ACC ~ Ephesians 3 v7 - 13

OVERVIEW:

God’s power is the basis of preaching (MARIUS VICTORINUS), though the preacher must be prepared (CHRYSOSTOM). Paul’s humility is genuine (JEROME) and should be a pattern for ours (CHRYSOSTOM). His ministry, a free gift from God (MARIUS VICTORINUS), is to make known what was formerly unsearchable and still remains in many ways an unsearchable mystery (JEROME, THEODORET). Paul addresses both Jew and Gentile (MARIUS VICTORINUS). He establishes the unity of creation and covenant (JEROME), both of which are dispensed through Christ. The church means all believers. The manifold wisdom of God includes all of Christ’s mysteries (MARIUS VICTORINUS). The angels had only partial knowledge (CHRYSOSTOM). They are now delivered from the devil (AMBROSIASTER). Concealed in Christ through all ages (MARIUS VICTORINUS), the mystery is now revealed by the inauguration of his kingdom (AMBROSIASTER). Belief and virtue based on Christ bring confidence (JEROME); therefore the Ephesians should not despair because of Paul’s suffering (MARIUS VICTORINUS), which is for their glory (ORIGEN).

3:7 | God’s Grace Given by His Power

GRACE GIVEN BY THE WORKING OF GOD’S POWER. MARIUS VICTORINUS: Everywhere Paul reminds us that we receive God’s gifts not by our own merit but by grace. Grace belongs to the giver, not to the recipient. And by adding “according to the working of his power,” he also ascribes this to God, so that “if I do any work, it is God’s power. For it is not my power that works in me but God’s.” EPISTLE TO THE EPHESIANS 1.3.7-8.

PROCLAMATION REQUIRES GRACE, PREPARATION AND PRUDENT UNDERSTANDING. CHRYSOSTOM: The gift was not sufficient if he did not provide power along with it. And, great as the power was, human zeal was not sufficient either. For Paul brought three things to the task of proclamation: ready and boiling fervor, a soul prepared to bear anything whatever and prudent understanding. HOMILY ON EPHESIANS 6.3.7.

3:8a | The Least of the Saints

THE LEAST OF ALL THE SAINTS. JEROME: Although it is a token of humility to call oneself “the least of all the saints,” one is guilty of deceit if one conceals the truth in the heart and says something else with the tongue. We must therefore look for an argument showing how Paul truly was “the least of all the saints” and yet did not fall from the rank of an apostle. The Lord says in the Gospel. “He who would be great among you, let him be less than all.” … Paul demonstrates this in his actions. … Therefore the apostle Paul was meekest of all who sought to be weak on Christ’s account. … Because of this humility, amazing grace was given to him. In this way he became “the least of all the saints” in order “to preach the unsearchable mysteries of God.” EPISTLE TO THE EPHESIANS 2.3.8-9.

PAUL’S HUMILITY. CHRYSOSTOM: Those who visit a doctor do not complete their journey simply by arriving there. They must also learn the remedy and apply the medicines. We too, having reached this point, need to do the same, by learning the great humility of Paul. … Paul demonstrates humility when he calls himself a blasphemer and a persecutor. He describes himself as a dreadful offender on account of his former sins, which had now been canceled, … hence as “the least of all the saints.” He did not say “of the apostles” but of the saints who come after the apostles. HOMILY ON EPHESIANS 7.3.8-11.

3:8b | Grace to Preach the Unsearchable Riches of Christ

THE GRACE TO WORK. MARIUS VICTORINUS: Was work given before grace? Or did grace come before any works? That which is working is God’s power. So grace had already been given. When it is said that Paul was made a minister according to the gift of God, we understand that the gift of being a minister was given before his working to make him a minister, and his being a minister is the gift and grace of God. EPISTLE TO THE EPHESIANS 1.3.7-8.

UNSEARCHABLE RICHES. JEROME: Unsearchable and hidden can be given two senses. The riches were previously unable to be searched out. They are now laid open after the Lord’s passion. Another sense, perhaps even better: Those things which by nature were unsearchable to humanity are the ones that have been made known by God’s revelation. EPISTLE TO THE EPHESIANS 2.3.8-9.

WHAT IS KNOWN IS THEIR UNSEARCHABILITY. THEODORET: The divine apostle says not only that Christ’s nature is divine but also that “his riches are unsearchable.” “And how does one preach if his riches are indeed unsearchable?” “I preach this very thing,” he says, “that they are unsearchable.” PISTLE TO THE EPHESIANS 3.8.

