Updated May 2018
CLEAR CREEK BAPTIST BIBLE COLLEGE
AN EXEGESIS OF (YOUR PASSAGE)
A PAPER PRESENTED TO
DR HELTON
IN PARTIAL FULFILLMENT
OF THE REQUIREMENTS FOR (COURSE NUMBER)
BY
(YOUR NAME)
DATE DUE
Student’s Last Name 1
Observations
For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles— 2 Surely you
have heard about the administration of God’s grace that was given to me for you, 3 that is, the
mystery made known to me by revelation, as I have already written briefly. 4 In reading this,
then, you will be able to understand my insight into the mystery of Christ, 5 which was not
made known to people in other generations as it has now been revealed by the Spirit to God’s
holy apostles and prophets. 6 This mystery is that through the gospel the Gentiles are
heirs together with Israel, members together of one body, and sharers together in the promise in
Christ Jesus.7 I became a servant of this gospel by the gift of God’s grace given me through the
working of his power. (Eph. 3:1-7 NIV, 2011)
1
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
15.
(v.1-4&7)
(v.1,2,4)
(v.1,2,4)
(v.2,5,7)
(v.3,4,6)
(v.6)
(v.1&6)
(v.2&3)
(v.3&5)
(v.2&7)
(v.2&7)
(v.6&7)
(v.6&7)
(v.5)
(v.6)
16.
(v.4)
17.
18.
19.
20.
21.
22.
23.
(v.1)
(v.6)
(v.2)
(v.3)
(v.5)
(v.2)
(v.2&7)
24.
25.
26.
27.
28.
29.
30.
(v.3)
(v.3)
(v.4)
(v.4)
(v.4)
(v.2&5)
(v.5)
Repeated word – I, me, my (x7)
Repeated word – you (x4)
Repeated word – Christ, Christ Jesus (x3)
Repeated word – God’s (x3)
Repeated word – mystery (x3)
Repeated word – together (x3)
Repeated word – Gentiles (x2)
Repeated word – have (x2)
Repeated word – made known (x2)
Repeated word – grace (x2)
Repeated word – given (x2)
Repeated word – gospel (x2)
Repeated word – through (x2)
Contrast – a former understanding versus a new understanding
Comparison – The Gentiles and Israel are both heirs and sharers in the
promise of Jesus
Cause and Effect – reading the letter will give understanding to Paul’s
insight
Figure of Speech – “prisoner” – metaphor
Figure of Speech – “of one body – metaphor
Conjunction – surely
Conjunction – as
Conjunction – and
Verb – have heard – active, plural – subject is “you”.
Verb – given (x2) – passive, singular – subject is “God’s grace – main
verb
Verb – made – passive, singular – subject is “mystery”
Verb – written – active, singular – subject is “I” (Paul)
Verb – reading – active, plural – subject is “you” – important verb
Verb – be able – present, plural – subject is “you”
Verb – understand – active – subject is “you” – main verb
Verb – made known (x2) – passive, singular – subject is “mystery”
Verb – been revealed – passive, singular – subject is “mystery” –
important verb
Student’s Last Name 2
31.
32.
33.
34.
35.
36.
37.
38.
39.
40.
(v.6)
(v.7)
(v.1-4&7)
(v.1,2,4)
(v.7)
(v.3)
(v.4)
(v.7)
(v.7)
(v.6)
41.
(v.4)
42.
(v.7)
43.
44.
45.
46.
47.
(v.5)
(v.1)
(v.4)
(v.7)
(v.6)
48.
49.
50.
51.
52.
53.
