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Paul’s Ministry to the Gentiles3 This is the reason that I Paul am a prisoner for Christ Jesus for the sake of you Gentiles— 2for surely you have already heard of the commission of God’s grace that was given me for you, 3and how the mystery was made known to me by revelation, as I wrote above in a few words, 4a reading of which will enable you to perceive my understanding of the mystery of Christ. 5In former generations this mystery was not made known to humankind, as it has now been revealed to his holy apostles and prophets by the Spirit: 6that is, the Gentiles have become fellow heirs, members of the same body, and sharers in the promise in Christ Jesus through the gospel. 7 Of this gospel I have become a servant according to the gift of God’s grace that was given me by the working of his power. 8Although I am the very least of all the saints, this grace was given to me to bring to the Gentiles the news of the boundless riches of Christ, 9and to make everyone see what is the plan of the mystery hidden for ages in God who created all things; 10so that through the church the wisdom of God in its rich variety might now be made known to the rulers and authorities in the heavenly places. 11This was in accordance with the eternal purpose that he has carried out in Christ Jesus our Lord, 12in whom we have access to God in boldness and confidence through faith in him. 13I pray therefore that you may not lose heart over my sufferings for you; they are your glory. Prayer for the Readers14 For this reason I bow my knees before the Father, 15from whom every family in heaven and on earth takes its name. 16I pray that, according to the riches of his glory, he may grant that you may be strengthened in your inner being with power through his Spirit, 17and that Christ may dwell in your hearts through faith, as you are being rooted and grounded in love. 18I pray that you may have the power to comprehend, with all the saints, what is the breadth and length and height and depth, 19and to know the love of Christ that surpasses knowledge, so that you may be filled with all the fullness of God. 20 Now to him who by the power at work within us is able to accomplish abundantly far more than all we can ask or imagine, 21to him be glory in the church and in Christ Jesus to all generations, forever and ever. Amen.
New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
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15. Of whom the whole family. 135135 “This seems to me plainly to allude, and to be urged in opposition to Diana of Ephesus, who was the common goddess of the Asiatic cities, in whose worship they were united, and by whose common contributions her temple was built, which was the common temple of those incorporated cities, so that all Asia (as we have it, Acts 19:27) ‘worshipped her;’ which was therefore strictly and properly her family, over which she presided as the common mother and patroness; and there are models and ancient inscriptions remaining to this day, that abundantly prove it. Now the apostle tells these Ephesians, that, as Christians, they belonged to a nobler family, which took its denomination from, and was immediately subject to, God as a common Father; of whom the whole family in heaven and earth is named.” — Chandler. The relative, ἐξ οὗ, of whom, may apply equally to the Father and to the Son. Erasmus restricts it entirely to the Father. I do not approve of this; for readers ought to have been allowed a liberty of choice; nay, the other interpretation appears to be far more probable. The apostle alludes to that relationship which the Jews had with each other, through their father Abraham, to whom they trace their lineage. He proposes, on the contrary, to remove the distinction between Jews and Gentiles; and tells them, not only that all men have been brought into one family and one race through Christ, but that they are enabled to claim kindred even with angels. To apply it to God the Father would not be equally defensible, being liable to this obvious exception, that God formerly passed by the Gentiles, and adopted the Jews as his peculiar people. But when we apply it to Christ, the whole of Paul’s statement agrees with the facts; for all come and blend together, as one family, and, related to one God the Father, are mutually brethren. Let us therefore understand that, through the mediation of Christ, a relationship has been constituted between Jews and Gentiles, because, by reconciling us to the Father, he has made us all one. Jews have no longer any reason to boast that they are the posterity of Abraham, or that they belong to this or that tribe, — to despise others as profane, and claim the exclusive honor of being a holy people. There is but one relationship which ought to be reckoned, both in heaven and on earth, both among angels and among men — a union to the body of Christ. Out of him all will be found scattered. He alone is the bond by which we are united. 16. That he would give to you. Paul wishes that the Ephesians should be strengthened; and yet he had already bestowed on their piety no mean commendation. But believers have never advanced so far as not to need farther growth. The highest perfection of the godly in this life is an earnest desire to make progress. This strengthening, he tells us, is the work of the Spirit; so that it does not proceed from man’s own ability. The increase, as well as the commencement, of everything good in us, comes from the Holy Spirit. That it is the gift of Divine grace, is evident from the expression used, that he would give to you This the Papists utterly deny. They maintain that the second grace is bestowed upon us, according as we have individually deserved it, by making a proper use of the first grace. But let us unite with Paul in acknowledging that it is the “gift” of the grace of God, not only that we have begun to run well, but that we advance; not only that we have been born again, but that we grow from day to day. According to the riches of his glory. These words are intended to express still more strongly the doctrine of Divine grace. They may be explained in two ways: either, according to his glorious riches, making the genitive, agreeably to the Hebrew idiom, supply the place of an adjective, — or, according to his rich and abundant glory. The word glory will thus be put for mercy, in accordance with an expression which he had formerly used, “to the praise of the glory of his grace.” (Ephesians 1:6) I prefer the latter view. In the inner man. By the inner man, Paul means the soul, and whatever relates to the spiritual life of the soul; as the outward man denotes the body, with everything that belongs to it, — health, honors, riches, vigor, beauty, and everything of that nature. “Though our outward man perish, yet our inward man is renewed day by day;” that is, if in worldly matters we decay, our spiritual life becomes more and more vigorous. (2 Corinthians 4:16) The prayer of Paul, that the saints may be strengthened, does not mean that they may be eminent and flourishing in the world, but that, with respect to the kingdom of God, their minds may be made strong by Divine power. |