In this chapter we have an important digression between the doctrinal truth of the epistle (chaps. 1-2) and the practical exhortations (chaps. 4-6). Here, the Apostle establishes his authority for teaching “the mystery of the Christ.” Paul knew that the Jews would have some serious misunderstandings about what he was teaching, so he turns aside in a parenthesis to explain the truth of the Mystery in more detail, and also to give the unique character of his mission in bringing it to the saints. His purpose here was to clear up some of the misunderstandings that the Jews would naturally have with his doctrine.
Thus far in the epistle Paul has spoken of the new thing that God was doing in forming the Church, wherein there is neither Jew nor Gentile (chap. 2:14-16). He has also taught that those who have a part in this new thing were in a place before God that was superior to what Old Testament saints have—as being in the Son's place (chap. 1:4-6). Understandably, these things would be a stumbling block to the Jews. They had their thoughts and feelings formed in the Old Testament Scriptures which promised that their Messiah would reign on earth over Israel with the Gentile nations under them. What Paul was teaching seemed to set aside everything that the Old Testament Scriptures anticipated. How incredible to their minds that God would break down what He had built up and had long sanctioned. Moreover, it sounded like Paul was speaking disparagingly of the Old Testament worthies—Abraham, Isaac, and Jacob, etc. How could Gentiles have a place before God greater that Abraham? And, if this were all true, what now of the promises? Were they null and void? To the Jewish mind steeped in Jewish hopes, it seemed like Paul was a renegade who was teaching things that were plainly contrary to the Word of God.
The distinctions of Jew and Gentile being set aside in the Church (Gal. 3:28; 6:1528There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. (Galatians 3:28)
15For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. (Galatians 6:15); Col. 3:1111Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all. (Colossians 3:11)) was too much for the Jewish loyalist. It was particularly hateful to the Jews because it placed them on the same ground as the Gentiles. This touched their national pride. As a result, they became Paul’s main antagonists in his proclamation of the Mystery. It was as though they said to Paul, “If you keep teaching that Gentiles are going to have a better place in heaven than Abraham, Isaac, and Jacob, we’ll kill you!” In their estimation, someone who would go to the Gentiles proclaiming such things was not fit to live (Acts 22:21-2221And he said unto me, Depart: for I will send thee far hence unto the Gentiles. 22And they gave him audience unto this word, and then lifted up their voices, and said, Away with such a fellow from the earth: for it is not fit that he should live. (Acts 22:21‑22)). The Jews succeeded in doing this very thing by stirring up the Romans against Paul, who eventually killed him. Had he preached a gospel that gave the Gentiles a lower place of blessing than the Jews, he would not have been so bitterly assailed.
What the Jews needed to understand was that Paul’s teachings in no way upset God’s promises for Israel when their Messiah would reign in the world to come. God has not forgotten Israel, and will take up with them again to bring them into blessing according to the promises in the Old Testament. What Paul was teaching did not set aside that hope in the least. He was teaching that in the meantime God was calling believers out from among the Jews and the Gentiles to have a special, heavenly blessing and destiny with Christ in the Church when Christ reigned in a coming day. The key to this enigma is to understand that God is not substituting the call of the Church for the promises to Israel—an erroneous doctrine called “Replacement Theology.” Nor is He instituting the Church’s call to heavenly glory and Israel’s call to millennial blessing on earth at the same time. Israel’s call is presently in suspension, because the nation had rejected its Messiah, while the heavenly call of the Church is going out (Rom. 11). This necessitated some further explanation, hence the need for this digression.
Paul’s Authority for Teaching the Truth of the Mystery
Chap. 3:1-6—The chapter begins with Paul speaking of the price he paid to bring the truth of “the mystery” to the Gentiles. The immediate effect of ministering it brought him into reproach with the religious world, which resulted in his being put in prison. Even though he was in bonds, he didn’t call himself the prisoner of Nero (the Roman emperor); he saw himself as a “prisoner of Christ Jesus” (vs. 1). This expresses a conscious dignity and understanding of the importance of the doctrines he taught, and that the suffering he incurred was unavoidable.
