Ephesians 3:7 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.

Whereof I was made a minister,.... That is, of the Gospel, not by men, but by God: and he is a true minister of the Gospel who is called of God to the work of the ministry, and is qualified by him with grace and gifts for it; and who faithfully discharges it according to the ability God has given; and such an one was the apostle: according to the gift of the grace of God given unto me; not according to his natural capacity, his liberal education, or acquired learning; but according to a gift, a ministerial gift bestowed upon him, for such service: for this gift of grace does not design the grace of God wrought in his soul; nor the doctrines of grace, the subject of the Gospel ministry; nor the efficacious grace of God, which makes that successful and useful to the souls of men; but a gift of interpreting the Scriptures, and of explaining the truths of the Gospel to the edification of men; and which is a distinct thing from natural abilities, human learning, or internal grace; for there may be all these, and yet a man not fit to be a minister of the Gospel; what qualifies men for that is the above gift, which God, of his sovereign good will and pleasure, gives to some of the sons of men: by the effectual working of his power; the power of God is seen in working grace in the hearts of men, thereby making them believers in Christ; and it is also displayed in the gifts of the Spirit bestowed on men, which is called a being endued with a power from on high; thereby making men, and not angels, and these oftentimes the meanest and weakest, ministers of Christ; and likewise in assisting them in their work, and in carrying them through it, and in making them successful in it, to the conversion of sinners, and the edification of saints.

He had said, "I am a prisoner;" but now again he says, that all is of God, as he says, "according to the gift of His grace;" for according to the power of the gift is the dignity of this privilege. But the gift would not have been enough, had it not also implanted in him power. For a work indeed it was of power, of mighty power, and such as no human diligence was equal to. For he brought three qualifications to the preaching of the word, a zeal fervent and venturous, a soul ready to undergo any possible hardship, and knowledge and wisdom combined. For his love of enterprise, his blamelessness of life, had availed nothing, had he not also received the power of the Spirit.

Everywhere Paul reminds us that we receive God’s gifts not by our own merit but by grace. Grace belongs to the giver, not to the recipient. And by adding “according to the working of his power,” he also ascribes this to God, so that “if I do any work, it is God’s power. For it is not my power that works in me but God’s.”

I became a minister of this gospel and find myself in bonds for its sake; but this is not my own doing, but a gift of divine grace, which was given to me not simply or sparingly, but abundantly and generously, as befits the almighty God to give. Or else — since He granted me this ministry, He also furnished me with power. For a dignity is useless if power is not joined with it. Three things we must bring to ministry: a soul ready for dangers, wisdom and understanding, and a blameless life, while it is God's part to give the power through which all these would become effective.

After the Apostle has discussed the grace given him relative to the knowledge of divine mysteries (3:3), he indicates the same with respect to carrying these mysteries themselves into effect. Concerning this he makes two points: First, he acknowledges the assistance of grace granted him to put them into practice. Secondly, he speaks of the ministerial duty confided to him (3:8). The first has two divisions: First, he briefly treats of putting divine mysteries into effect. Secondly, he shows how help has been given him (3:7b). The realization of divine realities was committed to him by way of a ministry. He says in relation to this: I assert that this ministry has been entrusted to me, that the Gentiles are co-heirs by the Gospel and through it they share as well in God's promise in Christ Jesus, of whom I am made a minister. As though he stated: I do not fulfill or carry out [this mystery] as if it came from me or was mine, but as a ministry belonging to God. "For this man is to me a vessel of election, to carry my name before the Gentiles" (Act. 9:15). "Let a man so account of us as of the ministers of Christ and the dispensers of the mysteries of God" (1 Cor. 4:1). When he writes according to the gift of the grace of God he touches on the aid granted him to carry out the mysteries. This type of assistance was twofold. One was the capacity to put them into effect, and another was the very actions or activities themselves. God bestows the capability by infusing the virtue and grace through which a man is able and fit for action; while he confers the action itself insofar as he moves us interiorly and spurs us on to good. Receiving both from God, the Apostle acknowledges the first in saying: I am made a minister, certainly not on my own merits, nor by my own virtue, but according to the gift of the grace of God which is given to me. For I was made worthy to realize the divine mysteries which previously I had persecuted. "I have labored more abundantly than all they. Yet not I, but the grace of God with me" (1 Cor. 15:10). In reference to the second he states according to the operation which God effects inasmuch as his power causes us both to will and to act in accord with good will. This can be interpreted in another way according to a Gloss. What is said here refers to what immediately preceded (v. 6). For the pagans to have become co-heirs, and of the same body, and co-partners of God the Father's promise—this is a gift God gave the Gentiles in Christ. That is, they come through Christ, according to the operation of his power in that he has powerfully acted in raising Christ from the dead.

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.

Whereof I was made a minister - Διακονος· A deacon, a servant acting under and by the direction of the great Master, Jesus Christ; from whom, by an especial call and revelation, I received the apostolic gifts and office, and by την ενεργειαν της δυναμεως αυτου, the energy, the in-working of his power, this Gospel which I preached was made effectual to the salvation of vast multitudes of Jews and Gentiles.

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).

Whereof--"of which" Gospel. according to--in consequence of, and in accordance with, "the gift of the grace of God." given--"which (gift of grace) was given to me by (Greek, 'according to,' as in Eph 3:20; Eph 1:19 : as the result of, and in proportion to) the effectual working (Greek, 'energy,' or 'in-working') of His power."