have been made complete” (Col. 2:10). These unsearchable/unfathomable riches of Christ are like a “reservoir so deep that soundings cannot reach the bottom of it, no limit can be placed on the resources of Christ. No sinner can be so foul, no multitude can be so huge, that the blood of Christ and the love of Christ are inadequate. No scholar can exhaust the “treasures of wisdom and knowledge” in Christ (Col 2:3); no philosopher can surpass “the glorious riches of this mystery, which is Christ in you, the hope of glory” (Col 1:27) (Boles, K. L. (1993). Galatians & Ephesians (Eph 3:8). Joplin, MO: College Press.)
• The obedient, productive, and happy Christian life cannot be lived apart from understanding that glorious position. Before we can do what the Lord wants us to do for Him, we must understand what He already has done for us. We have riches beyond measure in the One of whom it was said, “in whom are hidden all the treasures of wisdom and knowledge” (Col. 2:3) and in the One in whom we have “everything pertaining to life and godliness” (2 Pet. 1:3).
Paul’s ministry was also, as he says in verse 9, to bring to light for everyone what is the plan/administration of the mystery hidden for ages in God, who created all things. Plan/Administration is from the same Greek word (oikonomia) as “stewardship” in verse 2. Paul is saying, in effect, “I am not only called in the vertical area to preach the unfathomable riches of Christ, but in the horizontal area to teach about the plan/administration, the stewardship or dispensation, of the mystery of the church age.” The first area deals with our relationship to God and the second with our daily living and our ministry to each other as fellow believers. Paul’s mission was to bring to light, or reveal, the full expression of the operation of this great truth of Gentile and Jews being one, a truth hidden for so long in the mind of God the Creator. The content of what is enlightened is the administration of this mystery, that is, how God chose to accomplish his purpose. (O’Brien, P. T. (1999). The letter to the Ephesians (p. 243). Grand Rapids, MI: W.B. Eerdmans Publishing Co.)
Illustration: The great conductor Toscanini once gave a concert for which the audience was wildly enthusiastic. There were several encores, and still the audience cheered. Finally there was a lull, and Toscanini turned his back to the audience and said so the orchestra could hear, “I am nothing; you are nothing; but Beethoven, he is everything!” Theologically that is where Paul was in his preaching of Christ — Christ was everything. (Hughes, R. K. (1990). Ephesians: the mystery of the body of Christ (p. 107). Wheaton, IL: Crossway Books.)
4) The Purpose of the Mystery (Ephesians 3:10–11)
Ephesians 3:10-11 [10]so that through the church the manifold wisdom of God might now be made known to the rulers and authorities in the heavenly places. [11]This was according to the eternal purpose that he has realized in Christ Jesus our Lord, (ESV)
The purpose (hina with subjunctive verb) of God’s revealing the mystery of the church is that the manifold wisdom of God might now be made known to the rulers and the authorities in the heavenly places, namely, the angels. Angels are also spoken of in such terms in Ephesians 1:21 and Colossians 1:16. In Ephesians 6:12 Paul uses similar words in regard to fallen angels. God has brought the church into being for the purpose of manifesting His great wisdom before the angels, both holy and unholy. The New Testament emphasis is on the holy angels’ concern with the church, but it is obvious that the fallen angels can also to some extent see what is going on, though they have no desire or capacity for praise. The church does not exist simply for the purpose of saving souls, though that is a marvelous and important work. The supreme purpose of the church, as Paul makes explicit here, is to glorify God by manifesting His wisdom before the angels, who can then offer greater praise to God. The purpose of the universe is to give glory to God, and that will be its ultimate reality after all evil is conquered and destroyed. Even now, “The heavens are telling of the glory of God; and their expanse is declaring the work of His hands” (Ps. 19:1). The church is not an end in itself but a means to an end, the end of glorifying God. In the classroom of God’s universe, He is the Teacher, the angels are the students, the church is the illustration, and the subject is the manifold wisdom of God. The church is not only the pattern, but also the means God is using to show his purposes are moving triumphantly to their climax. (O’Brien, P. T. (1999). The letter to the Ephesians (p. 248). Grand Rapids, MI: W.B. Eerdmans Publishing Co.)
This was as verse 11 states, according to the eternal purpose that He has realized/carried out in Christ Jesus our Lord. Everything God has ever done has had the ultimate purpose of giving Himself glory. As Paul declares elsewhere, “There is but one God, the Father, from whom are all things, and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him” (1 Cor. 8:6), and “All things have been created by Him and for Him” (Col. 1:16).
Illustration: It was said that it was a great honor and very intimidating to be under the direction of the legendary conductor Arturo Toscanini. This was expressed even for being just one in a large group (along with a mighty orchestra), doing a very small part in the concert. The sense of awe and desire to do that little part well for the maestro continued strong in the memory. The huge audience could not distinguish any individual voice, but together the choir and orchestra gave them pleasure and added to the reputation of the great Toscanini. This section of Ephesians tells us that the church is destined to demonstrate God’s wisdom to a heavenly audience. We may think that our individual voices count for little, but together we display the wisdom of God, the great Conductor of the church (Liefeld, W. L. (1997). Ephesians (Vol. 10, Eph 3:10). Downers Grove, IL: InterVarsity Press.)
5) The Privilege of the Mystery (Ephesians 3:12–13)
Ephesians 3:12-13 [12]in whom we have boldness and access with confidence through our faith in him. [13]So I ask you not to lose heart over what I am suffering for you, which is your glory. (ESV)
Please turn to Hebrews 4 (p.1003)
When we put our faith in Jesus Christ we can freely come to God and share in all of heaven’s unfathomable riches. In Judaism only the high priest could enter the presence of God in the Holy of Holies, and that but briefly once a year on the Day of Atonement. For anyone else to come into God’s presence meant instant death. But now, Paul says, every person who comes to Christ in faith can come before God at any time and with boldness and access with confidence. That is the privilege within the mystery of the church. Access with confidence is trust that knows no fear of rejection, because we belong to Him (cf. 1 Tim. 3:13). ‘Faith produces confidence, which again, in its turn, produces boldness. There are three stages in our progress. First, we believe the promises of God; next, by relying on them, we obtain that confidence, which is accompanied by holiness and peace of mind; and, last of all, comes boldness, which enables us to banish fear, and to come with firmness and steadiness into the presence of God. (Calvin, Commentaries on … Ephesians, p. 257.)’
Hebrews 4:15-16 [15]For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. [16]Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need. (ESV)
• We are not to be flippant or irreverent but are to come to the Lord with an honest, open heart—in freedom of speech and freedom of spirit.
In light of such great privilege, Paul concludes in verse 13, I ask you not to lose heart over what I am suffering/at my tribulations for you/on your behalf, which is/for they are your glory. In and through every circumstance of His children, God works His goodness, blessing, and glory. Apparently many believers grieved over Paul’s extended years of imprisonment and over the almost continual suffering he endured because of his ministry. But “I consider that the sufferings of this present time,” he explained to the Roman believers, “are not worthy to be compared with the glory that is to be revealed to us” (Rom. 8:18). And Paul’s suffering turned out for the honor rather than the disgrace of those to whom he ministered (cf. Phil. 1:12).
(Format note: Outline & some base commentary from MacArthur, J. F., Jr. (1986). Ephesians (pp. 86–98). Chicago: Moody Press.)