In a parenthesis (vss. 2-21), Paul explains where he got the truth of the Mystery—God Himself gave it to him “by revelation” (vs. 3). This was his authority to teach it. The objection the Jews had with Paul’s teaching was that he had no Scripture for it. And they were quite right! The truth of the Mystery was not in the Old Testament Scriptures; it was an altogether new revelation from God. “In other ages” it was “not made known unto the sons of men” (vs. 5), but was “hid in God” (vs. 9; Rom. 16:2525Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, (Romans 16:25); Col. 1:2626Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: (Colossians 1:26)). It was only now being “revealed.” If the Jews considered this logically, they shouldn’t have had a difficulty with this explanation, since Moses couldn’t produce Scripture for the revelations God gave to him when He introduced the old covenant which gave the foundation of everything that they believed. It was also something new when Moses gave it to Israel.
The fact that this truth was revealed “unto His holy apostles and prophets by the Spirit” shows that it was not some private interpretation of Paul—other apostles and prophets had been given these revelations too (vs. 5). While it was revealed to them, it was not announced by them. It was Paul’s special commission to bring out this heavenly truth. He is the only New Testament writer by whom God made it known.
The Unique Character of Blessing the Gospel of God's Grace Presents
Paul goes on to explain that what God is presently doing in the call of the gospel is entirely different from what was made known by the Old Testament prophets concerning the Gentiles. In verse 6, he mentions three unique things that characterize the present calling of God in grace by the gospel:
Firstly, verse 6 says, “That the Gentiles should be fellowheirs.” This quote from the KJV unfortunately is not the best translation. A more accurate rendering is, “That they who are of the nations should be joint heirs.” This present calling of God by the gospel is not the bringing of the Gentile nations to Jehovah en masse as announced in the Old Testament, whereby they would have a place in the Messiah’s kingdom under Israel (Zech. 2:11; 8:22-2311And many nations shall be joined to the Lord in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the Lord of hosts hath sent me unto thee. (Zechariah 2:11)
22Yea, many people and strong nations shall come to seek the Lord of hosts in Jerusalem, and to pray before the Lord. 23Thus saith the Lord of hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you. (Zechariah 8:22‑23); Isa. 11:10; 14:1; 56:3-7; 60:1-510And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. (Isaiah 11:10)
1For the Lord will have mercy on Jacob, and will yet choose Israel, and set them in their own land: and the strangers shall be joined with them, and they shall cleave to the house of Jacob. (Isaiah 14:1)
3Neither let the son of the stranger, that hath joined himself to the Lord, speak, saying, The Lord hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. 4For thus saith the Lord unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; 5Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. 6Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; 7Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people. (Isaiah 56:3‑7)
1Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. 2For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. 3And the Gentiles shall come to thy light, and kings to the brightness of thy rising. 4Lift up thine eyes round about, and see: all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at thy side. 5Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee. (Isaiah 60:1‑5); Psa. 22:27; 47:9; 72:10-1127All the ends of the world shall remember and turn unto the Lord: and all the kindreds of the nations shall worship before thee. (Psalm 22:27)
9The princes of the people are gathered together, even the people of the God of Abraham: for the shields of the earth belong unto God: he is greatly exalted. (Psalm 47:9)
10The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts. 11Yea, all kings shall fall down before him: all nations shall serve him. (Psalm 72:10‑11)). That is an outward conversion of the Gentile nations when they see Christ in His kingdom glory. They will join allegiance to Israel's God out of fear of judgment; there will not necessarily be a work of faith in their hearts (Psa. 18:44-47; 66:1-3; 68:28-3144As soon as they hear of me, they shall obey me: the strangers shall submit themselves unto me. 45The strangers shall fade away, and be afraid out of their close places. 46The Lord liveth; and blessed be my rock; and let the God of my salvation be exalted. 47It is God that avengeth me, and subdueth the people under me. (Psalm 18:44‑47)
1<<To the chief Musician, A Song or Psalm.>> Make a joyful noise unto God, all ye lands: 2Sing forth the honor of his name: make his praise glorious. 3Say unto God, How terrible art thou in thy works! through the greatness of thy power shall thine enemies submit themselves unto thee. (Psalm 66:1‑3)
28Thy God hath commanded thy strength: strengthen, O God, that which thou hast wrought for us. 29Because of thy temple at Jerusalem shall kings bring presents unto thee. 30Rebuke the company of spearmen, the multitude of the bulls, with the calves of the people, till every one submit himself with pieces of silver: scatter thou the people that delight in war. 31Princes shall come out of Egypt; Ethiopia shall soon stretch out her hands unto God. (Psalm 68:28‑31); Isa. 60:1414The sons also of them that afflicted thee shall come bending unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet; and they shall call thee, The city of the Lord, The Zion of the Holy One of Israel. (Isaiah 60:14)), though very many will be real (Rev. 7:9-109After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; 10And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb. (Revelation 7:9‑10)). However, what Paul was announcing was a special calling out from the nations certain believers whom God has predestined to share a place with Christ in His body. It was “the conversion of those of the nations” (Acts 15:33And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren. (Acts 15:3) – J. N. Darby Trans.); it was not the conversion of the nations as a whole, which will happen in the future. In the present call of the gospel, God is visiting the Gentiles to “take out of them a people for His name” (Acts 15:1414Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. (Acts 15:14)). He is also taking certain believing Jews out of their former place in the nation of Israel for the same purpose. Paul was an example of this. The Lord said to him, “Taking thee out from among the people [Israel] ... ” (Acts 26:1717Delivering thee from the people, and from the Gentiles, unto whom now I send thee, (Acts 26:17) – J. N. Darby Trans.).