3:9 | Revealing the Mystery Hidden for Ages

TO ENLIGHTEN ALL. MARIUS VICTORINUS: When he speaks of making “all men see the plan,” this includes both Israel and the Gentiles. Paul had doubtless received the gospel for the Gentiles. But the Jews too can see the plan if they follow and obey. EPISTLE TO THE EPHESIANS 1.3.9.

THE CREATOR OF ALL WORKS THROUGH THE SON. MARIUS VICTORINUS: Christ is the only begotten Son of God, and through him all the rest are created. Through him the works of God are created, as God works in and through him. All ages of time are subsequent to Christ, being made by Christ. … Therefore, even though God is acknowledged as the Creator, God is nonetheless Creator through Christ. The term Creator therefore does not pertain simply to God as such but pertains to Christ and through Christ to God. Christ who was eternally begotten created all things in time. God worked and created all things through Christ. EPISTLE TO THE EPHESIANS 1.3.9.

THE MYSTERY HIDDEN FROM AGES. JEROME: These riches of his generosity were “hidden from all past ages in God,” the Creator of all. Where are Marcion, Valentinus and the other heretics who say that there is one creator of the visible world and another creator of the invisible? … However, the phrase “mystery hidden from the ages” could also be understood to mean that the very ages of time remained ignorant of his generosity when all spiritual and rational creatures who inhabited all previous ages remained unenlightened. EPISTLE TO THE EPHESIANS 2.3.8 9.

3:10a | God’s Wisdom Made Known Through the Church

WISDOM KNOWN THROUGH THE CHURCH. MARIUS VICTORINUS: His expression through the church means through all the members of God and through every soul that has put on his mysteries and has hope in him. From this we understand what has been given to humanity. The powers and principalities in heaven are learning the wisdom of God through a human mediator. EPISTLE TO THE EPHESIANS 1.3.10.

WHAT CONSTITUTES THE MANIFOLD WISDOM OF GOD. MARIUS VICTORINUS: Paul briefly touches on all the parts of the mystery that we have spoken of above when he speaks of the “manifold wisdom of God,” whether this be that he sent his Son or that such great majesty assumed the form of a slave or that greater gifts were given. The promises are so great: the forgiveness of sins, the promise of heaven, eternal life, glorification and our inheritance together with the same Christ in his resurrection after death and even his death itself. This is what makes up the manifold wisdom of God. EPISTLE TO THE EPHESIANS 1.3.10.

3:10b | Made Known to Principalities and Powers

WHAT THE ANGELS LEARN BY PREACHING. AMBROSIASTER: So abundant was God’s wisdom that he not only gave this teacher (Paul) to the Gentiles but also caused the truth to be-come known to the angelic spirits in heaven, who are the principalities and powers. They are powers because they have more power among the other spirits and are principalities because they are the principal powers. … The goal of all this is that the preaching of the church should be profitable to the Gentiles also. They are called to forsake their allegiance to the devil’s tyranny. EPISTLE TO THE EPHESIANS 3.10.1.

3:11 | According to the Eternal Purpose Realized in Christ

CONCEALED PURPOSE REVEALED. MARIUS VICTORINUS: From this we see what it means to say that the mystery was concealed in God, for he adds “according to the purpose of the ages.” This means that, after certain ages had reached their destined end, the mystery was to appear through the presence of the Lord in whom it had been concealed. For it was proper for it to be revealed through the One in whom it was concealed. EPISTLE TO THE EPHESIANS 1.3.11.

REALIZED IN CHRIST. AMBROSIASTER: The saving knowledge of the mystery of God is conferred upon the human race in this way: God bestows his grace on humanity as the firstfruits of Christ’s coming kingdom. When Christ appeared, God revealed his mystery for the salvation of humanity. EPISTLE TO THE EPHESIANS 3.12.

3:12 | Boldness and Confidence Through Faith in Christ

FROM WHAT IS OUR BOLDNESS AND CONFIDENCE DERIVED? JEROME: Nothing can give us such trust in God and purity of conscience … as the Word, the truth, the wisdom and the righteousness received in Christ. … One who thinks in an orderly manner now has the Word and reason as the content of his faith. One who can comprehend wisdom has wisdom as the content of his faith. One who understands truth has truth as the content of his faith. One who lives righteously now has righteousness as the content of his faith. EPISTLE TO THE EPHESIANS 2.3.12.

