Lesson # 1 on Psalms 139

Please read Psalms 139

Lesson # 1   Study on Psalms 139  /   Ephesians 3:1-13

When Paul began writing this letter to the Gentile assemblies in Asia, He first laid out the eternal purposes of God for His creation of mankind – His plan of salvation (Eph 1).  Those purposes are realized for men in Christ.  Paul then showed the place in God’s eternal purposes of those who have responded to the gospel – both Jew and Gentile; that is, how they fit into His plan, together (Eph 2). 

What we find in the next part of Paul’s letter is a long, parenthetical statement, in which Paul will digress to show his own place – personally – in the eternal purposes of God.  What we will see is Paul’s part in God’s plan.  His part was to make a mystery known.

Let’s go ahead and read our passage together first.

[Ephesians 3:1-13]

Notice how Paul begins in verse 1:  “For this reason I, Paul, the prisoner of Christ Jesus for you Gentiles”.  Then Paul pauses, thinking for a moment about these Gentile recipients of his letter, and writes to them about himself in relation to them, in verse 2-13.  Then Paul resumes his thought from verse 1 in verse 14:  “For this reason I bow my knees to the Father of our Lord Jesus Christ”, which is Paul beginning to pray for these Gentiles for the second time in his letter (see Eph 1:15-23).    

Looking at it without Paul’s parenthetical statement in vv. 2-13, Paul is saying “For this reason, I am praying for you”.  For what reason?  This takes us back into Paul’s final statement concerning Christ as the Cornerstone of the church.  Look back in chapter 2, verse 22:  “in whom [Christ the Cornerstone] you also [you Gentiles] are being built together [with the Jews] for a dwelling place of God in the Spirit”. 

What have we learned was the purpose of this dwelling place, this temple of God?  What is this building for?  To be a place where men can come to meet God; to learn about God.  And what will draw men to this temple?  The light shining out through it; the unseen God, being seen, through those who believe and submit to Him. 

And that is what Paul is praying for them.  For the reason of fulfilling their purpose as the dwelling place of God in the Spirit, Paul is praying that they would be enlightened and empowered, filled with all the fullness of God, so that the light of God can shine out through them, and the love of God can work through them, penetrating into that dark, loveless world out there. 

But what we will actually be looking at this morning is this detour Paul took, before he prays. Now, when driving, some people view detours on the road as nothing more than a nuisance; they want to get to their destination, and they want to go the way that they intended, and the way that was initially charted out. 

But some road detours can be informative in themselves, giving new information about the area; and some detours can even be beautiful; you can see things you never knew were there, on a detour. 

Paul’s digressions can be viewed that way.  They are detours, but they are also informative, and beautiful.  We get to learn new things, and see glorious truths that we wouldn’t have seen, if we had stayed on track.  This one is no different; so we will go with Paul on his detour, and in doing so, shed a little more light about God’s plan, and how the church and specifically the Gentiles fit into it, as well as Paul’s particular part in it.

In verse 1, Paul calls himself “the prisoner of Christ Jesus for you Gentiles”.  Where was Paul imprisoned, when he wrote this letter?  In Rome.  Do you remember why he was there?  We’re just going to refresh our memories briefly on the circumstances that brought Paul to be a prisoner in Rome. 

Turn to Romans chapter 15.  Paul wrote this letter to the assembly in Rome while he was in Corinth, on his third missionary trip.  This letter was written shortly before he returned to Jerusalem.

Paul had not yet been to Rome; the Roman assembly had come into being based on others preaching the gospel there.  Paul was writing here about his desire to come and see the believers in Rome.

[Romans 15:25-32]

v. 25-26  Paul planned to return to Jerusalem with an offering of alms from the Gentile assemblies to the mostly-Jewish church in Jerusalem.  The churches in Jerusalem and all Judea were impoverished due to the persecution of the unbelieving Jews there (Acts 8:1-3, 1 Th 2:14-15). 

