Matthew Poole and continuators on Ephesians 3

1 FOR this cause I Paul the prisoner of Jesus Christ for you Gentiles ;

i. e. That ye may be farther Confirmed in the Faith of Christ, and more and more built up in him as an Habitation of God, ch. 2. v. 22.

For Christ's sake, for asserting his Cause and Honour: see 2 Tim. 1.8. Philem. 1.9.

For your Cause and Salvation; having preached and declared the Grace of God to be Free, and to belong to you Gentiles aswell as to the Iews (the middle wall of partition being taken away) and so equalled you with them. There is no small difference among Expositours about the connexion of these words; the fairest and easiest seems to be: Either 1. that the Substantive Verb am be here supplied, and the words read, I Paul am the Prisoner of Jesus Christ, q. d. I have for some time been and still am the Prisoner of Jesus Christ. Or 2. that this Verse be joined to the 14. (all the rest from v. 2. to the 13. being included in a Parenthesis) where he begins with the same word as here, and so we may reade it thus, v. 1. For this cause I Paul the prisoner, &c. and then v. 14. I say, For this cause I bow my knees, &c. viz. praying that ye may be strengthned with might by his Spirit. &c. i. e. That they might be more and more built up on Christ on whom they were founded, and had begun to be built.

Marginal references: Chap. 4 1▪ Phil. 1.7, 13, 14, 16. Col. 4.3.; Col. 1.[illegible: 1 letter] ▪ 2 Tim. 2.[illegible: 1 letter] ▪

2 If ye have heard of the dispensation of the grace of God which is given me to you-ward .

This doth not imply Doubting, but rather the Apostle takes the thing for granted, q. d. Seeing ye have heard, and so some render it. See the like, 1 Pet. 2.3.

Either by Grace he means his Apostleship, as, Rom. 1.5. Gal. 2.9. or the Free Grace of God for Salvation revealed in the Gospel which he was to Preach, and then by Dispensation we must understand his Commission, or Ordination of God to that work, viz. to publish that Grace whereof the Ministers of the Gospel are the Dispensers, 1 Cor. 4.1.

To you Ephesians and other Gentiles for whom particularly I am appointed an Apostle, Act. 9.15. & 26.17, 18. Gal. 2.7.

Marginal references: Act. 13.2. Gal. 1.16.

3 How that by revelation he made known unto me the mystery ( as I wrote afore in few words;

Not by man, but immediately, Act. 9.15. Gal. 1.12.

Viz. of calling the Gentiles to Salvation by Faith in Christ, without the works of the Law, v. 6.

In the two former Chapters of this Epistle.

Marginal references: Act. 22.17, 21.; Rom. 16.25. Col. 1.26.; Ch. 1.9, 10.; Or, a little before.

4 Whereby when ye reade ye may understand my knowledge in the mystery of Christ

Or unto which attending.

5 Which in other ages was not made known unto the sons of men , as it is now revealed unto his holy apostles and prophets by the Spirit .

In the times before Christ's coming in the Flesh.

That the Gentiles should be called was formerly known and foretold, but not as since, viz. as to the time and manner of it, and the means whereby it should be effected.

New Testament Prophets, ch. 4.11. Rom. 12.6. and 1 Cor. 14.13.

Either by the Spirits being poured out on the Gentiles, it was known that they should be Co-heirs with the Believing Iews; or rather by the Spirit instructing the Apostles and Prophets, and immediately acquainting them with this mystery.

Marginal references: Act. 10.28.

6 That the Gentiles should be fellow-heirs , and of the same body , and partakers of his promise in Christ by the gospel .

i. e. Have an equal right to the Heavenly Inheritance with the Believing Iews.

The same mystical Body whereof Christ is the Head.

The great promise of the Covenant which comprehends all the rest under it.

In whom all the promises have their accomplishment, 2 Cor. 1.20.

As the means or instrument by which God works Faith, whereby they are made partakers of the Promise, Fellow-heirs, &c.

Marginal references: Col. 3.29,; Chap. 2.15, [illegible: 1 letter]6.; Col. 3.14.

7 Whereof I was made a Minister according to the gift of the grace of God , given unto me by the effectual working of his power .

Either according to the free Gift of God, and which was given merely of Grace; or by gift he understands all those several gifts (as of knowledge, utterance, &c.) which were the necessary qualifications and furniture of an Apostle for the due discharge of his Office, all which were freely given to him.

