Bible Studies at Bristol Road

Baptist Church

Life in the Body of Christ

EPHESIANS
STUDY FIVE : THE PREACHER

Chapter 3 1-13

David A. Green BD
February 2003
 Ephesians
Life in the Body of Christ

Study No. 5

PAUL THE PREACHER

Paul the Preacher to the Gentiles

3
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 men 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. 8 Although I am less than the least of all God’s people, this grace was
given me: to preach to the Gentiles the unsearchable riches of Christ, 9 and to make plain to
everyone the administration of this mystery, which for ages past was kept hidden in God,
who created all things. 10 His intent was that now, through the church, the manifold wisdom
of God should be made known to the rulers and authorities in the heavenly realms, 11
according to his eternal purpose which he accomplished in Christ Jesus our Lord. 12 In him
and through faith in him we may approach God with freedom and confidence. 13 I ask you,
therefore, not to be discouraged because of my sufferings for you, which are your glory.

INTRODUCTION

When we began this series of studies I commented on the very long sentences that
Paul uses – and how difficult they are to read in public, even in translation. (Verses
2-7 and 8-12 form single sentences in the Greek.) This chapter (which is the last of
three doctrinal chapters in the book) demonstrates a similar difficulty.

Paul begins by introducing a prayer in verse 1 – but the prayer doesn’t appear until
verse 14! What we have for our present study is pretty much a parenthesis. Before
he shares his prayer for these people he will go on a detour in which he will describe
the way God involved him in His plan and gave him a particular ministry

This “parenthesis” provides us with an insight into what he regarded as his ministry
to them – and therefore an insight into the nature of the Christian Ministry.

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I am sure you will agree that that makes the passage before us particularly relevant
as we consider the nature of the Christian ministry.

STRUCTURE

I like to know where I am going in an exposition – and for that reason I tend to be
somewhat tied to a structure. I know it isn’t the only way to preach or to teach –
but it is my preferred method. I offer you the following division of the passage:

ℵ The subject of his preaching verses 2 - 6

ℵ The method of his preaching verses 7 - 11

ℵ The outcome of his preaching verses 12 and 13

But first of all look again at the opening words – which, we might argue, more
properly belong to the next section.

For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles—

We are reminded of Paul’s situation as he writes. More than likely chained to a

Roman soldier, and dictating his letter in the presence of such a gaoler and such
evident difficulty.

At once Paul asserts his view of this difficulty – he is not the prisoner of the Romans
but the prisoner of Christ Jesus. (A phrase repeated twice in Philemon – another
letter written at the same period.) “Christ Jesus’ man imprisoned (that is what is
meant by prisoner of Christ Jesus, not that Jesus is the jailer!)1

He often describes himself as the SLAVE of Jesus – but here it is prisoner. He has
done so in many other letters – but here his introductory title is “apostle” and his
reference is to imprisonment.

We notice too the link with the Gentiles: “For the sake of you Gentiles” – Paul’s
imprisonment arouse directly from his specific ministry to the gentiles of which these

1
Carson, D. (1997, c1994). New Bible Commentary : 21st century edition (electronic ed. of the 4th ed.) (Eph 3:14). Downers Grove: InterVarsity.

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verses will have much to say. Because of that particular ministry Paul was accused
by the Jews and imprisoned by Rome.

“For this reason…” takes us forward to the prayer. It also reminds us of the verses
just before that spoke so eloquently of the Gentiles being included into the temple
and the building and the community and family of the Church.

Paul is saying “I’m here in prison – but that is part of God’s plan – His way of using
me for you Gentiles. Let me tell you a little about it…”

And so he does, and in the passage before us presents us with this threefold
description of his ministry:

THE SUBJECT OF HIS PREACHING verses 2-6

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 men 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.

There is obviously a distinction here between preaching in general and the

particular ministry of the apostle. He wants us to know that God gave him a unique
ministry. “A mystery made known to me by revelation..” (3) Paul wants his readers to
understand that what had been denied to all others – even the Old Testament – has
been given to him. This unique ministry – or 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.”

This was Paul’s distinctive ministry.