By the time Paul was heading back to Jerusalem, he had delegates with him from Gentile assemblies in both Europe and Asia, to personally deliver their love-offering to their Jewish brethren (Acts 20:4).  This is how Paul perceived the offering.

v. 27  Paul saw the Gentile churches as debtors to the church in Jerusalem; why?  Out of love and compassion for the Gentiles, the Jewish brethren there had sent out their apostles and prophets to preach the gospel to them, foremost of who was Paul.  Because of this, the Gentiles had received the words of Life everlasting. 

That the Gentile brethren should send to their Jewish brethren a material expression of their love and gratitude was only fitting. And of course Paul recognized that it would go a long way to encouraging the unity of the Jewish and Gentile members of the Body of Christ. 

Paul the writes to this assembly of his prospective travel plans to Rome.  He has already mentioned in his letter that when he is able to journey to Spain, he would like to stop at Rome first (v. 24).  Now he mentions the timing.

v. 28-29  Paul was not indicating a specific time, but just that it would be after he had delivered the love offering in Jerusalem.

It is clear from what follows that Paul was concerned about his trip to Jerusalem.  He asks the assembly in Rome to pray for him there.

v. 30-32  Paul was anticipating trouble from the unbelieving Jews in Jerusalem.

The account in Acts brings out that on the way back to Jerusalem, the Spirit disclosed to Paul that chains and tribulation awaited him there (Acts 20:22-24); and before he actually arrived in Jerusalem, Paul completely submitted himself to the Lord’s will concerning this (Acts 21:12-14). 

Turn to Acts chapter 21.  After Paul arrived in Jerusalem, he delivered the alms to the elders of the church there, and shared with them what God had done among the Gentiles through his ministry.  The believers in Jerusalem glorified the Lord for this. 

But because rumors abounded in Jerusalem concerning Paul, the elders asked him to take a vow with some other Jews in the temple that would demonstrate to the Jews in Jerusalem – believing and unbelieving alike – that Paul did not advocate that Jews who became believers must renounce their customs. 

Now Paul was all things to all men – that he might by all means save some (1 Cor 9:22).  When with Jews, Paul put himself under the Law; he kept it – so as not to cause offense. 

So Paul willingly took the vow, as the elders of the church suggested.  I believe that Paul knew what would happen, based on what the Spirit had already revealed to him.  But Paul was willing to do it – for Love’s sake.

This is what happened when Paul was completing his vow in the temple in Jerusalem. 

[Acts 21:27-33]

v. 27-29  These Jews who were worshiping in the temple would have been unbelieving Jews; the Jewish believers met from house to house (Acts 2:46).  These unbelieving Jews were from the Roman province of Asia – probably from Ephesus, as they had recognized Trophimus – and they knew Paul, presumably because they had opposed him in their city. 

When they saw Paul and the other Jews completing their vows in the temple, they assumed that the Jews with Paul were in fact Gentiles.  As you remember, Gentiles were not permitted in the temple proper under penalty of death.  The same penalty would apply to a Jew who brought a Gentile into the Jewish courts.  So these Jews sounded the alarm – false though it was. 

v. 30-31  The Roman commander stationed in the fortress of Antonia, which overlooked the temple grounds, was alerted to the riot, and immediately acted.

v. 32-33  So Paul was bound with two chains, and became a prisoner of the Roman commander.

Jerusalem proved to be too volatile with Paul there, and so he was transferred to Caesarea.  There he was imprisoned by two consecutive Roman governors over a period of two years.  Then at his own request, and the governor’s relief, Paul and his case were transferred to Rome.  Paul would go to Rome as he had thought – though perhaps not in the way that he thought. 

As Paul had greatly helped the Roman centurion who was in charge of him on the journey to Rome, the centurion saw to it that Paul was not subjected to prison in Rome, but only kept under house arrest.  Nonetheless, even house arrest involved being lightly chained at the wrist to a guard – just in case. 

So what can we see was the cause of Paul losing his civil liberty?  It was because of a case of mistaken identity in the temple; they thought Paul brought Gentiles into the temple. 

And how did that mistake come to be made?  It was because Paul was in the temple in submission to the brethren in Jerusalem, to dispel rumors that Paul told believing Jews that they must give up their Jewish customs. 

