Ephesians 3:5 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.

Which in other ages was not made known unto, the sons of men,.... That is, which mystery of Christ, and of the Gospel, was not made known to men in general, nor so clearly as under the Gospel dispensation. Some hints were given of it to Adam, immediately after his fall; and the Gospel was before preached to Abraham, Moses, and David, and others knew something of it; and it was still more fully dispensed in the times of the prophet Isaiah, and other following prophets: but then the knowledge of it was not so extensive, nor so clear as now; it lay hid in types and shadows, in obscure prophecies and short hints. Moreover, this may have respect particularly to the calling of the Gentiles, as appears from the following words; this was, in some measure, made known, as that in Christ all the nations of the earth should be blessed; that when Shiloh came, to him should the gathering of the people be; that the Messiah should be an ensign of the people, and to him should the Gentiles seek; that he should be the covenant of the people, and a leader and a commander of them; and that there should be great flockings to him; but then this was not known to many, and the time, mode, and circumstances of it were but little understood, and comparatively speaking, it was not known: however, it was not so known, as it is now revealed unto his holy apostles and prophets by the spirit. The apostles and prophets were the superior officers in the Gospel dispensation; the former design the twelve apostles of Christ, and the latter such who had the gift of interpreting the prophecies of the Old Testament, and of foretelling things to come, having received gifts from Christ to fit them for such offices, some apostles, some prophets; and to these a revelation was made of the mystery of the Gospel in general, and of the calling of the Gentiles in particular, by the Spirit, who searches the deep things of God, and reveals them, and leads into all truth; and who, by falling upon the Gentiles, as upon Cornelius and his family, and by the success which he gave to the Gospel in the Gentile world, made their calling clear and manifest. The Complutensian edition reads, "by the Holy Spirit"; and so the Arabic and Ethiopic versions.

Men must then be saved by learning the truth through Christ, even if they attain philosophy. For now that is clearly shown "which was not made known to other ages, which is now revealed to the sons of men." For there was always a natural manifestation of the one Almighty God, among all right-thinking men; and the most, who had not quite divested themselves of shame with respect to the truth, apprehended the eternal beneficence in divine providence.

What then, tell me, did not the Prophets know it? How then doth Christ say, that Moses and the Prophets wrote "these things concerning Me?" And again, "If ye believed Moses, ye would believe Me." And again, "Ye search the Scriptures, because ye think that in them ye have eternal life, and these are they which bear witness of me." His meaning is this, either that it was not revealed unto all men, for he adds, "which in other generations was not made known unto the sons of men, as it hath now been revealed;" or else, that it was not thus made known by the very facts and realities themselves, "as it hath now been revealed unto His holy Apostles and Prophets in the Spirit." For reflect. Peter, had he not been instructed by the Spirit, never would have gone to the Gentiles. For hear what he says, "Then hath God given unto them the Holy Ghost, as well as unto us." That it was by the Spirit that God chose that they should receive the grace. The Prophets then spoke, yet they knew it not thus perfectly; so far from it, that not even did the Apostles, after they had heard it. So far did it surpass all human calculation, and the common expectation.

He teaches that there is a perfect harmony—a complete unity and identity—between the revelations given to him and those given to the apostles. His purpose is to avoid discord and any appearance of having received by revelation something that was not given to the apostles by the living Christ.

It was made known incrementally to the prophets of old, but not fully then as it is now. For they did not see the whole picture but wrote down words about aspects of it. … Remember that in the apostles’ day there were many who had the gift of prophecy. It is in this order that he mentions that the revelation was known to the apostles and then to the prophets.

What then? Did the prophets truly not know? But how then does Christ say: "Moses and the prophets wrote about Me"; and "search the Scriptures..." and "they testify of Me" (Jn. 5:39)? But Paul, first of all, says what was not revealed to all people, since he added: "which was not made known to previous generations of the sons of men." And secondly, what was not revealed even to the prophets in such a way as it has now been manifested in deed itself to the apostles and the New Testament prophets, by the Holy Spirit. For if the Spirit had not instructed Peter, the latter would not have received into the Church the gentile Cornelius with his household (Acts 10:3). And notice, it is not concerning circumcision, but concerning the gentiles that the Spirit gives revelation, because the reception into the Church of the despised gentiles was a great matter. And to such a degree did the ancients not know this mystery, that even the great Peter needed instruction from the Spirit concerning this.