Of course, in the broadest sense it was to preach Christ. It was the gospel. But it
was specifically for the Gentiles. And it is easy for us who take possession of Paul
and his writings; to regard him as “one of us” – but he was a Hebrew of the Hebrews.
For Paul the message demanded a specific vision, a specific revelation – a mystery
shared by God with His chosen apostle.

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So you will notice as Paul explains this to his readers that he shares with us these
strands of the gospel truth that motivated everything he did.

MYSTERY

We use this word in such a different context nowadays that it deserves a closer look.
Back in Chapter 1 v 9 Paul has used the word:
9
And he made known to us the mystery of his will according to his good
pleasure, which he purposed in Christ, 10 to be put into effect when the times will
have reached their fulfilment—to bring all things in heaven and on earth together
under one head, even Christ.

He now uses it four times in our passage 3, 4 6 and 9.

It is something that can only be known by revelation. In that sense Jesus spoke to
His disciples in Luke 8 v 10 (and Matthew and Mark)
10
And he said, Unto you it is given to know the mysteries of the kingdom of God: but
to others in parables; that seeing they might not see, and hearing they might not
understand.

It is something hidden from those who do not know the work of the Holy Spirit in
their lives. It is not like a modern mystery simply waiting to be unravelled or
explained.

So here Paul uses it like this:

the mystery made known to me by revelation 3

my insight into the mystery of Christ, 4
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. 6

The ordinary sense of the word is something hidden from general view – the NT
sense is truth revealed by God Himself.
As in Col 2 v 26:

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26
the mystery that has been kept hidden for ages and generations, but is now
disclosed to the saints. 27 To them God has chosen to make known among the
Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory.

ADMINISTRATION (NIV) STEWARDSHIP (AV)

v 2 the administration of God’s grace that was given to me for you,

The word is that from which we derive ECONOMY – at a personal level a

stewardship committed, on a wider scale a system for organising wealth.

Paul sees his ministry as an “administration of God’s grace” by which God gave him
an insight into the mystery so that he might share it.

“Given to me FOR you”

There is nothing ad hoc about Ministry – it has a divine origin, a divine subject and a
God ordained audience.

Those who are called to it know the mystery – are aware of the solemn stewardship
of it, and recognise that it is for the Lord’s people.

Of course it bestows privilege – as it did to the prophets of old – but with that
privilege, and our recognition of the office goes a solemn ECONOMY – both an
individual stewardship and a collective administration.

Verse 6 shows us the three-fold strand of his ministry:

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.

The mystery is about the Gentiles who are:

1. heirs together with Israel

2. members together of one body
3. sharers together in the promise in Christ Jesus

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THE METHOD OF HIS PREACHING VV 7 — 11

7
I became a servant of this gospel by the gift of God’s grace given me through the
working of his power. 8 Although I am less than the least of all God’s people, this
grace was given me: to preach to the Gentiles the unsearchable riches of Christ, 9
and to make plain to everyone the administration of this mystery, which for ages past
was kept hidden in God, who created all things. 10 His intent was that now, through
the church, the manifold wisdom of God should be made known to the rulers and
authorities in the heavenly realms, 11 according to his eternal purpose which he
accomplished in Christ Jesus our Lord.

You will notice in this paragraph two very unusual words:

v 8 “unsearchable” ἀνεξιχνίαστος
v10 “manifold” πολυποίκιλος

The thought of our riches in Christ Jesus is one the hallmark phrases of the letter –
but Paul here uses a most unusual word “unsearchable” which ties in perfectly with
the phrases he will use in his prayer presently.

The word is only found here and in Romans and in Job (in the Septuagint) :

ROMANS 11
33
Oh, the depth of the riches of the wisdom and knowledge of God!
How unsearchable his judgments,
and his paths beyond tracing out!
34
“Who has known the mind of the Lord?
Or who has been his counsellor?”
35
“Who has ever given to God,
that God should repay him?”
36
For from him and through him and to him are all things.
To him be the glory for ever! Amen.

Job 5 v 9 and 9 v 10 9
He performs wonders that cannot be fathomed,
miracles that cannot be counted.