Jews and Gentiles, as distinct entities, still remain on earth today as the gospel call goes out, and they will continue to exist in the coming day. But now there is also a third entity—“the Church of God” (1 Cor. 10:3232Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God: (1 Corinthians 10:32)). This is something distinct and separate from the other two, and should not be confused with them. Hence, in this present dispensation of grace, God is calling believing Jews and Gentiles out of their former positions and forming them into something new in the Church. The very meaning of the word Church (“ecclesia” in Greek) is, “the called out ones.” It very aptly expresses this special calling by the gospel today. Believers from the Jews and Gentiles are now pre-trusting (chap. 1:12-13) before the day when a remnant of Israel and the Gentiles nations are brought to God.
Secondly, verse 6 indicates that believers from among the Gentiles would be in a “joint body” with believers from among the Jews. The Mystery reveals that Jews and Gentiles who believe the gospel are formed into one living organism (a joint body) that would function for the pleasure of God, in which the very life and features of God’s own Son would be manifested. This “one body” would be a result of the Spirit of God dwelling in these believers and linking them together to Christ the Head in heaven (1 Cor. 12:1313For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. (1 Corinthians 12:13)). The mystical body of Christ is an entirely new thing of God’s making and is nowhere found in the Old Testament. Christ will reign over Israel and the Gentile nations (Psa. 93:11The Lord reigneth, he is clothed with majesty; the Lord is clothed with strength, wherewith he hath girded himself: the world also is stablished, that it cannot be moved. (Psalm 93:1); Isa. 32:11Behold, a king shall reign in righteousness, and princes shall rule in judgment. (Isaiah 32:1)), but nowhere is it said that He reigns over the Church, which is His body.
Thirdly, this company of select Jews and Gentiles are “joint partakers of His promise in Christ Jesus.” This promise has no connection with that which was made to the fathers in Old Testament times. The promises made to Abraham, Isaac, and Jacob were given during their lifetimes, but this was made “before the ages of time.” This is the promise of “eternal life,” which is distinctly a New Testament blessing (Titus 1:22In hope of eternal life, which God, that cannot lie, promised before the world began; (Titus 1:2)). Eternal life, which is to have a conscious relationship with the Father and the Son (John 17:33And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. (John 17:3)), was not known by the Old Testament saints. Old Testament saints did not know of the relationship of the Father and the Son in the Godhead, and only looked forward to living forever on earth under a reigning Messiah (Psa. 133:33As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore. (Psalm 133:3); Dan. 12:22And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. (Daniel 12:2)). Eternal life is a special character of life that the Father and Son enjoyed in a past eternity that Christians have been brought into by the indwelling Spirit (John 4:1414But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. (John 4:14)). It was first seen when Christ came into the world and manifested it; prior to that it was “with the Father” in heaven (1 John 1:22(For the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us;) (1 John 1:2)).
We see from these three things that Paul’s teachings were something altogether different from the promises made to the fathers. It was not a fulfillment in some way of the Old Testament prophecies—the error of Reformed “Covenant” Theology. As mentioned, these heavenly things did not interfere with God’s plan to bless Israel on earth with the Gentiles under them during the reign of their Messiah. The conversion of the Gentiles will take place in a coming day, but a conversion of those out of the Gentiles is happening today by the gospel call.