3:13a | Not Losing Heart About Paul’s Suffering

DO NOT LOSE HEART. MARIUS VICTORINUS: When some hear that Paul suffers tribulations, they may grow faint in faith. To prevent this he argues, in effect: “I pray on account of what has been revealed to me that you should not grow faint through my tribulations. These tribulations I am suffering are not due to anything I have caused but rather because you are either weak in faith or now wavering, or because you are making some unnecessary additions to the faith. That is the reason I endure these trials. I am now hoping to recall you to true discipline and observance so that you will not depart from Christ, having your hope in Christ alone. For this is your glory.” EPISTLE TO THE EPHESIANS 1.3.13.

3:13b | Suffering for the Ephesians’ Glory

FOR YOUR GLORY. ORIGEN: One person will say that he attaches the words “which is your glory” to the tribulations … another to the boldness or else to the access or the faith. For boldness [or freedom of speech] is the glory to the one who possesses it, and access can be called the glory of the one who has access to God and faith the glory of the one with faith. EPISTLE TO THE EPHESIANS.

A PRAYER TO GOD EPHESIANS 3:14-19

OVERVIEW: Human fatherhood is best understood by analogy with divine Fatherhood (JEROME). God is Father by nature; all other proximate creativity is fatherly by grace (THEODORET). Humbly bending his knees, Paul worships this one creative One, the Father, who works through Christ (MARIUS VICTORINUS). Knowledge of Christ’s ineffable love, displayed on the cross (AMBROSIASTER), leads spontaneously to obedience (MARIUS VICTORINUS). All this is manifested in the cross (GREGORY OF NYSSA) and fulfilled in successive revelations (GREGORY OF ELVIRA). This knowing magnifies faith (MARIUS VICTORINUS), which grows ever fuller toward knowledge of the whole, triune God (AMBROSIASTER). As spatial metaphors are cautiously applied to God they are understood spiritually by the saints (MARIUS VICTORINUS). They point to the infinity of God (AMBROSIASTER) and the ubiquity of his saving purpose (JEROME).

3:14 | Bowing Before the Father

THE LOWLY BODY LANGUAGE OF SUPPLICATION. MARIUS VICTORINUS: By kneeling we demonstrate the full form of prayer and petition. So we bend our knees. We ought not merely to incline our minds to prayer but also our bodies. We do well to lower our bodies lest we create an impression of elevation or an appearance of pride. EPISTLE TO THE EPHESIANS 1.3.14.

BENDING BEFORE THE FATHER. MARIUS VICTORINUS: All good working and doing occur through Christ. The spirit of Christ is that of a serving ministry. He is himself the ministry of God toward us. God does everything through him. Therefore he says, “I bend my knees to the Father.” EPISTLE TO THE EPHESIANS 1.3.14.

3:15 | All Fatherhood Named from God the Father

ALL FATHERHOOD NAMED FROM HIS FATHERHOOD. THEODORET: God is fully and truly Father; for he was not first a father and later became son but is always Father and Father by nature. The other fathers, whether bodily or spiritual, have received this name from above. … Paul is saying here that he is petitioning the Father of our Lord Jesus Christ, who is truly Father. He has his fatherhood not by receiving from another but himself has conferred fathering upon others. EPISTLE TO THE EPHESIANS 3.14-15.

HUMAN FATHERHOOD UNDERSTOOD BY ANALOGY TO DIVINE FATHERHOOD. JEROME: Before any discussion we must note that he did not say “from whom every fatherhood in heaven and earth is born” but “from whom every fatherhood in heaven and earth is named.” For it is one thing to merit the name of father, another to have a natural relation [as eternal Father to all creatures]. … I have searched about in Scripture asking whether the word fatherhood is ever applied to the Gentiles. I have found nothing except the twenty-first psalm, “and all the fatherhoods of the Gentiles shall adore in his sight,” and the twenty-eighth, “Give to the Lord, fatherhoods of the Gentiles, bring him the young of rams.” Think by this analogy: As God exists, God allows the term existence to be applied to creatures as well. So we say that creatures exist and subsist, not so as to imply that they exist in and of themselves [as God exists] but as a derived existence enabled by God. … According to this same argument, God allows the term fatherhood to be given to creatures. So by analogy to his fathering we can understand creaturely fathering. … Similarly, as the only good One he makes others good. As the only immortal One God has bestowed immortality on others. As the only true One he imparts the name of truth. So also the Father alone, being Creator of all and the cause of the subsistence of all things, makes it possible for other creatures to be called fathers. EPISTLE TO THE EPHESIANS 2.3.14.