(v.1)
(v.7)
(v.3,4,6)
(v.4&5)
(v.12)
(v.1,7)
Verb – are – present, active – subject is “Gentiles” – important verb
Verb – became – passive, singular – subject is “I” (Paul)
Pronoun – I, me, my; antecedent – Paul
Pronoun – you; antecedent – Gentiles
Pronoun – His; antecedent – God
Means – “the mystery made known to me by revelation”
Means – “In reading this, then, you will be able to understand”
Means – “became a servant of this gospel by the gift of God’s grace”
Means – “God’s grace given me through the working of His power”
Purpose/Result Statement – “through the gospel the Gentiles are heirs
together with Israel, members together of one
body, and sharers together in the promise in
Christ Jesus.”
Conditional Clause – “In reading this, then, you will be able to understand
my insight into the mystery of Christ”
Action of God – “God’s grace given me through the working of His
power”
Action of God – “revealed by the Spirit”
Actions/Role of Man – “prisoner of Christ Jesus”
Actions/Role of Man – “In reading this”
Actions/Role of Man – “became a servant of this gospel”
Actions/Role of Man – “heirs together, …members together, …sharers
together”
Emotional Terms – “prisoner”
Emotional Terms – “servant”
Emotional Terms – “mystery”
Tone – anticipation; something huge is being revealed
Tone – excitement; similar to an announcement after a drum roll
Inclusio – “Paul, a prisoner” … “I became a servant”
Student’s Last Name 3
Main Idea
Paul’s explains his purpose was to share God’s gracious revealing of the mystery that the
Gentiles are heirs together with Israel and sharers together with them in God’s promise through
the gospel of Christ Jesus.
I.
Outline
Paul explains his purpose is to share with the Gentiles the mystery of God’s grace.
– (Ephesians 3:1, 2)
1
For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles.
2
Surely you have heard about the administration of God’s grace that was given to
me for you,
II.
Paul explains that God was the True Revealer of the mystery. – (Ephesians 3:3-5)
3
that is, the mystery made known to me by revelation, as I have already written
briefly. 4 In reading this, then, you will be able to understand my insight into the
mystery of Christ, 5 which was not made known to people in other generations as it has
now been revealed by the Spirit to God’s holy apostles and prophets.
III.
Paul explains that by God’s grace the Gentiles are heirs to the promise in Christ
Jesus together with Israel. – (Ephesians 3:6,7)
6
This mystery is that through the gospel the Gentiles are heirs together with Israel,
members together of one body, and sharers together in the promise in Christ Jesus. 7 I
became a servant of this gospel by the gift of God’s grace given me through the
working of his power.
Student’s Last Name 4
Introduction
A few weeks ago in the library, we celebrated Library Week. This year’s theme was,
“Mystery in the Stacks.” Part of Library Week is doing different games to engage the campus
community in the library. What better way to draw people in than to do a murder mystery. So,
we killed Cody (pretended to, of course). Leading up to the week, I had a lot of preparation to
do. I had to write clues to lead people to the suspects, I had to stage a crime scene, I had to create
an atmosphere where all were suspect, and no one could know the answer.
God has had a mystery that He has put into motion since the very first sin in the Garden
of Eden when the need for Jesus began. Throughout time, He has set into motion the ultimate
revelation of this mystery. He has given clues throughout the history of the world. These clues
appear repeatedly in the record of the Scriptures. God’s people needed clues to point them to his
ultimate plan. These clues set the stage for the ultimate plot climax when Jesus redeemed the
world through His sacrifice and resurrection. Yet, God still had more to reveal. Here in this
pericope, Paul tells of how the Spirit has revealed to him the complete mystery that God has
unfolded for all to know. Jesus came to save all who put their faith in Him.