Whereby God made him a Preacher of the Gospel, who had been a persecutor of Believers, and wrought effectually by the Spirit with his Preaching for the Conversion of thousands, and spreading the Gospel in many Countries, and likewise wrought Miracles for the confirmation of the Truth, and conviction of Hearers, Act. 19.12. and 28.8.

Marginal references: Rom. 1.5.; Chap. 1.19.

8 Unto me who am less than the least of all Saints is this grace given, that I should preach among the Gentiles the unsearcheable riches of Christ .

This the Apostle speaks considering his former estate in Iudaism, when he persecuted the Church of Christ, so 1 Cor. 15.9. and 1 Tim. 1.13, 15. Thus modest is the Apostle, when speaking of himself, and not of his Office.

All that Grace of Christ which he was to make known to the Gentiles in his Preaching, Wisedom, Righteousness, Sanctification, Redemption, 1 Cor. 1.30.

Marginal references: Col. 1.16. [illegible: 1 letter] 2.8. [illegible: 1 word]. 2.7. [illegible: 1 word]. 1.11.

9 And to make all men see what is the fellowship of the mystery which from the beginning of the world hath been hid in God , who created all things by Jesus Christ :

All those to whom the Apostle was sent.

Or to enlighten them: i. e. Ministerially, Act. 26.18. as to enlighten them principally belongs to Christ, Ioh. 1.9.

Or communication of the mystery, viz. concerning the Salvation of the Gentiles without Circumcision, or the works of the Law which God now made known by Paul's Ministry contrary to what the Iews Believed.

Not revealed to Men as to the circumstances and manner of it, but hid in the mind and purpose of God, see the like, ch. 1.9.

This may be understood either of the first Creation, or the second, or immediately of the first, and by that of the second; as God created all things at first, (and so both Iews and Gentiles) and gave them their Being by Christ, (Ioh. 1.3) so he recreates, regenerates, and gives them a new Being by Christ, that they may be of the same Body under him; see the like, 2 Cor. 4.6.

Marginal references: Chap. 1.9. Ver. 3.; Psal. 33.6 Col. 1.16. Heb. 1.2.

10 To the intent that now unto the principallities and powers in heavenly places , might be known by the Church the manifold wisedom of God e.

Good Angels, Col. 1.16. and 1 Pet. 3.22.

Exceedingly, or many ways various. The Divine Wisedom is in it self one simple thing, but appearing in so great variety of Works, it is said to be various. This may be best understood of the whole Oeconomy of Mens Redemption, and God's governing his Church in several Ages, the several Forms of the Church, the various ways of revealing the Divine Will, the different measures of Light let out in different times, the different Dispensations of the Covenant of Grace before the Law, under the Law, under the Gospel, to the Iews, to the Gentiles, &c.

Not effectually, as a Teacher or Instructer of Angels present in Church Assemblies, but objectively, as a Mirrour in which they might be[illegible: 1 letter]old, and contemplate the manifold Wisedom of God.

Marginal references: 1 Pet. 1.12.

11 According to the eternal purpose which he purposed in Christ Jesus our Lord .

All that God doeth in the work of our Redemption, whereby he sets forth his manifold wisedom, he doeth according to what he had from eternity purposed to doe, and therein likewise shews his wisedom to which it belongs to order and determine things before the doing of them, and then to doe them as they have been ordered.

Not onely as the eternal Wisedom of the Father, but as designed in God's Decree to be the Head of the Church, and he by whom God would in time execute his eternal purpose.

12 In whom we have boldness , and access with confidence by the faith of him .

Or by, or through whom, or into whom being engrafted and incorporated.

Or freeness of Speech. It signifies that liberty and spiritual security, whereby we come to God as to a Father, in the freedom of Children, not the fear of Slaves, Rom. 8.15. Gal. 4.6. and 1 Ioh. 2.21.

Not onely in Prayer, but all the communion we have with God by Faith in Christ, 1 Pet. 3.18.

Either securely without fear (a[illegible: 1 letter] before▪ or with confidence of acceptance with God, and obtaining what we ask.

i. e. Faith in him, as Rom. 3.22. see the like, Mark 11.22.

Marginal references: Chap. 2.18.

13 Wherefore I desire that ye faint not at my tribulations for you , which is your glory .

I pray you. This is an exhortation to the Ephesians, not a Prayer to God, for that follows, v. 14.