WHETHER THERE IS FATHERHOOD IN HEAVEN. JEROME: We who are not of Abraham’s race are called Abraham’s children if we possess his faith. Similarly, I think that the angels and other invisible powers have something like princes of their own in heaven whom they rejoice to call fathers. … Our term fatherhood may now be used in the light of the awareness that God is Father of our Lord Jesus Christ. For the only begotten Son is so not by adoption but by nature. It is by adoption that creatures also are allowed to participate in fathering and hence are given the name of fathers. And remember that whatever we say of the Father and Son we say also of the Holy Spirit. EPISTLE TO THE EPHESIANS 2.3.

3:16 | Strengthened Through His Spirit

STRENGTHENED IN THE INNER MAN. MARIUS VICTORINUS: What are these “riches of the glory of God?” They are “being strengthened with might through his Spirit,” so that they may be strong against the sinful nature, the desires of the flesh and the dreadful powers of this world. This strengthening happens through the Spirit of God. But how are persons strengthened and made firm through the Spirit of God? By “Christ’s dwelling in the inner man,” he says. For when Christ begins to dwell in the inner citadel of the soul, persons are made strong by might through the Spirit. In this way everything of a hostile nature is evicted. EPISTLE TO THE EPHESIANS 1.3.16-17.

3:17 | Christ Dwelling in Hearts Through Faith

PRAYER FOR CHRIST’S INDWELLING. AMBROSIASTER: Paul prays that believers be made more steadfast, not doubting but believing increasingly that Christ dwells in them even when they do not see him with their physical eyes. He prays that the Spirit which has been given them might infuse into them a certainty that Christ lives and is the Son of God, so that he lives by faith in their hearts. Thus when we have faith in him we behold him in our hearts. The benefit of this is that we grow more sure of his blessing. He does not desert us. He is always present through that faith in him which he guards in us. The gift of the Spirit, which is also the gift of God the Father, is given to us that he may keep us safe, to his glory. EPISTLE TO THE EPHESIANS 3.17.1-2.

3:18a | Power to Comprehend with All the Saints

PETITION FOR FAITH, UNDERSTANDING AND LOVE. MARIUS VICTORINUS: Since he has taught that three things tend toward maturity in Christ—faith, understanding and love—he here brings them all into a brief compass. He is now praying that God will bestow all these gifts upon the Ephesians. Note the sequence he has followed: He spoke first of faith, “that you may have Christ dwelling in the inner man in your hearts through faith.” Now he speaks of understanding by saying “so that you may comprehend with all the saints the breadth, length and depth.” Again he adds with regard to love, “to know the love that surpasses knowledge. “ EPISTLE TO THE EPHESIANS 1.3.18-19.

3:18b | Breadth, Length, Height and Depth

WHETHER THE SAINTS COMPREHEND THESE DIMENSIONS SPIRITUALLY. MARIUS VICTORINUS: God is through all and in all, and is all things and the source of all, through whom all things come and over all. In this aspect the task of understanding is to note and know what “the breadth, the length, the height and the depth” of divine grace. How all these exist together or may be understood to exist in God and according to these aspects requires another, higher comprehension. … Hence he prays finally that the Ephesians may understand them all together. And so that they will not despair through their inability to comprehend them together, he adds: “so that you may be able to comprehend with all the saints.” Therefore the saints comprehend these things together and can expound them. EPISTLE TO THE EPHESIANS 1.3.18-19.

WHETHER MEASUREMENTS CAN BE APPLIED TO GOD. AMBROSIASTER: What is meant when Paul speaks of “length and breadth and depth and height?” Think of a sphere. The length is the same as the breadth and the height the same as the depth. So too all is proportional within the immeasurable infinity of God. A sphere is enclosed in a definite manner. God, being unenclosed, not only fills all things but exceeds all things. God is not confined but has everything within himself, so that he is the only one to be reckoned infinite. We cannot sufficiently thank him for the fact that, being so great, he deigned through Christ to visit human beings when they were subject to death and sin. EPISTLE TO THE EPHESIANS 3.18.2.

LIMITS OF SYMBOLIC MEASUREMENTS OF THE CREATION. JEROME: Let us think first about physical “breadth and length, depth and height” in order that we may be able to pass through these physical dimensions to their spiritual dimensions. For the sake of argument, let the physical length be that of heaven and earth, that is, of the whole world, from east to west. Let the breadth be from south to north. Let the depth be from the abyss and the infernal regions. Let the height be to all that is elevated above the heavens. But they say that the earth is round and rotates as a sphere. Roundness has no breadth and length, height and depth, but is proportional in all dimensions. Hence we are necessarily forced to understand spiritually by height the angels and forces above and by depth those powers below and what is beneath them. By length and breadth we speak spiritually of that which occupies the middle place between those above and those below. The consequence is that one draws near as a neighbor either to those things above or to those below. Whatever begins to advance one’s path toward better things so as to rise to the heavenly height, that is what Paul is calling length. Whatever brings one to the lower things as one lapses toward vice he is calling breadth. EPISTLE TO THE EPHESIANS 2.3.16.