And what caused them to think that, of Paul?  The fact that Paul preached to the Gentiles, and vociferously advocated their freedom from such Jewish customs. 

In fact, the very reason Paul was in Jerusalem in the first place has to do with the Gentiles, as well – he went up to promote the unity of the Jewish and Gentile brethren, through that love-offering. 

You can see, then, why Paul would say that he was a prisoner “for you Gentiles”.  It was because of his ministry among the Gentiles that he wound up in prison. 

But Paul saw that imprisonment in a unique way.  Now, Paul had been the prisoner of Claudius Lysias in Jerusalem; the prisoner of Felix and then Festus in Caesarea; and then the prisoner of Nero in Rome.  But was that the way Paul saw it?  No.  Paul saw himself as the prisoner of Christ Jesus. 

Paul was the prisoner of the Lord; what does that tell you about how he viewed his imprisonment?  He viewed it as the Lord’s will for him, and he viewed that will as always good, always acceptable, always perfect (Rm 12:2). 

Paul wasn’t blaming the Gentiles for the fact that he was in prison.  Paul just recognized that it was his ministry to them which caused him to be there; but that it was no less than the will of God for him.  And for that reason, Paul’s chains were neither a burden nor an impediment to him; they were in fact just another step along the path to glory, for himself, for the Gentiles, and for the church as a whole.  We’ll see this borne out at the end of our passage.  

So Paul the prisoner continued his letter to these Gentile believers.

v. 2  Paul now begins to reflect on his specific apostolic ministry, among the Gentiles.  The Greek word for “dispensation” is oikonomia; it is derived from the word oikos, household. 

Oikonomia can refer to the administration or management of a household, or it can refer to the office of the one who managed it.  In Paul’s day, a steward was a household manager who had great responsibility in a wealthy home.  This was a position of trust.

  

We have encountered this word before in Paul’s letter, back in chapter 1.  In Ephesians 1:10, Paul was speaking of the administration of the plans of God for the entire created universe by the Father – for that is His “household”, so to speak. 

But here in 2 :2, Paul is speaking of himself having been given an office to administrate. Paul is like the steward, managing over a household. 

Who would have given him this office?  God.  And what specifically would have been Paul’s “household”?  Notice Paul says that this dispensation was “given to me for you” (v. 2).  Who is the “you”?  The Gentiles.  That’s who Paul has been given to administer over. 

And what, specifically, was Paul’s responsibility to administer to that household (v. 2)?  The grace of God, which is the gospel of grace.  Paul is just using different terminology here to speak of his ministry to preach the gospel to the Gentiles. 

You might ask why Paul is using these different and somewhat challenging terms.  For two reasons.  One is that it ties what Paul is saying here to what he had said in the previous passage, at the end of chapter 2. 

That entire passage, concerning the Jews and Gentiles being fellow members of the household of God, is saturated with derivatives of the Greek word for household, oikos – five terms in four verses (2:19, oikeios, household; 2:20, epoikodomeo, built; oikeios, building; 2:22 sunoikodomeo, being built together; 2:22 katoiketerion, dwelling place).  Paul was saying that the church is the household of God, and that he has been appointed as steward to administer over the Gentile portion of it.

Another reason Paul is using these terms to describe his ministry is that it emphasizes his responsibility to the Gentiles:  God has entrusted Paul with the Gentile members of His household.  Paul is recognizing the greatness of this trust; and it causes him to reflect on how it all came to be. 

But before we continue with Paul’s reflection, I want to point out to you something else in verse 2.  Notice that the verse begins with the words “if indeed”.  In the Greek, this particle does not express doubt, but calls upon the readers to verify what is being said.  It could be translated “assuming you have heard” – assuming they had heard of Paul’s ministry. 

Paul then goes on to relate what is ministry was, for those who hadn’t heard of it.  This provides us with another fragment of evidence that our letter was not written to the assembly in Ephesus, with whom Paul had spent three years.  They would all have certainly known of his ministry, being the recipients of it. 