The thought is of trying to “track out the confines of a lake and finding it is in fact no
lake at all but an arm of the immeasurable ocean” (Jowett)
Today we would probably want to use the expanse of space as a better analogy.

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The second unusual word is “manifold” v10 πολυποίκιλος

The word is found only here – but is used elsewhere to describe the varied colours of
an individual flower or a bed of flowers – or the intricate beauty of an embroidered
pattern.

(It suggests to me (being that way inclined) the many different coloured pixels of
which an image is composed on a digital screen.)

In this paragraph Paul describes the way he preaches:

7
I became a servant of this gospel by the gift of God’s grace given me through the
working of his power. 8 Although I am less than the least of all God’s people, this
grace was given me: to preach to the Gentiles the unsearchable riches of Christ, 9
and to make plain to everyone the administration of this mystery, which for ages past
was kept hidden in God, who created all things. 10 His intent was that now, through
the church, the manifold wisdom of God should be made known to the rulers and
authorities in the heavenly realms, 11 according to his eternal purpose which he
accomplished in Christ Jesus our Lord.

ℵ Dependent 7
ℵ Privileged 8
ℵ Professional 8,9,10,11 preach…make plain …make known through the
Church
DEPENDENT v7
7
I became a servant of this gospel by the gift of God’s grace given me through the
working of his power.

Paul makes it plain that in the same way that his subject is by divine inspiration his
life as a preacher depends entirely on God’s grace and His power.

He describes himself as a “servant of this gospel” – he is entirely given over to it.

In the next verse he enlarges on this:

PRIVILEGED v8
. 8 Although I am less than the least of all God’s people, this grace was given me: to
preach to the Gentiles the unsearchable riches of Christ,

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True preaching has to begin with humility – as the prophet speaks not his own words
but the word of the Lord – so the preacher begins with a totally realistic view of his
own status.

This is the balance between humility and honour – a real sense of privilege : I am
nothing but the message is everything.

Here too is the thought of an utterly bottomless, unlimited range of material from
which to speak.

PROFESSIONAL vv 8-11

to preach to the Gentiles the unsearchable riches of Christ, 9 and to make plain to
everyone the administration of this mystery, which for ages past was kept hidden in
God, who created all things. 10 His intent was that now, through the church, the
manifold wisdom of God should be made known to the rulers and authorities in the
heavenly realms, 11 according to his eternal purpose which he accomplished in Christ
Jesus our Lord.

Notice the phrases Paul uses to describe his technique:

ℵ to preach …
ℵ to make plain …
ℵ through the church…made known

ℵ Evangelize εὐαγγελίζω

ℵ Illuminate φωτίζω

Both elements are needed – the evangelising and the making plain. Once the
gospel is preached there must be growth in discipleship so Paul’s ministry includes
both strands.

You can see that the second strand does not stay in the shallows – but pushes out
into the deeper water of that which was kept hidden by the Creator.

In the third strand Paul shows us that the ministry extends through the whole church:

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10
His intent was that now, through the church, the manifold wisdom of God should
be made known to the rulers and authorities in the heavenly realms, 11 according to
his eternal purpose which he accomplished in Christ Jesus our Lord.

If the word is to reach rulers and authorities in the heavenly realms then it is a work
of God in His Church - by its worship, witness and its salting influence.

There is little point in preaching unless the Gospel is declared, the saints
enlightened, and the world reached by the Church as a whole.

Finally we see in the closing phrases of our passage:

THE OUTCOME OF HIS PREACHING VV 12,13

12
In him and through faith in him we may approach God with freedom and
confidence. 13 I ask you, therefore, not to be discouraged because of my sufferings
for you, which are your glory.

We noticed in v 11 that the ministry affects the spiritual beings – but it’s effect upon
the Body of Christ is a community of the Lord’s people

ℵ who approach God with freedom and confidence

ℵ who are not discouraged by what happens – in particular to their apostle Paul

because the Lord who planned the revealing of His mystery and equipped Paul to
minister it has their GLORY in mind.

© David A Green BD www.davidagreen.com Feb 2003

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