It is also eminent since it was revealed to the Apostles alone. Hence he adds which in other generations was not known. For although the mysteries of Christ were revealed to the prophets and patriarchs, they were more clearly revealed to the Apostles. To the prophets and patriarchs they were revealed in vague generality; but they were shown in their singular and determinate circumstances to the Apostles. Other generations admits of a twofold explanation. In one, by generations the times of the generations are understood, as in Psalm 144 (13): "Thy dominion endureth throughout all generations." Then the meaning is which in other generations, that is, times, [the mystery] was not known to the sons of men, to no rational creature, neither to men nor to angels. "Thou has hid these things from the wise and the prudent, and hast revealed them to little ones" (Mt. 11:25). As it is now revealed to his holy Apostles and prophets in the Spirit, to them, namely, who interpret the Scriptures and explain the Law in the spirit of the New Testament. "To you it is given to know the mystery of the kingdom of God; but to the rest in parables" (Lk. 8:10). "And turning to his disciples he said: Blessed are the eyes that see the things which you see. For I say to you that many prophets and kings have desired to see the things that you see and have not seen them" (Lk. 10:23-24). Another interpretation takes generations in the sense of human generations, as in Matthew 23 (36): "All these things shall come upon this generation." Then the meaning is which in other generations was not known to those men, that is, who were born in the preceding generations. The rest [is interpreted] as above. "Who hath believed our report? And to whom is the arm of the Lord revealed?" (Is. 53:1). But certainly this sacrament of faith was revealed to some of the Old Testament fathers, as is implied in John 8 (56): "Abraham, your father, rejoiced that he might see my day; he saw it and was glad." And [it was also revealed] to the prophets, according to Joel 2 (28): "And it shall come to pass after this, that I will pour out my spirit upon all flesh: and your sons and your daughters shall prophesy." But it was revealed to them in certain generalities, whereas [it was disclosed] to the Apostles clearly and completely. Three reasons account for this. First, because the Apostles received the revelation immediately from the Son of God: "The only begotten Son who is in the bosom of the Father, he hath declared him" (Jn. 1:18). The prophets and fathers of the Old Testament, on the other hand, were taught by angels, or through some similar imagery: "And one of the seraphims flew to me: and in his hand was a live coal which he had taken with the tongs off the altar" (Is. 6:6). Hence, the Apostles received it more clearly. Secondly, they did not see in symbols and riddles as the prophets did, but were given a plain view of the Lord's glory: "Blessed are the eyes that see the things which you see" (Lk. 10:23). Thirdly, since the Apostles were meant to carry into effect and communicate this sacrament, it was necessary for them to be more instructed in it than others. "Others have labored; and you have entered into their labors" (Jn. 4:38).

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.

Which in other ages was not made known - That the calling of the Gentiles was made known by the prophets in different ages of the Jewish Church is exceedingly clear; but it certainly was not made known in that clear and precise manner in which it was now revealed by the Spirit unto the ministers of the New Testament: nor was it made known unto them at all, that the Gentiles should find salvation without coming under the yoke of the Mosaic law, and that the Jews themselves should be freed from that yoke of bondage; these were discoveries totally new, and now revealed for the first time by the Spirit of God.

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).

in other ages--Greek, "generations." not made known--He does not say, "has not been revealed." Making known by revelation is the source of making known by preaching [BENGEL]. The former was vouchsafed only to the prophets, in order that they might make known the truth so revealed to men in general. unto the sons of men--men in their state by birth, as contrasted with those illuminated "by the Spirit" (Greek, "IN the Spirit," compare Rev 1:10), Mat 16:17. as--The mystery of the call of the Gentiles (of which Paul speaks here) was not unknown to the Old Testament prophets (Isa 56:6-7; Isa 49:6). But they did not know it with the same explicit distinctness "As" it has been now known (Act 10:19-20; Act 11:18-21). They probably did not know that the Gentiles were to be admitted without circumcision or that they were to be on a level with the Jews in partaking of the grace of God. The gift of "the Spirit" in its fulness was reserved for the New Testament that Christ might thereby be glorified. The epithet, "holy," marks the special consecration of the New Testament "prophets" (who are here meant) by the Spirit, compared with which even the Old Testament prophets were but "sons of men" (Eze 2:3, and elsewhere).