Ephesians 3:12 Kommentar

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.

In whom we have boldness and access,.... Into the holy of holies, to the throne of grace there, and to God the Father, as seated on it: Christ is the way of access; union to him gives right of access; through his mediation his people have audience of God, and acceptance with him, both of person and service: and this access is with boldness; which denotes liberty of coming, granted by God, and a liberty in their own souls to speak out their minds plainly and freely; and an holy courage and intrepidity of soul, being free from servile fear, or a spirit of bondage; which is owing to the heart being sprinkled from an evil conscience, to an act of faith, on the person, blood, and righteousness of Christ, and to a view of God, as a God of peace, grace and mercy: and this access may be had with confidence by the faith of him; with confidence of interest in the everlasting love of God; of relation to him, as a covenant God and Father; of his power, faithfulness, and willingness to fulfil his promises; of his hearing and answering prayer; of the fulness of Christ, the prevalence of his mediation, and of the acceptance of persons and performances through him; and of the work of grace being carried on till the day of Christ; and of entrance at last into the heavenly glory: and this access is not local but spiritual; it is by faith, and so is peculiar to believers; and the confidence with which it may be had, arises from its being by the faith of Christ; not that faith which Christ himself had, and exercised as man, but that of which he is both the object and author; or that by which souls believe in him for acceptance, for righteousness, for pardon, for every supply of grace, and for eternal life and happiness.

"In whom we have," saith he, "boldness, and access in confidence through our faith in him." "Have access," not as prisoners, he says, nor yet, as persons candidates for pardon, nor as sinners; for, saith he, we have even "boldness with confidence," that is, accompanied with cheerful trust; arising from what source? through our faith in Him.

Nothing can give us such trust in God and purity of conscience … as the Word, the truth, the wisdom and the righteousness received in Christ.… One who thinks in an orderly manner now has the Word and reason as the content of his faith. One who can comprehend wisdom has wisdom as the content of his faith. One who understands truth has truth as the content of his faith. One who lives righteously now has righteousness as the content of his faith.

That all things came about through Christ is evident, he says, from the fact that He is the One who brought us. However, we were not brought as captives, nor as sinners, but we have boldness, and not simply so, but with hope and confidence. From where do we have this? From faith, he says: it, having freed us from sins, instilled in us boldness and confidence.

The effect of this source consists in a great fruit which comes to us from Christ. This is expressed at in whom we have assurance... Concerning this he does two things: First, he puts down the blessings we receive. Secondly, he designates through what we receive them (3:12b). There are two goods which we obtain. One pertains to the hope of attaining [to our reward]; and in reference to this he says in whom, namely Christ, we have assurance of arriving at heaven and our eternal inheritance. "Have confidence, I have overcome the world" (Jn. 16:33). "Such assurance we have, through Christ, towards God" (2 Cor. 3:4). The second good pertains to the power of attaining to [our reward]; in respect to which he states that we have access with confidence. "Let us go, therefore, with confidence to the throne of his glory" (Heb. 4:16). "Thou shalt call me father and shall not cease to walk after me" (Jer. 3:19). "By whom [Christ] also we have access through faith into this grace wherein we stand; and glory in the hope of the glory of the sons of God" (Rom. 5:2). The means by which these are given us is by the faith of him, namely, of Christ. "Being justified, therefore, by faith, let us have peace with God, through our Lord Jesus Christ" (Rom. 5:1). That we might summarize [what has been said above] briefly, I assert that God's many-faceted wisdom is revealed in the differentiation and pre-determining of the ages, which gives us assurance and access to the Father by faith in him.

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.

In whom we have boldness - By whom we, Gentiles, have την παρῥησιαν, this liberty of speech; so that we may say any thing by prayer and supplication, and την προσαγωγην, this introduction, into the Divine presence by faith in Christ. It is only in his name we can pray to God, and it is only by him that we can come to God; none can give us an introduction but Christ Jesus, and it is only for his sake that God will either hear or save us. It is on the ground of such scriptures as these that we conclude all our prayers in the name, and for the sake, of Jesus Christ our Lord.

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).

Translate, "our boldness and our access (Eph 2:18) in confidence through our faith in Him." ALFORD quotes as an instance, Rom 8:38, &c. "THE access" (Greek) implies the formal introduction into the presence of a monarch.