Ephesians 3:10 Komentář

This chapter consists of two parts. I. Of the account which Paul gives the Ephesians concerning himself, as he was appointed by God to be the apostle of the Gentiles (Eph 3:1-13). II. Of his devout and affectionate prayer to God for the Ephesians (Eph 3:14-21). We may observe it to have been very much the practice of this apostle to intermix, with his instructions and counsels, intercessions and prayers to God for those to whom he wrote, as knowing that all his instructions and teachings would be useless and vain, except God did co-operate with them, and render them effectual. This is an example that all the ministers of Christ should copy after, praying earnestly that the efficacious operations of the divine Spirit may attend their ministrations, and crown them with success.

INTRODUCTION TO EPHESIANS 3 In this chapter the apostle hints at his state and condition as a prisoner, and at the afflictions he endured for the sake of the Gospel; and whereas he knew these would be objected to his ministry, and be discouraging to the saints, he chiefly insists on these two things; namely, to assert his office of apostleship, and observe the knowledge of divine mysteries, and gifts of grace bestowed on him, which he does with all modesty and humility; and also to exhort the saints to constancy and perseverance, notwithstanding his tribulations; for which purpose he puts up several petitions for them; and the whole is concluded with a doxology, or an ascription of glory to God. In Eph 3:1, he declares himself a prisoner of Christ, for the sake of the Ephesians; and which was no objection to his being an ambassador of Christ, and an apostle of his, seeing he had a commission from him to dispense the word of his grace, Eph 3:2, of which, his knowledge in the mystery of Christ, he had by revelation, was an evident proof, Eph 3:3, which might easily be understood by what he had written in the former part of his epistle, Eph 3:4, and was such as had not been given to the saints in former times, as it was to him, and others, now, Eph 3:5, particularly the knowledge of the mystery of the calling of the Gentiles by the Gospel, Eph 3:6, of which Gospel to the Gentiles he was made a minister, through the gift of grace, and the energy of divine power, Eph 3:7, of which high honour he was unworthy, being, in his own esteem, the meanest of all the people of God; and the grace and favour was the greater, inasmuch as it was the unsearchable riches of Christ he was sent to publish, and that among the Gentiles, Eph 3:8, and to give men light into a mysterious affair, which from eternity had been hid, and kept a secret in the heart of God, the Creator of all things, Eph 3:9, but was now committed to him with this view, not only to be made known to the church, but by that to the heavenly principalities and powers, even that wise scheme of things which displays the manifold wisdom of God, and was formed according to an eternal purpose in Christ, Eph 3:10, through whom a way of access is opened to God, with boldness, faith, and confidence, as the Gospel declares, Eph 3:12. Wherefore, though he endured much tribulation for the sake of preaching this Gospel, this should not at all sink their spirits, or move them away from the hope of it; but they should rather glory that they had such a faithful preacher and defender of it, Eph 3:13. And as he desired their perseverance, so he prays for it, and for several things in order to it; the posture in which he prayed was by bowing the knee; the person to whom he prayed is described by his relation to Christ, as his Father, of whom, or of Christ, the whole family of God in heaven and earth are named, Eph 3:14. The petitions made by him are for internal strength from the Spirit of God, that so they might be enabled to persevere, Eph 3:16, and also, that Christ might continue to dwell in their hearts by faith, which would keep them from falling; and likewise, that they might have a lively sense, and a full persuasion of their interest in the love of God; even so as to comprehend with others its breadth, length, depth, and height, which would engage them to press forward, and to hold on, and out, and not faint at tribulations, Eph 3:17, And particularly he prays; that they might know more of the love of Christ, which is not fully to be known, and which would constrain them to follow him, and cleave to him with full purpose of heart; and that they might have a full supply of all grace to support, influence, and assist them, Eph 3:19, and for his own, and their encouragement, with respect to having the petitions made, the apostle ascribes glory to God by Christ, as it should be done in the church throughout all ages of time, under this consideration, as being able to do for his people abundantly more than they are able to ask of him, or can think of asking of him, or receiving from him, Eph 3:20.