Student’s Last Name 5
Background Context
While the name of this epistle is now Ephesians, the true intended audience for this letter
is ultimately unknown. The personal address in verse 1, en Epheso, is thought to have been
added later than the original writing. This is supported by the fact that the oldest Greek codices
do not contain the address to the church in Ephesus.1 Considering the fact that the specific
intended audience is not readily clear, the position that this was most likely intended to be a
circular letter is commonly adopted by many scholars.2
The authorship of the letter is also a source of contention among scholars. Though the
letter itself does contain the claim that the writer is Paul himself, there are questions to the
validity of this claim. Four points of contention listed in the Expositors Commentary are:
1. The language and style are not typical of Paul. 2. The language in the letter does not seem
to fit the relationship that Paul had with the church in Ephesus. 3. The theology does not
seem to fit that which is typical of Paul. 4. The similarities in Ephesians and Colossians
create questions as to the authorship.3
Even with these points of questionability, there are two points where Paul specifically names
himself as the writer. Also notable is the fact it is questionable whether or not pseudonymity was
practiced at all by the early Christians.4
The location of the writing is most likely in Rome where Paul would have been in
custody at the time for bringing Gentiles into the temple with him.5 The time of the writing is
1
William W. Klein, The Expositor's Bible Commentary: Ephesians - Philemon, revised edition, edited by Tremper
Longman and David E. Garland, (Grand Rapids, MI: Zondervan, 2012), 34.
2
NIV Cultural Backgrounds Study Bible: Bringing to Life the Ancient World of Scripture (Grand Rapids, MI:
Zondervan, 2016), 2056.
3
William W. Klein, The Expositor's Bible Commentary: Ephesians - Philemon, revised edition, edited by Tremper
Longman and David E. Garland, (Grand Rapids, MI: Zondervan, 2012), 23-24.
4
Spurgeon Study Bible: Christian Standard Bible, (Nashville, TN: Holman Bible Pub, 2017), 1585.
5
NIV Cultural Backgrounds Study Bible: Bringing to Life the Ancient World of Scripture (Grand Rapids, MI:
Zondervan, 2016), 2056.
Student’s Last Name 6
traditionally thought to be around AD 60-61, while he would have been held captive; his
captivity at the time is thought to have been in the form of house arrest.6
Ultimately, the letter was penned by Paul, or someone saying that they were Paul, while
Paul was in prison for sharing the Good News with Gentiles. The letter was written to Gentile
believers, possibly in Ephesus or somewhere in Asia Minor. Also, the letter was most likely
intended as a circular letter, and even if the intended audience was not specifically the Ephesians,
it may have eventually been read to them as well as in many other places.7
Literary Context
The book of Ephesians is, in its most basic literary form, written in the form of a letter.
There are many facets to this letter as it does not follow only the typical form of a letter. Andrew
T. Lincoln states, “it can be said that Ephesians has a few of the usual features of the Pauline
letter’s body – its own formal opening, its transitional formulae, and its concluding
‘eschatological climax’ or mention of an apostolic parousia or travel plans.”8 However, the letter
is also descriptive and doxological in style.9 The position that this was most likely a circular
letter is somewhat supported in the style of the letter, as the letter is written in an oratorical style
and is written similarly to a sermon or homily.10 The letter’s frequent use of parallelism and
repetition is also consistent with Hebrew poetry and epideictic rhetoric.11 The first three chapters
in Ephesians are similar to a long opening filled with praise, prayer, and thanksgiving, while
6
Spurgeon Study Bible: Christian Standard Bible, (Nashville, TN: Holman Bible Pub, 2017), 1585.
William W. Klein, The Expositor's Bible Commentary: Ephesians - Philemon, revised edition, edited by Tremper
Longman and David E. Garland, (Grand Rapids, MI: Zondervan, 2012), 35.
8
Andrew T. Lincoln, Word Biblical Commentary: Ephesians. Vol. 42, edited by Bruce M. Metzger (Dallas, TX: Word
Books, 1990), xxxviii.
9
Klyne Snodgrass, Ephesians: From Biblical Text…to Contemporary Life, ed. by Terry Muck, The NIV Application
Commentary Series, (Grand Rapids, MI: Zondervan, 1996), 157.
10
Andrew T. Lincoln, Word Biblical Commentary: Ephesians. Vol. 42, edited by Bruce M. Metzger (Dallas, TX: Word
Books, 1990), xxxviix.