We continue reading as Paul reflects back on the ministry that God entrusted to him.

v. 2-4  So we come across that word “mystery” again, which we encountered in chapter one – there we read of the mystery of the Father’s will (Eph 1:9). 

You may remember that a mystery in the NT does not refer to something mysterious; it is a sacred truth of God which He has previously kept hidden or secret, and which cannot be fathomed by human reasoning, but which God is choosing to reveal.  God discloses the meaning of a mystery through His Spirit within a man; for the Spirit reveals the deep things of God (1 Cor 2:10).   

All of the mysteries which Paul mentions in his letters relate in some way to Christ, and most, but not all, pertain to the church.  It makes sense that all mysteries relate to Christ, because mysteries are God’s concealed truths concerning His plans, and all of His plans center on His Christ. 

We saw that in chapter 1, where the mystery of the Father’s will as revealed by Paul was to reconcile all of His created beings – in heaven and on earth – to Himself in Christ. 

The “mystery” which Paul writes of in verse 3 is the same as that in verse 4; it’s the mystery of Christ – Paul’s general designation for the mystery that is disclosed in Him. 

In Paul’s references to mysteries in his other letters, he is either writing generally as here, or of a specific aspect of the mystery disclosed in Christ.  In verse 6 and 9, Paul refers to a specific aspect of the mystery – it concerns the Gentile believers.  We see that the mystery Paul is speaking of here, then, does also pertain to the church.

Notice that Paul says in verse 3 that he has already written briefly of this mystery.  Then in verse 4, he says that when these Gentiles read what he has written, they will understand that God has revealed to Paul this particular mystery of Christ, which we know concerns the Gentile believers. 

Clearly, Paul is referring to some other writing or letter of his, which these Gentiles have not yet read, but when they read it, they will be able to see Paul has had the mysteries revealed to Him by God. Can we know what Paul is referring to?  I think we can possibly know. 

Remember that Paul is writing this general letter at the same time or just after he drafted his letter to the assembly in Colosse.  Paul’s letter to that assembly was somewhat similar to this one, but more specific, with the doctrine more pertinent to Christ as the Head of His Body, the church; whereas this letter emphasizes the Body of Christ. 

At the end of the letter to the Colossians, Paul’s words suggest that this assembly is to swap letters with the letter from Laodicea, which I believe may be this general letter of Paul’s (Col 4:16).  Paul’s wording here in Ephesians 3 may therefore be referring to the letter to the Colossians, which Paul had written already.  Paul may have decided to circulate the letter he sent to the Colossians among the Gentile assemblies in Asia, to complete their teaching about the Head of the Body – Christ. 

I want to turn to that letter now, and just briefly show you a passage which shows Paul’s knowledge in the mystery of Christ, specifically to do with the Gentiles, as he is writing of here in Ephesians. 

Turn to Colossians chapter 1.  You’ll notice the similarity of this beginning part to Ephesians chapter 2.  “You” here is the Gentiles.

[Colossians 1:21-2:3, 11-14]

v. 21-22  Note Paul’s understanding that it is through co-crucifixion with Christ that a man dies out of that old creation in Adam, where in the flesh he was either Jew or Gentile, and is raised to new life in Christ – in a body of glory, now neither Jew nor Gentile – holy, blameless, and above reproach.

v. 23  one who truly believes will persevere in the faith.  The continuance proves the reality.

In the next verse, Paul is not saying that he is suffering beyond what Christ suffered; he is saying that through the members of His Body, Christ continues to suffer for the sake of the gospel.

v. 24-26  So we see Paul as in Ephesians, the steward over the Gentiles in God’s household.  The prophecies in the OT – the word of God concerning the Gentiles becoming part of the people of God – were a mystery to generations of Jews in times past, in terms of how this would be accomplished.  But now, these prophecies were being fulfilled, as the Gentiles responded to the gospel of grace which Paul preached to them. 

That mystery concerning the Gentiles has now been revealed; the word of God concerning the Gentiles fulfilled, through the coming of Christ.

v. 27-29  Here we see Paul writing of a specific aspect of the mystery of Christ – Christ dwelling within the believer through His Holy Spirit, who is the guarantee of their inheritance of a glorified body – their know-so hope of glory. 