To the intent that now unto the principalities and powers in heavenly places,.... By whom are meant, not civil magistrates, much less evil angels, but the good angels, the angels in heaven; See Gill on Eph 1:21. might be known by the church the manifold wisdom of God; not the perfection of wisdom, nor Jesus Christ the wisdom of God, nor the holy Scriptures; but the Gospel, which is the pure produce of the wisdom of God; which is gloriously displayed in the several doctrines of it; as in election, in choosing men in Christ for the security of their persons, in founding it not upon their works, but his own grace, for the security of his purpose, and in pitching on such persons as he has, for the magnifying of his grace: and in redemption, which is seen in the person of the Redeemer, who is both God and man; and in the manner in which it is effected, being both for the glory of God's grace and mercy, and for the honour of his justice and holiness; and wherein Satan is mortified, sin is condemned, and the sinner saved: and in justification, whereby sinful men become just with God: God is just, and yet the justifier of him that believes; the ungodly is justified, and yet not justified in his ungodliness, but from it: and in the pardon of sin, in which iniquity is forgiven, and yet vengeance is taken on men's inventions; it is an act of mercy, and yet of justice; it is by price, and yet of free grace; and the like may be observed of all other doctrines of the Gospel. And it may be called "manifold", because of its various doctrines and promises and because of the various instances of wisdom in them, and the various persons to whom it is made known, and the various times in which it is displayed: and now under the Gospel this is more clearly known, or made known to the angels by the church of God, through the ministry of the word in it, on which angels attend, being desirous to look more diligently into the mysteries of it; and by the displays of the wisdom and grace of God unto his church and people.

Those who are wise in mind have a certain attribute of nature peculiar to themselves; and they who have shown themselves capable, receive from the Supreme Wisdom a spirit of perception in double measure. For those who practise the common arts, are in what pertains to the senses highly gifted: in hearing, he who is commonly called a musician; in touch, he who moulds clay; in voice the singer, in smell the perfumer, in sight the engraver of devices on seals. Those also that are occupied in instruction, train the sensibility according to which the poets are susceptible to the influence of measure; the sophists apprehend expression; the dialecticians, syllogisms; and the philosophers are capable of the contemplation of which themselves are the objects. For sensibility finds and invents; since it persuasively exhorts to application. And practice will increase the application which has knowledge for its end. With reason, therefore, the apostle has called the wisdom of God "manifold," and which has manifested its power "in many departments and in many modes" -by art, by knowledge, by faith, by prophecy-for our benefit. "For all wisdom is from the Lord, and is with Him for ever," as says the wisdom of Jesus.

For the apostle goes on to infer (from his own statement): "in order that unto the principalities and powers in heavenly places might become known through the church the manifold wisdom of God." Whose principalities and powers does he mean? If the Creator's, how does it come to pass that such a God as He could have meant His wisdom to be displayed to the principalities and powers, but not to Himself? For surely no principalities could possibly have understood anything without their sovereign Lord.

True, to man it was not revealed; and art thou enlightening Angels and Archangels and Principalities and Powers? I am, saith he. For it was "hid in God," even "in God who created all things." And dost thou venture to utter this? I do, saith he. But whence hath this been made manifest to the Angels? By the Church. Again he saith, not merely the manifold but the much-manifold wisdom, that is, "the multiplied and varied." What then is this? Did not Angels know it? No, nothing of it; for if Principalities knew it not, much less could Angels ever have known it. What then? Did not even Archangels know it? No, nor even they. But whence were they going to know it? Who was to reveal it? When we were taught it, then were they also by us. For hear what the Angel saith to Joseph; "Thou shalt call His Name Jesus, for it is He that shall save His people from their sins." In speaking of "principalities" and "powers," he speaks both of those above and those beneath.

So abundant was God’s wisdom that he not only gave this teacher (Paul) to the Gentiles but also caused the truth to be-come known to the angelic spirits in heaven, who are the principalities and powers. They are powers because they have more power among the other spirits and are principalities because they are the principal powers.… The goal of all this is that the preaching of the church should be profitable to the Gentiles also. They are called to forsake their allegiance to the devil’s tyranny.

His expression through the church means through all the members of God and through every soul that has put on his mysteries and has hope in him. From this we understand what has been given to humanity. The powers and principalities in heaven are learning the wisdom of God through a human mediator.

Paul briefly touches on all the parts of the mystery that we have spoken of above when he speaks of the “manifold wisdom of God,” whether this be that he sent his Son or that such great majesty assumed the form of a slave or that greater gifts were given. The promises are so great: the forgiveness of sins, the promise of heaven, eternal life, glorification and our inheritance together with the same Christ in his resurrection after death and even his death itself. This is what makes up the manifold wisdom of God.