The Truth I have Preached to you being the cause of my Sufferings, and your Salvation (to which they tend as a mean to confirm your Faith) being the end of them.

Either he means, that their not fainting, or not falling away from Christ by reason of his Sufferings was their Glory, or rather, that his Sufferings were their Glory, in that he did by them seal the Truth of the Doctrine he had Preached, being still ready to suffer for what he delivered to them.

Marginal references: Phil. 1.14. 1 Thess. 3.3. Verse 1.

14 For this cause I bow my knees unto the Father of our Lord Jesus Christ,

This may be referred either to the former Verse, for this cause, viz. that ye faint not, &c. or rather to the first Verse, the Apostle here resuming what he had been beginning there.

15 Of whom the whole family in heaven and earth is named .

Either of God, or rather of Christ last mentioned.

Or Kindred, the Church of God being his Houshold, ch. 2.19.

All the Saints, both which are already in Glory, and which yet live upon the earth, whereever, or whoever they be, Iews or Gentiles.

To be named or called, implies the thing aswell as the name, Isa. 7.14. Luk. 1.35. the whole Family is named of Christ, i. e. of him they are, aswell as are called Christians, and the Church of God. The Iews boasted of Abraham as their Father, but now all Believers, even Gentiles, are one Family of God's People, and upon them the name of Christ is called.

16 That he would grant unto you according to the riches of his glory , to be strengthned with might by his Spirit in the inner man :

i. e. The abundance of his Power, see Rom. 6.4.

Farther degrees of spiritual strength, proceeding from Gods Power as the fountain.

As the immediate worker of all Inherent Grace.

The reasonable Powers of the Soul as renewed by Grace, the same as Heart in the next Verse, and Spirit, 1 Thess. 5.23. see 2 Cor. 4.16.

Marginal references: Rom. 7.22.

17 That Christ may dwell in your hearts by faith ; that ye being rooted and grounded in love .

On whom this Spirit (who must strengthen you as being a Spirit of Might, Isa. 11.2.) resteth, Isa. 61.1.

May intimately, and continually possess and fill not your heads onely with his Doctrine, but your affections with his Spirit, see Ioh. 14.23.

Whereby ye not onely Believe Christ's Truth, but receive and apprehend himself, and which is the means by which ye have union and communion with him.

Either he means 1. our Love to God and our Neighbour, and then he prays that their Love might not be slight and superficial, but strong and firm. Or 2. God's Love to us, and then he prays that the Ephesians who had already tasted God's Love to them in Christ might be more fully strengthned in the perswasion of that Love.

Marginal references: Col. 2.7.

18 May be able to comprehend with all saints , what is the breadth, and length, and depth, and height .

More fully and perfectly to perceive and understand.

Which are or have been.

The immense vastness, dignity and perfection. Either 1. of Redemption by Christ extending both to Iew and Gentile, and so the mystery before mentioned. Or rather 2. of the Love of Christ as follows.

19 And to know the love of Christ, which passeth knowledge , that ye might be filled with all the fulness of God .

Sensibly and experimentally to percieve in your selves.

Which though it may in a greater degree than hitherto be known and experienced, yet never can be in this life fully and absolutely understood, and comprehended, see v. 8. and the like expression, Phil. 4.7.

All that fulness of Knowledge, Faith, Love, Holiness, and whatsoever it is with which God fills Believers gradually here, and perfectly hereafter, when God shall be all in all, 1 Cor. 15.28.

20 Now unto him that is able to doe exceeding abundantly above all that we ask or think , according to the power that worketh in us .

i. e. God the Father.

And therefore is able to stablish you to the end, and doe all for you that hath been desired.

The exceeding greatness of his power, ch. 1.19. Whereby God works Faith, and preserves to Salvation, 1 Pet. 1.5. And enables to bear afflictions, 2 Tim. 1.8.

Marginal references: Rom. 16.25. Jude 24.

21 Unto him be glory in the Church by Christ Jesus , throughout all ages , world without end. Amen.

The whole Church of Iews and Gentiles. The Church onely knows the mystery, and partakes of the benefits before mentioned, and therefore the Church onely can rightly glorifie God for them.

Either in Christ, in whom the Father hath displayed all his love to us; or rather by (according to our version) Christ, as the Mediatour between God and us; by whom we offer up our Services to God, Praises aswell as Prayers, Rom. 1.8. and 7.25.

Or through all generations.