In saying that these things disclosed in the Mystery concerning the Church are ours “by the gospel” (vs. 6), we learn that gospel truth and assembly truth are linked. All gospel work should be conducted with the assembly in view. In the gospel we present Christ the Saviour; in teaching the truth of the Church we present Christ the Center. Both are intimately connected. God intends that when a person is saved, he would be found thereafter functioning in the body as God has set him.
The great stones that were brought for the purpose of building the temple (1 Kings 5) were not only cut from the place where they were found; they were brought to the temple site and fitted into the house (1 Kings 6). To get the stones out of the pit was not an end in itself. Similarly, the living stones that compose God’s house today have been saved for the purpose of functioning in His house for His glory. Later in this epistle Paul speaks of this connection again (chapter 4:11-16). The “evangelists” were to work with the “pastors and teachers” with “a view to the edifying of the body of Christ.” Wanting souls to be saved without seeing them functioning in their place in the body is falling short of God’s purpose for them. The purpose of the gospel is to bring in the material that would compose the Church.
Paul’s Responsibility to Make the Mystery Known
Chap. 3:7-13—Knowing these wonderful things and realizing that God chose to use him to communicate them to the saints did not make Paul proud of himself. Quite to the contrary, it humbled him. He saw himself as “less than least of all saints.” This shows the proper effect that the truth should have on us—it should take the pride right out of us! We dare say that God can use a man like that; and that’s exactly what God did with Paul.
Since Paul had been given these special revelations concerning the Mystery, his burden was to make these things known. He was not satisfied in knowing it personally; he wanted everyone to know it. He had a two-fold commission: firstly, to “preach [announce] among the Gentiles the unsearchable riches of Christ,” and secondly, “to enlighten all with the knowledge of what is the administration of the mystery” (vss. 8-9). See also Romans 16:2525Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, (Romans 16:25) and Colossians 1:23-2823If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; 24Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church: 25Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; 26Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: 27To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: 28Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: (Colossians 1:23‑28). Hence, Paul had a preaching and a teaching commission from the Lord (1 Tim. 2:77Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity. (1 Timothy 2:7); 2 Tim. 1:1111Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles. (2 Timothy 1:11)).
The “unsearchable riches of Christ” refers to the many individual blessings that are ours in Christ. Before they were revealed they were “unsearchable” by man (1 Cor. 2:99But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. (1 Corinthians 2:9); 1 Peter 1:11-1211Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. 12Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. (1 Peter 1:11‑12)).
The “mystery” discloses the corporate truth of the assembly, being Christ’s body and bride.
Christ’s Two Administrations in Ephesians
In verse 9 we have the second of Christ’s two administrations in the epistle. The first is a future administration in the world to come (chap. 1:10); the second is a present administration of the Mystery (chap. 3:9). As Head of the Church and Master Administrator, He is presently conducting the operations in regard to its construction. The Lord said, “I will build My church” (Matt. 16:1818And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. (Matthew 16:18)). As Solomon built the temple using his workmen, Christ by the Spirit is building the Church, and the members of His body are engaged in the work. He is sending out His evangelists in the work of the gospel to bring in the material (believing Jews and Gentiles), and He is using His pastors and teachers to build up those new converts in the most holy faith.
Paul’s great burden was to “enlighten all with the knowledge” of this present administration so that they could accord themselves properly with what God is doing at this present time. This would include the practical ordering and functioning of the assembly on earth. The word “men” in verse 9 (in the KJV) is not in the original Greek text and makes Paul’s point in the verse too narrow. The enlightenment of these things extends to all creation—including angelic beings, as verse 10 indicates. These exalted spiritual beings have never seen anything like this before. They have witnessed the creation rise and expand before their eyes. They have seen the ways of God in other ages and have observed His dealings with men in government, providence, and mercy, but this is something altogether new to them. Not only are they learning of the grace of God in the calling of the Church, but through careful observation they are learning from those in the Church who are governed by the Spirit of God and the Word of God as they meet together for worship and ministry (1 Cor. 11:1010For this cause ought the woman to have power on her head because of the angels. (1 Corinthians 11:10); 1 Peter 1:1212Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. (1 Peter 1:12)).
Paul does not enter into the details of the practical ordering of the Assembly here (which are found in 1 and 2 Corinthians, 1 Timothy, and Titus), but he passes on to tell us that God’s “intent” is that all would learn “the manifold wisdom of God” through this present administration of Christ. Sad to say, the Church as a whole has failed to apprehend it and is not moving under the direction of the Head. As a result, many Christians are found doing things in the service of the Lord that are not in keeping with the practical working out of the truth of the Mystery. Nevertheless, through God’s overruling power the great “purpose of the ages” is being “carried out in Christ Jesus our Lord” (vs. 11).