11
Craig S. Keener, The IVP Bible Background Commentary: New Testament, (Downers Grove, IL: InterVarsity Press,
1993), 539.
7
Student’s Last Name 7
from the forth chapter on the letter is more of an exhortation style in persuading the readers into
action. The focal passage in this paper fits into the first part of the letter which as John
MacArthur states emphasizes doctrine and theology whereas the second half of the book’s focus
is on behavior and practicality.12
12
John MacArthur, The MacArthur New Testament Commentary: Ephesians, (Chicago: Moody Press, 1986), xii.
Student’s Last Name 8
Content
I.
Paul’s explains his purpose is to share with the Gentiles the mystery of God’s
grace. – (Ephesians 3:1, 2)
1
For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles.
2
Surely you have heard about the administration of God’s grace that was given to
me for you,
In the first verses of Ephesians 3:1-7, Paul expands on the introduction of himself to the
readers of this letter. In Ephesians 1:1, Paul introduces himself as “an apostle of Christ Jesus by
the will of God.” Paul is sure to remind the readers that this is by God’s will and not his own.
Similarly, in 3:1, Paul told the readers of his status as a prisoner. Tradition tells that Paul was
most likely a literal prisoner in Rome at the time of the writing of this letter.13 Paul, however,
does not name his captors as the Roman Government here. He names his captor as none other
than Christ Jesus. In the NIV Application Commentary, Klyne Snodgrass states the following in
regard to Paul’s omission of his physical captors, “He could have blamed the Romans or even
the Jews for his imprisonment, but for him their involvement was incidental.”14 This is where the
verse ties back to 3:1; though Paul mentioned his temporal status, he still points the readers back
to the reason for everything including his status as a prisoner, of Christ Jesus.
The reason for Paul’s physical imprisonment has importance when looking at these
passages. Paul’s imprisonment in Rome was a result of his being accused of taking a Gentile into
the temple.15 These charges were brought on by accusations made by Jews and is said to have
been false accusations in John MacArthur’s commentary.16 The churches, which Paul was
13
Craig Keener, The IVP Bible Background Commentary: New Testament, (Downers Grave, IL: InterVarsity Press,
1993), 539.
14
Klyne Snodgrass, Ephesians: From Biblical Text…to Contemporary Life, ed. by Terry Muck, The NIV Application
Commentary Series, (Grand Rapids, MI: Zondervan, 1996), 159.
15
Craig Keener, The IVP Bible Background Commentary: New Testament, (Downers Grave, IL: InterVarsity Press,
1993), 539.
16
John MacArthur, The MacArthur New Testament Commentary: Ephesians, (Chicago: Moody Press, 1986), 87.
Student’s Last Name 9
writing to, would have known all these details about the Gentiles, the Jews, and his
imprisonment. The church in Ephesus was suffering from widespread division between Jew and
Gentile, making Paul’s imprisonment even more pertinent in ministering to them through this
letter.17
The Greek word desmios in this verse is the word which is translated as “prisoner.”18 This
word is found in five other places in Paul’s letters; twice in Ephesians, once in 2 Timothy, and
twice in Philemon. Each time that Paul uses this word in these letters, he uses it in the same
context. He is referring each time to himself being a prisoner/desmios of Christ Jesus. This word
shows up eleven other times in the New Testament for a total of sixteen.19 One of these times in
Acts 28:17, it is translated as “arrested”. The other ten times the word is used to distinctly refer
to physical prisoners or captives, such as Barabbas at the trial of Jesus or of Paul and Silas
singing in the prison in Acts 16. These uses are all completely unlike Paul’s use of referring to
himself as a prisoner of Christ Jesus. Thus, pointing the readers to the heart of Paul. He was
bound to Christ, and he saw himself shackled to Him for the purpose for which he was
commissioned. Paul did not see himself as miserable slave forced to labor, but as a man with a
mission he was committed to by the will of God. This excitement in his bondage to Christ can
also be seen in Ephesians 4:1, “As a prisoner for the Lord, then, I urge you to live a life worthy of
the calling you have received.” (NIV)
Paul continually reminds his readers of the purpose of his life, or rather his new life in
Christ. In just this chapter of Ephesians alone, Paul states or eludes to the fact that his mission or
calling is to spread the news of the Gospel to the Gentiles three separate times. These examples
17
Craig Keener, The IVP Bible Background Commentary: New Testament, (Downers Grave, IL: InterVarsity Press,
1993), 539.