Notice that Paul is saying this specifically about the Gentile believers, showing that they too are part of God’s household, of His family, and along with the Jewish believers, have that know-so expectation of their inheritance – as a completed son of God, in a body of glory.

Paul continues.

2:1  Paul had never been to Colosse, Laodicea or Hieropolis.

v. 2-3  In verse 2, the words “both of the Father and” are not in the best manuscripts.  The reading that is more generally accepted is “to the knowledge of the mystery of God, of Christ, in whom are hidden all the treasures of wisdom and knowledge”. 

As we are seeing in Ephesians, it is in Christ that God has revealed plans that He has previously not disclosed to men.  Again, we see in Paul’s letters, most (not all) of the mysteries which God has chosen to reveal in His Christ concern the church.

Paul reveals more of his knowledge in the mystery of Christ.  Skip down to verse 11.

v. 11-12  Here Paul equates the meaning of baptism with that of circumcision, that sign that the Jews took in their flesh to show they were part of God’s covenant people.

Both baptism and circumcision were meant to show that the body of the flesh in Adam must be put off in death, by being co-crucified with Christ by faith, in order to be raised in new life in Christ, as a glorified son of God. Here Paul shows his understanding that the Gentiles have indeed been circumcised – they have received the circumcision made without hands – the circumcision of heart – by faith. 

v. 13-14  The Gentiles were not only lawless – that is, they didn’t have the Law – they were also lawbreakers, violating the law of God written in their hearts (Rm 2:14-15).  Paul shows that Christ took their violations to the cross with Him, and paid for them in full, with His shed blood.  Here Paul is revealing his understanding that the Gentiles are accepted by God on same terms as the Jews – through the one and only sacrifice which can take away sin – Christ. 

[Return to Ephesians]

The mystery of Christ that Paul speaks of in this passage, regarding the Gentiles, is something that was made known to Paul by revelation (v. 3).  When did God reveal this to Paul? 

Well, it began on that road to Damascus, when the resurrected, glorified Lord revealed Himself to Paul.  When Paul discovered that the Lord was indeed Jesus – the One whom Paul had been persecuting through His followers – Paul had a complete change of heart.  The great persecutor of the faith became its foremost proponent. 

At that time, the Lord revealed to Ananias that Paul was to be a chosen vessel of the Lord’s to bear His name before Gentiles, kings and the children of Israel (Acts 9:15).  This revelation was made known to Paul – that he was to be the apostle to the Gentiles – God’s appointed steward over the Gentiles in His household of faith. 

It was after his conversion that the Lord began to teach Paul the deep things of God; the mysteries that were now to be revealed, following Christ’s first coming to the earth.  Turn to Galatians chapter 1.  Paul was recounting how God called and commissioned him as the apostle to the Gentiles.

[Galatians 1:15-17]  Notice how Paul says when it pleased God ”to reveal His Son in me”. The Lord had revealed Himself to Paul on the road to Damascus; but now God would reveal His Son in Paul.  How?  Through the Holy Spirit. 

Paul went from Damascus to Arabia, where he spent three years (v. 18).  It was during this time that the Holy Spirit opened up the Scriptures to Paul, showing him the deep things of God; the fulfillment of the OT prophecies about Christ, in the person of Jesus. 

The Holy Spirit revealed the mysteries of Christ to Paul; mysteries that God desired to now make known, to those who were His, through Paul.  This would have included revelations concerning the Gentiles, which the apostle to the Gentiles would need to know – wouldn’t he?

[Return to Ephesians]

So Paul is talking about the Lord commissioning him specifically to preach the gospel of grace to the Gentiles, for which Paul received specific revelations of the mystery of Christ, that he was to make known.

Let’s continue in verse 5.

v. 5  so this mystery, concerning the Gentiles, was not only made known to Paul; it was revealed by the Spirit to all of the apostles and prophets.  This is again speaking of the NT prophets, as in 2:20.  The apostles and the prophets were the evangelists, sharing the good news of Jesus Christ with both Jews and Gentiles. 