Neither the principalities and powers on high, nor those below, knew the mystery of the glorification of the Gentiles. For both angels and archangels knew only that Israel was the Lord's portion and His people. And Gabriel likewise knew only that He (the Messiah) would save His people from their sins. But that the Gentiles too would attain such honor — this the powers both on high and below have now learned through the Church, that is, through the benefactions bestowed upon us. For the benefactions toward us were their teachers of the wisdom of God. And he calls this "wisdom" not simply diverse, but "manifold," pointing to its extraordinary excellence and incomprehensibility. And Gregory of Nyssa says that before the incarnation the heavenly powers knew Divine wisdom simply, namely: since He created all things by His will alone, they acknowledged Him as mighty, and since He preserved all things by His wise providence, they considered Him a wise provider. And in this there is nothing manifold, that is, that one thing existed and He made another. But after the incarnation of God the Word, from opposites arise opposites: from death — life, from weakness — power, from dishonor — glory, and from all that seemed lowly — what is fitting. In this way the manifold wisdom and power of God became known to the heavenly powers. For when we came to know, then they too — through us, seeing what blessings the Church has been deemed worthy of, and through her coming to knowledge.

Once he has set forth the dignity of his office that arises from the magnitude of what it entrusts to him (3:8), the Apostle here gives evidence of his office's worth from the utility of its effect. This consists in the revelation of great realities to eminent persons. Three points are to be considered regarding this: First, to whom the revelation is directed (3:10a). Secondly, through whom it is made known, at through the church (3:10b). Thirdly, what is revealed, namely, the manifold wisdom of God (3:10a). The Apostle touches on four points in his description of this wisdom: First, its many facets (3:10). Secondly, how it is so manifold (3:11a). Thirdly, the source of this multiplicity (3:11b). Fourthly, the effect of its coming from that source (3:12). The wisdom which is revealed is manifold. Job 11 (5) briefly speaks of this diversity: "And I wish that God would speak with thee, and would open his lips to thee, that he might shew thee the secrets of wisdom, and that his law is manifold." "For in her," namely, divine wisdom, "is the spirit of understanding: holy, one, manifold" (Wis. 7:22). Manifold that is, in her effects, yet one in her essence. He discusses those to whom the manifold wisdom of God is revealed: that it may be made known to the principalities and powers, from which its greatness is evident. And, since there are also princes and potentates on earth, he adds in heavenly places meaning in heaven, where we shall be. Note here that Principalities and Powers are two ranks which, by their very names, designate a preeminence in action. The rank of Powers is ordered to check any hindrances to salvation, while the rank of Principalities takes the lead and gives commands that [salvation] might be carried into effect properly. The regulative function of the Principality rank is evident from that text of Psalm 67 (26-28): "Princes went before joined with singers... The princes of Juda are their leaders." The repressive function of the Powers is clear in Romans 13 (3-4): "Wilt thou then not be afraid of the power? Do that which is good; and thou shalt have praise from the same. For he is God's minister to thee, for good. But, if thou do that which is evil, fear; for he beareth not the sword in vain. For he is God's minister; an avenger to execute wrath upon him that doth evil." Hence, those to whom [the mystery] is made known are eminent; the holy angels by whom the saints are directed and protected. The means through which the manifold wisdom of God is made known to them is designated by his saying through the church. This presents no small problem. For a Gloss has "That is, through the Apostles preaching in the Church." This is one way it could be understood, the angels are taught by the Apostles, and this seems to have some grounds to it. For we notice that in heaven the higher angels, who are enlightened immediately by God, illumine and teach the lower angels who are not enlightened immediately by God. Therefore, it does not seem unreasonable that the Apostles should teach the angels since they were taught immediately by God according to John 1 (18): "The only begotten Son who is in the bosom of the Father, he hath declared him." However, another factor upsets the sufficiency of this [interpretation]. For there are two natures in Christ, the divine and the human. The Apostles were taught immediately by Christ in his human nature; but the angels immediately intuit the divine nature—even the lower angels, otherwise they would not be happy, since the beatitude of a rational creature can consist in the vision of the Divine Essence alone. It certainly would be unseemly and absurd for us to maintain that the saints in the fatherland could be taught by even the most perfect of those still on their way [to heaven]. Although among men born of women none greater than John the Baptist has arisen, yet "he that is the lesser in the kingdom of heaven is greater than he" (Lk. 7:28). To hold that the demons could be instructed by men is, at first glance, credible. But that the blessed could