Paul’s Prayer that the Saints Would Know the Heart of the Blesser and be Filled With His Fullness
Chap. 3:14-21—It is God’s intention that the truth of the Mystery should have a practical bearing on our lives, as seen in the exhortations in chapters 4-6. However, before we are exhorted to walk worthy of this great calling (chap. 4:1), the Apostle prays for the Church a second time. He knew that there would be great opposition from the enemy to the practice of this great truth (Col. 1:27-2927To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: 28Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: 29Whereunto I also labor, striving according to his working, which worketh in me mightily. (Colossians 1:27‑29)) and reminds us again that to act in the light of it will bring a person into reproach and suffering (vs. 13). For that reason he bowed “his knees” in prayer to “the Father of our Lord Jesus Christ” that the glory and love of Christ, and the fullness of God would be formed in the saints by His Spirit. The objective here is that this vessel would be competent to display the glory of Christ, not only in the world to come but now in this world. By adding, “Of whom every family in heaven and earth is named,” Paul uses the broadest possible expression which embraces all of God’s blessed creatures. It includes Old Testament saints, Christians, millennial saints (Jews and Gentiles), infants who have not reached the age of understanding, elect angels, etc. It is significant that, among all these, Paul prays for those who have been blessed in the special place in which the Mystery unfolds.
The characteristic difference between the two prayers in this epistle is that in the first he prays that we would know God’s great PLAN to glorify His Son and our associated blessings in Him; in the second he prays that we might know the heart of the PLANNER and be filled with His fullness. The second prayer is occupied with forming capacity in the saints so that they could be filled with the fullness of God. It would result in praise and thanksgiving and also would impart moral courage and conviction to act on what we have laid hold of in a practical way.
There are four parts to the Apostle’s request in this second prayer, predicated on the word “that.” Like a chain, each one of these things builds on the previous one.
1) “That He would grant you, according to the riches of His glory, to be strengthened with might [power] by His Spirit in the inner man” (vs. 16). This strengthening has in view the saints being enabled to walk according to the present administration. It is not an outward strength that he requests for us, but strength “in the inner man” (the soul) that would lay hold of the Person who is the center of all God’s counsels.
2) “That Christ may dwell in your hearts by faith” (vs. 17a). The great aim of the soul being strengthened in this way is that Christ would have His proper place in the seat of our affections. The first prayer had to do with us apprehending our place in Christ, whereas this second prayer has to do with Christ dwelling in us. The One who is the center of all God’s counsels should be the center of all our thoughts and affections. If Christ dwells in the center of our moral beings, He will control the inward springs, the thoughts, and the desires of our hearts.
3) “That ye being rooted and grounded in love, may be able to comprehend [apprehend] with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passes knowledge” (vss. 17-19). Christ, having His proper place in our affections, leads to our being rooted and grounded in His love, and this produces the enlargement of our capacity for divine things. This is because we apprehend through our affections. As we enjoy His love, our capacity for divine things increases. The word “comprehend” is not the best translation. “Comp” in Latin is to grasp something by encompassing it. We can hardly do that when it comes to the things of God, since we only “know in part” now (1 Cor. 13:99For we know in part, and we prophesy in part. (1 Corinthians 13:9)). It should read, “apprehend,” which is to have a pick of the thing without necessarily grasping it all.
The “breadth and length,” etc., is not of Christ’s love (as many have thought) because Christ’s love has no length or breadth. It is immeasurable. He is speaking of the breadth and length of the vast scope of God’s glory that is centered in Christ. After launching us into the infinitude of God’s glory, he brings us back to a known center—“the love of Christ.” Though it is something we know, we cannot fathom its magnitude—it “passes knowledge.”
Note: “love” surpasses “knowledge.” God’s will concerning Christ and the Church revealed in the Mystery is knowledge, but there is something that surpasses that—the love that planned it! If we get hold of these things, or rather, they get hold of us, we will be ready to practice the truth as found in chapter 4.