The Lord was not revealing this mystery with any partiality; He was simply revealing it to the key individuals who would take it to all the members of His Body.  When God reveals a mystery, His intent is to make it known to all who are His.

The Spirit’s revelation to the other apostles and prophets may come as events unfolded, such as the conversion of Cornelius.  We looked at this when we discussed the history of the Jews and the Gentiles.

Now Paul records exactly what this mystery of Christ is, concerning the Gentiles.

v. 6  Notice that the mystery is not that the Gentiles would be saved.  There are many OT prophecies that directly state exactly that; their salvation was not a mystery.  The mystery was that the Gentiles would become equal and one with the Jews, in Christ. 

This is brought out by the three compound words which Paul chooses to use in this verse.  “Fellow heirs” means literally, “together heirs”.  “Same body” means “together body”.  Partakers are “together partakers”. 

The emphasis is on equality and unity, in terms of their equal position as sons in the family of God, as Christ Ones – fellow heirs; in terms of the united source of their Life, Christ – same body; and in terms of receiving the same, promised heavenly inheritance – a glorified body, like unto their Lord’s.  This is the mystery, revealed:  they are one in Christ Jesus.

Paul continues, speaking of the gospel, which availed these blessings to both Jew and Gentile.

v. 7-8  You can just see the humility of Paul here.  I don’t think he ever lost sight of just what the Lord had delivered him from.  Later he will write to Timothy, “I thank Christ Jesus our Lord who has enabled me, because He counted me faithful, putting me into the ministry, although I was formerly a blasphemer, a persecutor, and an insolent man; but I obtained mercy because I did it ignorantly in unbelief” (1 Tim 1:12-13).

Paul became a minister – the word simply means, a servant.  Paul’s service was according what God graced him with, through the power of the Holy Spirit – as an apostle, a prophet, and a teacher – to equip Paul for his ministry to the Gentiles, sharing with them the unsearchable riches of Christ – of the Lord, Himself. 

Can you sense by Paul’s words what an honor he considered this to be?  All ministry is an honor.  It is a privilege to preach the gospel of Christ – by word, or by deed.

So to Paul was given to preach the gospel of Christ the Gentiles, and also, in verse 9 –

 v. 9-11  the word “fellowship” in verse 9 is the word “dispensation”, or “stewardship” in all the better manuscripts – the same word as in verse 2.  Paul is speaking of God having especially entrusted him, as His servant to the Gentiles, to make known the revelation of the mystery concerning them – that the Gentiles and the Jews become one in Christ. 

This was God’s eternal purpose for men, which He planned from eternity past, before He ever created mankind; to reconcile both Jew and Gentile to Himself in Christ, and in so doing, reconcile them to one another. 

Paul indicates that it was the manifold wisdom of God to do this.  The word “manifold” means variegated, diverse, or multi-colored.  It is used by classical Greek writers with reference to cloth, suggesting an intricate beauty of an embroidered pattern; or to flowers, in their endless variety of color. 

This unique word is what Paul used to describe the wisdom of God, which he indicates the church makes known, or declares.  The idea is not that the church speaks the wisdom of God forth; the church declares the manifold wisdom of God by her very existence; she is the revelation of it.  In the church, it can be seen that God’s plan of salvation embraces His entire creation of mankind. We will speak more about the manifold wisdom of God revealed in the church next week.

To whom is the manifold wisdom of God declared by the church (v. 10)?  Paul says to the principalities and powers in the heavenlies.  This speaks of the angelic order of creation, and I believe Paul is intending here to include both the angels who remained loyal to God, and those who rebelled against Him. 

In his letter to the Colossians, Paul is speaking about the work that Christ did on the cross.  By that work, Paul says of Christ, “Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it” (Col 2:15). 

The imagery is that of a victorious conqueror, who parades his vanquished enemies before the people whom the enemy has enslaved – the people who were freed by the conqueror.  This is how Paul portrays Christ’s victory over Satan and his angels, having set believers free from sin and death.  In His manifold wisdom, God has vanquished His enemies. 