18
The Lexham Analytical Lexicon to the Greek New Testament (Logos Bible Software, 2011).
19
Ibid.
Student’s Last Name 10
are as follows: “for the sake of you Gentiles” (3:1), “God’s grace that was given to me for you”
(3:2), and “this grace was given to me: to preach to the Gentiles.” (3:8) Two of these verses are
found in the first two verses of this pericope. Thus, pointing the readers back to the purpose of
Paul in Christ. Paul was set apart by the grace of God for the purpose of revealing the mystery
which he speaks of later to the Gentiles. Paul also links grace into two of these statements where
he spoke of his purpose. Again, by Paul doing this, he was pointing readers back to God and
away from focusing on himself. Paul was sure to use this as an opportunity to remind those
reading that by God’s grace alone was he able to minister to the Gentiles.
II.
Paul explains that God was the True revealer of the mystery. – (Ephesians 3:3-5)
3
that is, the mystery made known to me by revelation, as I have already written
briefly. 4 In reading this, then, you will be able to understand my insight into the
mystery of Christ, 5 which was not made known to people in other generations as it
has now been revealed by the Spirit to God’s holy apostles and prophets.
Where Ephesians 3:1, 2 seem to be a secondary introduction in this book; 3:3 finishes the
second sentence in this pericope with an exciting concept of where Paul’s knowledge comes
from. Similarly fascinating is that Paul introduced what it is that he has knowledge about: the
mystery. The mystery that Paul is referring to here is the main focus of the passage. What this
mystery happened to be is presented by Paul in a later verse.
Focusing now on the way in which Paul came to his knowledge one must look at the
phrase, “made known to me by revelation.” Paul did not say that he knew the mystery on his
own accord. In his New Testament Commentary on Ephesians, William Hendricksen states,
“Such revelation is generally in the form of a divine communication by means of voice or
vision.”20 Paul’s ultimate message about the mystery was so unique during the time he felt the
20
William Hendriksen, New Testament Commentary: Exposition of Ephesians, (Grand Rapids, MI: Baker Book
House, 1967), 152.
Student’s Last Name 11
need to affirm the revolutionary message had come from God.21 In the Expositors Commentary,
the writer Klein states, “It is not a teaching Paul or other Christians devised; it was revealed to
him by God.”22 The Greek word translated “revelation” here is apokalypsis which means
revelation or uncovering. This word shows up eighteen other times in the New Testament and is
only translated one of two ways into English, revelation or revealed.23 Again, Paul pointed his
readers back to God; reminding them before revealing the mystery to them, the knowledge he
has is from God alone.
Moving forward in the verses the reader next comes to Ephesians 3:4. This verse contains
a principle of Christian living that rings just as true today as it did when Paul wrote it so many
years ago. “In reading this, then, you will be able to understand my insight into the mystery of
Christ.” (3:4) How can one understand the mystery? By reading. How did Paul have insight into
the mystery? By God’s revelation. Therefore, one can infer that reading the Word of God, which
is God breathed and His true and perfect revelation, can give insight into the mystery of Christ.
One of the most basic spiritual disciplines is reading God’s Word, here we see Paul instructed his
readers to do just that with this letter. Though this is not the main focus of the passage, it is
pertinent today and worth being noted.