4) “That ye might be filled with all the fulness of God” (vs. 19). The grand result of all this is that we will be filled with God’s fullness. This is not the fullness of deity; it would be blasphemy to think that we could be filled with deity. Deity is beyond creature knowledge and subsists in light unapproachable, and will not come out in display, now or in the millennial day. The subject here is what is formed in the Assembly for the purpose of display. It is all that God is in character. In Colossians, the fullness of God fills and dwells in Christ, but here the Apostle desires that it would fill us! Only of Christ is it said that all the fullness of God dwells (Col. 1:19; 2:919For it pleased the Father that in him should all fulness dwell; (Colossians 1:19)
9For in him dwelleth all the fulness of the Godhead bodily. (Colossians 2:9)), but it is possible for us at least to be “filled with all the fulness of God.” A child can take his bucket to the edge of the ocean and fill it. He could say that he has his bucket full of the ocean, but he couldn’t say that he had the ocean in his bucket. It is the same with us when it comes to the fullness of God.
Vss. 20-21—In this, we have come to the highest point in the epistle; the Spirit can take us no higher. Paul appropriately breaks off in a doxology of praise. Being filled with the fullness of God leads us to worship and prepares us to act on the exhortations in the following chapters. Like David when he blessed God, saying, “Of thine own have we given Thee” (1 Chron. 29:1414But who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee. (1 Chronicles 29:14)), Paul realized that all these things had their source in the heart of God, and it is befitting that they would return to Him in the way of glory and praise.
He speaks of God being “able to do” all that we could ever “ask or think” in bringing to fruition His all-wise plan to publicly glorify His Son through the Church. Some have mistakenly thought that this is referring to God answering our prayer requests. It is certainly true that God can and does answer our prayers in a better way than we often ask, but that is not what the Apostle is speaking of here. He is saying that if God had asked us to choose the best thing that could ever happen to us, it would never have entered our minds to ask or think of something so blessed as this. So God took the initiative and planned it all before the world began. And He did it all for His own good pleasure and our great blessing.
In deep, eternal counsel,
Before the world was made,
Before its deep foundations
On nothingness were laid;
God purposed us for blessing,
And chose us in His Son,
To Him to be conformed,
When here our course was run.
All that God has purposed will be brought to pass “according to the power that worketh in us.” In the first prayer the Apostle spoke of God’s power working for us, but in this second prayer He speaks of His power working in us. This is because the emphasis here is on God’s work of forming capacity in those who would compose this special vessel of testimony.
Hence, we see in this chapter the Apostle’s ministry involved preaching, teaching, and praying for the saints. Similarly, our preaching and teaching should be followed up with prayer that the things which we have presented would be made good in the hearts of God’s people.
Some Differences Between the Prayers in Chapters 1 and 3
The prayer in chapter 1 is to "the God of our Lord Jesus Christ;" the prayer in chapter 3 is to "the Father our of Lord Jesus Christ."
The prayer in chapter 1 is that we might know the plan that God has for the display of His Son in the world to come; the prayer in chapter 3 is that we might know the heart of the Planner.
The prayer in chapter 1 focuses on our place in Christ; the prayer in chapter 3 focuses on Christ having a place in us.
The prayer in chapter 1 speaks of God's power toward us; the prayer in chapter 3 speaks of God's power in us.
God’s Riches as Presented in Ephesians
The riches of His grace (chap. 1:7)—emphasizes how far down God reached to save us.
The riches of the glory of His inheritance (chap. 1:18)—emphasizes the great privileges that are ours in reigning with Christ.
Rich in mercy (chap. 2:4)—emphasizes the depth of the compassion of God’s heart.
Exceeding riches of His grace (chap. 2:7)—emphasizes the display of His grace toward us before the world.
The unsearchable riches of Christ (chap. 3:8)—emphasizes the many distinctive blessings that are our in Christ.
The riches of His glory (chap. 3:16)—emphasizes the greatness of the glory that surrounds Christ, the great Blesser of the universe.
Summary of Chapters 1-3
Chapter 1—The revelation of God’s eternal purpose for Christ and the Church. It discloses God’s ultimate plan to glorify His Son in two spheres (in heaven and on earth) in the world to come, through a specially formed vessel of testimony—the Church, which is His body and bride.
Chapter 2—God’s work in time calling and forming that vessel of testimony in view of the coming day of display. Every obstacle to accomplishing His objective is overcome by His love, His power, and His grace.
Chapter 3—Paul’s responsibility in making known the truth of the mystery, discharged in his preaching, his teaching, and his praying for the saints.