But the manifold wisdom of God that is displayed by the church will cause the holy angels of God to marvel; to rejoice; to praise God.  Jesus said that there is joy in the presence of the angels of God over one sinner who repents (Lk 15:10).  For the holy angels to see those who were at enmity with God and at enmity with each other reconciled in one body will cause resounding praise for the One whose wisdom brought it to pass. 

Turn to First Peter chapter 1.  Peter has been writing of the salvation men receive in Christ.

[First Peter 1:10-12]

v. 10-11  This is speaking of the OT prophets.  The Holy Spirit in them shared with them about the coming Christ – details of His death, His resurrection, His ascension, which they recorded – so that when Christ came, He could be seen to fulfill the Scriptures. 

v. 12  This revelation was made to the prophets, so that it could be shown through those whom the Spirit sent to preach the gospel to men – that Christ died for our sins, according to the Scriptures; and He was buried, and He rose again the third day according to the Scriptures (1 Cor 15:3-4). 

Notice how Peter ends it – things which angels desire to look into.  What God is doing among men is of intense interest to the angels, as those who minister to the heirs of salvation (Heb 1:14).  And remember the fullness of that salvation – a body of glory, like unto our Lord’s.  Then God will have His glorious purpose for mankind realized – He will have men in His image – to the praise of His glory.

[Return to Ephesians]

Paul continues about the eternal purpose of God being realized in Christ Jesus our Lord.

v. 12  Paul’s point in saying this here is to show again that both Jew and Gentile have equal and full access to the Father, because they are equally and fully his sons.  By faith in Christ, everyone can now approach God on the same terms.

v. 13  Paul knows that these Gentile believers will be tempted to be disheartened by his imprisonment.  He is their apostle, and the champion of their freedom in Christ.  But Paul is trusting all to God, knowing there was no better place to be than in the center of His will. 

And we can see through what Paul is sharing here that he is encouraging the Gentiles to look beyond his circumstances to God’s greater purposes, in which both he and they have already secured a place in glory, by faith. 

Paul had already written, “For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Rm 8:18).  Despite Paul’s chains, they would always be one – in Christ Jesus.   

 Ephesians 3:1-13

 if indeed (3:2) – ei ge – assuming; does not express doubt, but calls on the readers to verify what is being said. 

dispensation (3:2,9) – oikonomia – administration; stewardship.  The responsibility of the person who administers or manages a household, oikos.

revelation (3:3) – apokalupsis – the revelation of the mysteries refers to divine purposes and doctrines which before were unknown and concealed.

mystery (3:3, 4, 9) – musterion – a sacred thing hidden or secret which is naturally unknown to human reason and is only known by the revelation of God.

fellow heirs (3:6) – sugkleronomos – from sun, together, and kleronomos, an heir.  One who participates in the same lot.  A joint heir.

of the same body (3:6) – sussomos – from sun, together, and soma, body.  United in one body.

partakers (3:6) – summetochos – from sun, together with, and metochos, a partaker.  A joint partaker.

minister (3:7) – diakonos – servant.  The word is used most often from one who lived and worked in the service of Christ.

principalities (3:10) – arche – in this context, a metonym for persons of preeminence and authority.  Here it is speaking of the princes or chiefs among angels.

powers (3:10) – exousia – in this context, a metonym for those invested with power; speaking here of celestial power; angels.

manifold (3:10) – polupoikilos – from polus, much, and poikilos, diverse, various, multi-colored.  Greatly diversified, abounding in variety.  Variegated.  Used in classical Greek writers with reference to cloth or flowers, and so here it suggests the intricate beauty of an embroidered pattern or the endless variety of colors in flowers.  Such is the wisdom of God that the church declares.

accomplished  (3:11) – poieo – to make, to do, to work, expressing action either as completed or continued. 

boldness (3:12) – parresia – Freedom or frankness in speaking.  Confidence, particularly in speaking.

access (3:12) – prosagoge – from prosago, to bring near.  Access, approach.  The term was commonly used for the audience or right of approach granted to someone by high officials and monarchs.