Ephesians 3:5 then returns the focus to how and by whom the mystery was revealed. This
verse is a continuation of the sentence that began in in the previous verse. Paul reminds the
readers that this mystery had not been revealed to previous generations. This is reminding the
church, whom the letter was intended for, this revelation of the mystery points to a change in
understanding. One sees later in the pericope, change is the focus; what had been understood
21
John MacArthur, The MacArthur New Testament Commentary: Ephesians, (Chicago: Moody Press, 1986), 89.
William W. Klein, The Expositor's Bible Commentary: Ephesians - Philemon, revised edition, edited by Tremper
Longman and David E. Garland, (Grand Rapids, MI: Zondervan, 2012), 87.
23
The Lexham Analytical Lexicon to the Greek New Testament, (Logos Bible Software, 2011).
22
Student’s Last Name 12
prior to Christ is not the same with this new revelation. In the Expositor’s Bible Commentary,
William Klein says, “Apparently, former generations of ‘men’ even the most learned and wise,
could not discern what God is now revealing to (and through) His holy apostles and prophets by
His Spirit.”24 Of course, they could not understand, they did not know what the plan for Christ
was then. God had yet to open the curtain to his grand plan, His plan of fulfillment through
Christ Jesus, and His inclusion of the entire world in His covenant through Jesus.
The end of this verse tells the reader directly how Paul received this message and that he
is not the only one that has received the answer to the mystery. The Holy Spirit is the conduit in
which Paul was privy to the information that he is revealing. God is the ultimate revealer of the
mystery through His person of the Holy Spirit. Paul also tells the reader that the Spirit has
revealed this to “God’s holy apostles and prophets.” Therefore, Paul is not the only one being
used for this mission of God. The word “holy” is worth noting. J. Vernon McGee states, “They
are ‘holy’ because they have been set aside for this office by God.”25 They are holy because God
is holy, and He has chosen them to receive revelation of the mystery. These verses also point to
the triune nature of God. There is mention of Christ, the Spirit, and God, all in a short passage.
Each mention of the different persons of God also presents their specific natures. God selected
the apostles and prophets; the Spirit revealed the truth to them, and it is because of what Christ
accomplished that the mystery could be clearly revealed.
III.
24
Paul explains that by God’s grace the Gentiles are heirs to the promise in Christ
Jesus together with Israel. – (Ephesians 3:6,7)
6
This mystery is that through the gospel the Gentiles are heirs together with Israel,
members together of one body, and sharers together in the promise in Christ Jesus. 7 I
William W. Klein, The Expositor's Bible Commentary: Ephesians - Philemon, revised edition, edited by Tremper
Longman and David E. Garland, (Grand Rapids, MI: Zondervan, 2012), 87-88.
25
J. Vernon McGee, Thru the Bible with J. Vernon McGee: 1 Corinthians through Revelation, (Nashville, TN: Thomas
Nelson, Inc., 1983), 244.
Student’s Last Name 13
became a servant of this gospel by the gift of God’s grace given me through the
working of his power.
Finally, in 3:6, Paul tells the readers exactly what the mystery is that he has been building
up to until now. Back in 3:1, the reader remembers that Paul spoke of being a prisoner on
account of the Gentiles; this eluded to his purpose in Christ as well as the mystery to be revealed.
In 3:6, Paul puts the mystery to rest and states plainly that the mystery is about the Gentiles and
their shared heirship to the Kingdom through the Gospel. Klein writes of this passage:
What Gentiles share with the Jews is the “promise in Christ Jesus”; here Paul picks up earlier
points: the promised Holy Spirit (1:13) and the “covenants of the promise” (2:12…). All
three stress equivalence, equal footing, and identical status. Thus, all believers in Christ,
whether Jew or Gentiles, share equal status and equal benefits as members of the new body
that transcend former privileges, divisions, and boundaries.26
Paul is sure to stress these three different points in which the Gentiles and Jews are now joined
together in inheritance to God’s Kingdom. They are “heirs together… members together…
sharers together.” Klein explains that Paul stresses this by, “Using three Greek adjectives
beginning with syn (‘with’; NIV, ‘together’), Paul spells out the results of the gospel for the
Gentiles. Relational adhesion has been attained.”27 There is no longer a line drawn between the
two; Jews and Gentiles are one in Christ Jesus.