be educated by pilgrims when they immediately behold the Word, the spotless mirror reflecting all being, this should not be held and does not appear proper. Therefore, it must be asserted that the angels are instructed through the church, that is, through the apostolic preaching, as the Gloss maintains, in such a way that they are not taught by the Apostles, but in them. Augustine remarks, in his Super Genesim ad Litteram, that before God created [material] beings, he impressed on the angelic minds the intelligible patterns of natural realities. The "before" designating the order of nature and not of time, since from the standpoint of time everything was created together. As a result, angels know natural things in two ways. They know them in the Word, and this is termed their morning knowledge; and they know them in their own proper natures, this is referred to as their evening knowledge. Further, there exist certain intelligible patterns [operative in] the mysteries of grace which transcend the whole of creation. These intelligible patterns are not impressed on the angelic minds but are hidden in God alone. Thus the angels do not grasp them in themselves, nor even in God, but only as they unfold in the events [which the mysteries] effect. Now, the intelligible patterns relative to God's manifold wisdom belong to this category. They are hidden in God and gradually unfold in external effects. Clearly, therefore, the angels will understand them neither in themselves, nor in the Word, nor by the Apostles or any other wayfarer. Rather, they know [the mysteries of grace] hidden in the Divine Mind as they unfold in the Apostles themselves. This is like the case of a house, or the concept of a house to be built, in the mind of an architect. As long as it remains in his mind it can be known to no one—except God who alone penetrates into human souls. However, once the concepts are realized externally in the construction, in the house after it is built, anyone can learn from the building what previously was concealed in the architect's mind. Yet, they are not taught by the house but in the house. There is still another interpretation of that it may be made known to the principalities and powers in which the conjunction that is not taken causally, but in a certain way, consecutively. Thus it would read: To make known what is the dispensation of the mystery hidden for ages in God who has created all reality; hidden, nonetheless, in such a way that it was made known to Principalities and Powers. The sacrament was concealed in God in such a manner that he later revealed it to the Principalities and Powers, not from eternity but from the time they began to exist, for every creature has a beginning. This was not through the earthly Church but through the heavenly one—the true Church who is our mother and to whom we tend; on her is our militant Church patterned. Thus the through signifies only a natural sequence, [the mysteries] are made known "through the heavenly Church" in the sense that it is passed on from one to another. As when it is said: That fact is known throughout a whole realm or city because the news travelled from one person to another in their conversations. Acts 9 (42) uses this figure of speaking in reference to St. Peter's raising of Tabitha: "And it was made known throughout all Joppe; and many believed in the Lord." On the other hand, the Teacher comments on the text of Augustine in such a way that "to enlighten all men, that they may see what is the dispensation of the mystery which hath been hidden from eternity in God" (Eph. 3:9) occurs through the Church, that is, to all men who are in the earthly Church. But this is not in accord with Augustine's thought. Here it could be asked whether the angels knew of the mystery of the Incarnation from the beginning of the world. The Teacher replies that it was known to the higher angels but not the lower ones. So the lower angels ask: "Who is this that cometh from Edom, with dyed garments from Bosra?" (Is. 63:1). This opinion contradicts that of Blessed Dionysius who sees in the Holy Scriptures two questions asked by the angels about Christ. The first is from Psalm 23 (8): "Who is this King of Glory?" and the other is from Isaias 63 (1): "Who is this that cometh from Edom?" According to Dionysius, the first is asked by the lower angels and the second by the higher. He bases this on the fact that God does not reply to the first, but someone else says: "The Lord of hosts, he is the King of Glory" (Ps. 23:10). Whereas the second is answered by God immediately: "I, that speak justice and am a defender to save" (Is. 63:1). Hence, Dionysius prefers to say that both were ignorant of some [aspects of the mystery] and knew others. From the beginning all knew the mystery of the Incarnation in a general fashion, but as time passed—or in the temporal process—they learned its detailed intelligible patterns when they were explicated in external events.

Paul, a prisoner for the testimony of Jesus, declares his knowledge of what had been a mystery from all ages, that the Gentiles should be fellow heirs and of the same body with the Jews, Eph 3:1-6. Which doctrine he was made a minister, that he might declare the unsearchable riches of Christ, and make known to principalities and powers this eternal purpose of God, Eph 3:7-12. He desires them not to be discouraged on account of his tribulations, Eph 3:13. His prayer that they might be filled with all the fullness of God, Eph 3:14-19. His doxology, Eph 3:20, Eph 3:21.