THE FOURFOLD FIGURE OF THE CROSS. GREGORY OF NYSSA: The divine mind of the apostle did not imagine this fourfold figure of the cross to no purpose. He knew that this figure, which is divided into four segments from the common center, represents the power and providence of the one displayed upon it. This dimensionality runs through all things. For this reason he calls each of four projections by its own name. By the height he means what is above, by the depth the underworld, by the length and breadth the intermediate domain which is under the control of his all-governing power. Hence the worship of the cross is viewed in relation to the fourfold figure of the cross. The heavenly order is symbolically paying its devotion to the Lord in the upper part, the cosmic order in the middle part and even the infernal order in the lower part. ON THE THREE DAYS.

ANOTHER INTERPRETATION. GREGORY OF ELVIRA: The height is the measure of the majesty of the Lord. … The length is the passion of the Lord’s cross, by which believers are sealed. The breadth is seen in Pentecost, when the Holy Spirit is coming down upon all believers. ON THE ARK OF NOAH 32.

3:19a | The Love of Christ Surpasses Knowledge

LOVE PASSES ALL UNDERSTANDING. MARIUS VICTORINUS: The one who knows the love that “passes all understanding” will better express the full measure of love for Christ. Paul prays that they may first know [the love of Christ] rather than do something. Doing comes from this knowing. EPISTLE TO THE EPHESIANS 1.3.18-19.

KNOWING THAT WHICH SURPASSES KNOWING. AMBROSIASTER: Can any words adequately describe this mystery, that God is born as a man? That God dies for the human race, the master for his servants, the Creator for his creation, the righteous for the unrighteous? … In the greatness of his majesty he became lowly to do on our behalf what was worthy of his love, so that we, insofar as we can, should join his household. EPISTLE TO THE EPHESIANS 3.19.1-3.

3:19b | Filled with All the Fullness of God

BEING FILLED WITH THE TRIUNE FULLNESS. AMBROSIASTER: Faith is never directed solely to the Father or solely to the Son [but to Father and Son in their relationship]. Hence he adds “that you may be filled with all the fullness of God.” Thus by confessing Christ and giving thanks to him in the same glorious terms, the same honor is reserved for the Son as for the Father. All things that come from God the Father have been restored through his Son. By this the faithful confess the divine perfection in its wholeness. EPISTLE TO THE EPHESIANS 3.19.4.

DOXOLOGY EPHESIANS 3:20-21

OVERVIEW: Paul builds this benediction upon his supplication (MARIUS VICTORINUS). God’s wisdom is superior to ours (AMBROSIASTER). His glory is eternal (JEROME). We adore him everlastingly (THEODORET).

3:20 | God Is Able to Do Abundantly

ABLE TO DO FAR MORE ABUNDANTLY. MARIUS VICTORINUS: He says in effect: “I pray that you will do these things and understand these things. If, however, anyone is able to do more and more abundantly and go beyond these things—that is, beyond what I ask or understand—praise be to him. Yet whoever does more abundantly will receive this ability through the same power that works within us all, namely, through the power of God and Christ our Lord.” PISTLE TO THE EPHESIANS 1.3.20-21.

THE FATHER’S GOVERNING POWER AT WORK WITHIN US. AMBROSIASTER: He is praying to God the Father that we might know better what is expedient for us, and what had better not be asked for, and when something should be given, and how much of it and exactly what we really need. He prays that God himself might fittingly govern those who believe in him by his own providence and power. EPISTLE TO THE EPHESIANS 3.21.

3:21 | Glory in the Church and in Christ Jesus

GLORY FOREVER. JEROME: This glory does not extend over the present time only, as if terminating in the age to come. Rather it extends throughout all generations and all ages. It is eternally ineffable. It abides, develops and increases. EPISTLE TO THE EPHESIANS 2.3.20-21.

GLORY IN ALL GENERATIONS. THEODORET: God is to be worshiped both in the present life and in the next. Having thus revealed God’s goodness to them, he proceeds to urge them on to the particular virtues. EPISTLE TO THE EPHESIANS 3.20-21.