Paul does remind the readers that this heirship does not come without action. Jews and
Gentiles alike are only heirs to this promise “through the gospel.” Though the salvation that is
offered through the gospel is free to all, one must believe, one must have faith in the gospel, and
submit to the Lordship of Jesus in their life to be sealed as an heir in the promise. What Paul is
saying here though is that this promise that was once thought to be for the Jews alone is not so.
26
William W. Klein, The Expositor's Bible Commentary: Ephesians - Philemon, revised edition, edited by Tremper
Longman and David E. Garland, (Grand Rapids, MI: Zondervan, 2012), 88-89.
27
William W. Klein, The Expositor's Bible Commentary: Ephesians - Philemon, revised edition, edited by Tremper
Longman and David E. Garland, (Grand Rapids, MI: Zondervan, 2012), 88.
Student’s Last Name 14
The Gentiles can lay claim to Jesus just a Jew can. Likewise, a Jew risks not being part of the
heirship if they have not submitted to the Lordship of Jesus. However, the main message in the
verse is the fact that they are now the same in the sight of God. In his commentary, Hendriksen
puts it this way,
Paul makes it very clear that God’s unveiled secret (‘mystery’) has to do not merely with an
alliance of Jew and Gentile, or perhaps a friendly agreement to live together in peace, or
even an outward combination or partnership, but, on the contrary, with a complete and
permanent fusion, a perfect spiritual union of formerly clashing elements into one new
organism, even a ‘new humanity’ (2:15). In God’s house there are no boarders; all are
children.28
There is no longer a distinction between the Jew and the Gentile in Christ’s Church. Going back
to the cultural context of this passage, one can see why this was referred to as a mystery. This
was so far outside what had been practiced since the time of the twelve tribes, and the installation
of the Law. Thus, this revelation was instrumental in the future of God’s Church.
Wrapping up this pericope, 3:7 returns to the personal tone seen in the beginning of the
passage. In somewhat of an inclusio, Paul refers again to himself by his role in Jesus. In the
beginning, he named himself as a “prisoner,” but here he refers to himself as a “servant.” The
word used here is diakonos29 which is used twenty-nine times in the new testament, nineteen of
which are translated to the word “servant.” Two of these instances are in the book of Ephesians,
once here in verse 3:7 and then again in verse 6:21 when Paul is referring to Tychicus. Other
translations do not always translate this word to servant here, the NASB, ESV, and KJV use
“minister.” Thus, this is not a true inclusio. However, the theme of Paul being submitted to the
28
William Hendriksen, New Testament Commentary: Exposition of Ephesians, (Grand Rapids, MI: Baker Book
House, 1967), 155.
29
The Lexham Analytical Lexicon to the Greek New Testament, (Logos Bible Software, 2011).
Student’s Last Name 15
gospel is the same in both verses, therefore, it points to the idea of it. Though this may seem to
point to Paul, and what Paul’s position is, again, Paul is sure not to let the focus be on him.
Ephesians 3:7 continues pointing the reader back to God. Paul tells them that his position
as a servant/minister is by the grace of God and that this grace is a gift. This also encapsulates
the whole pericope and the fact that all of what Paul has told them here about the mystery is
because of God’s grace. Klyde Snodgrass states of grace, “Grace not only connects us to God
and Christ and to each other, but it also enlists and empowers us.”30 Just as 3:7 closes with the
phrase, “through the working of His power,” so does the gospel include the Gentile, “through the
working of His power.” Paul continues this letter with a prayer and then a call to action. Always
pointing the reader back to Christ and what He has done and what one must do to glorify God.