That now unto the principalities and powers in heavenly places - Who are these principalities and powers? Some think evil angels are intended, because they are thus denominated, Eph 6:12. Others think good angels are meant; for as these heavenly beings are curious to investigate the wondrous economy of the Gospel, though they are not its immediate objects, see Pe1 1:12, it is quite consistent with the goodness of God to give them that satisfaction which they require. And in this discovery of the Gospel plan of salvation, which reconciles things in heaven and things on earth - both men and angels, these pure spirits are greatly interested, and their praises to the Divine Being rendered much more abundant. Others imagine the Jewish rulers and rabbins are intended, particularly those of them who were converted to Christianity, and who had now learned from the preaching of the Gospel what, as Jews, they could never have known. I have had several opportunities of showing that this sort of phraseology is frequent among the Jews, and indeed not seldom used in the New Testament. Dr. Macknight, whose mode of arguing against this opinion is not well chosen, supposes that "the different orders of angels in heaven are intended, whose knowledge of God's dispensations must be as gradual as the dispensations themselves; consequently their knowledge of the manifold wisdom of God must have been greatly increased by the constitution of the Christian Church." Of this there can be no doubt, whether the terms in the text refer to them or not. By the Church - That is, by the Christians and by the wonderful things done in the Church; and by the apostles, who were its pastors. The manifold wisdom of God - Ἡ πολυποικιλος σοφια· That multifarious and greatly diversified wisdom of God; laying great and infinite plans, and accomplishing them by endless means, through the whole lapse of ages; making every occurrence subservient to the purposes of his infinite mercy and goodness. God's gracious design to save a lost world by Jesus Christ, could not be defeated by any cunning skill or malice of man or devils: whatever hinderances are thrown in the way, his wisdom and power can remove; and his infinite wisdom can never want ways or means to effect its gracious designs.

HIS APOSTOLIC OFFICE TO MAKE KNOWN THE MYSTERY OF CHRIST REVEALED BY THE SPIRIT: PRAYER THAT BY THE SAME SPIRIT THEY MAY COMPREHEND THE VAST LOVE OF CHRIST: DOXOLOGY ENDING THIS DIVISION OF THE EPISTLE. (Eph. 3:1-21) of Jesus Christ--Greek, "Christ Jesus." The office is the prominent thought in the latter arrangement; the person, in the former. He here marks the Messiahship of "Christ," maintained by him as the origin of his being a "prisoner," owing to the jealousy of the Jews being roused at his preaching it to the Gentiles. His very bonds were profitable to ("for" or "in behalf of you") Gentiles (Eph 3:13; Ti2 2:10). He digresses at "For this cause," and does not complete the sentence which he had intended, until Eph 3:14, where he resumes the words, "For this cause," namely, because I know this your call of God as Gentiles (Eph 2:11-22), to be "fellow-heirs" with the Jews (Eph 3:6), "I bow my knees to" the Father of our common Saviour (Eph 3:14-15) to confirm you in the faith by His Spirit. "I Paul," expresses the agent employed by the Spirit to enlighten them, after he had been first enlightened himself by the same Spirit (Eph 3:3-5, Eph 3:9).

The design of God in giving Paul grace to proclaim to the Gentiles the mystery of salvation heretofore hidden. now--first: opposed to "hidden from the beginning of the world" (Eph 3:5). unto the principalities and--Greek adds "the" powers--unto the various orders of good angels primarily, as these dwell "in the heavenly places" in the highest sense; "known" to their adoring joy (Ti1 3:16; Pe1 1:12). Secondarily, God's wisdom in redemption is made known to evil angels, who dwell "in heavenly places" in a lower sense, namely, the air (compare Eph 2:2 with Eph 6:12); "known" to their dismay (Co1 15:24; Col 2:15). might be known--Translate, "may be known." by the church--"by means of," or "through the Church," which is the "theater" for the display of God's manifold wisdom (Luk 15:10; Co1 4:9): "a spectacle (Greek, 'theater') to angels." Hence, angels are but our "fellow servants" (Rev 19:10). manifold wisdom--though essentially one, as Christ is one, yet varying the economy in respect to places, times, and persons (Isa 55:8-9; Heb 1:1). Compare Pe1 4:10, "stewards of the manifold grace of God." Man cannot understand aright its single acts till he can survey them as a connected whole (Co1 13:12). The call of the Church is no haphazard remedy, or afterthought, but part of the eternal scheme, which, amidst manifold varieties of dispensation, is one in its end.