30
Klyne Snodgrass, Ephesians: From Biblical Text…to Contemporary Life, edited by Terry Muck, The NIV Application
Commentary Series, (Grand Rapids, MI: Zondervan, 1996), 162.
Student’s Last Name 16
Application
Throughout this passage there are many points of application that can be made to the
lives of believers today. In biblical times, this passage would have meant a great deal to not only
the Gentile believers but to the Jewish believers as well. The concept was so new and foreign to
them. This would have called them into an action of fellowshipping with each other and
worshipping together. Even more than this, they were being called into a brotherhood with each
other, a bond in God that should not be broken.
Many Jewish believers would have felt that they had a right to the promises before the
Gentiles. They may have felt they should be first in line so to speak. Today, churches can see a
very similar landscape. Pews are filled with people that have laid claim to a church because their
mamaw’s and papaw’s mamaw and papaw started that church. They do not welcome in new
comers very easily. However, this principle taught in the pericope is clear, all who believe in the
saving grace of Jesus’ blood are heirs to His Kingdom. Therefore, to apply this passage to this
situation we must remember to be welcoming to our brothers and sisters in Christ. We need to
join in fellowship, encourage them, and bring them into the fold. Invite others into a covenant
relationship with us. We must not keep them on the outside like second class citizens just
because they did not grow up in our church.
Also pertinent in this passage is the fact that if we have received Jesus and call ourselves
His, then we must remember that we are heirs to His promises. We are sealed for eternity with
Him but like Paul, who was also bought by the blood of Christ, we are prisoners of Christ
through this purchase. We are not prisoners to a war mongering lord, but we are prisoners to a
God who loves us and has given us the task of sharing His gospel with all those we come in
contact with. By His grace through His power, we should be letting others know that they also
have the ability to become heirs to the promise of Christ.
Student’s Last Name 17
This last application is only quickly mentioned in the passage but is necessary in our
Christian walk. In verse 4 Paul writes, “In reading this you will be able to understand…”
Applying this to our lives today is so simple. We must read scripture to understand the mysteries
that God has for us. All of His truth is already revealed in His Word. We must only be
committed to reading it to understand (and possibly a hermeneutics course would not hurt). Last
year we committed to reading through the Bible in a year with our children. We know that they
will not be able to understand God and His truths if they do not read the Bible. With our help and
guidance, our children have now read every word of His Word. We will continue to do this on a
yearly basis to instill in them an understanding of all He has done for them and will continue to
do for them.
Bibliography
Hendriksen, William. New Testament Commentary: Exposition of Ephesians. Grand Rapids, MI:
Baker Book House, 1967.
Keener, Craig S. The IVP Bible Background Commentary: New Testament. Downers Grove, IL:
InterVarsity Press, 1993.
Klein, William W. The Expositor's Bible Commentary: Ephesians – Philemon. Revised Edition.
Edited by Tremper Longman and David E. Garland. Grand Rapids, MI: Zondervan, 2012.
Lincoln, Andrew T. Word Biblical Commentary: Ephesians. Vol. 42, Edited by Bruce M.
Metzger. Dallas, TX: Word Books, 1990.
MacArthur, John. The MacArthur New Testament Commentary: Ephesians. Chicago: Moody
Press, 1986.
McGee, J. Vernon. Thru the Bible with J. Vernon McGee: 1 Corinthians through Revelation.
Nashville, TN: Thomas Nelson, Inc., 1983.
NIV Cultural Backgrounds Study Bible: Bringing to Life the Ancient World of Scripture. Grand
Rapids, MI: Zondervan, 2016.
Snodgrass, Klyne. Ephesians: From Biblical Text…to Contemporary Life, Edited by Terry
Muck. The NIV Application Commentary Series. Grand Rapids, MI: Zondervan, 1996.
Spurgeon Study Bible: Christian Standard Bible. Nashville, TN: Holman Bible Pub, 2017.
The Lexham Analytical Lexicon to the Greek New Testament. Logos Bible Software, 2011.