Sermon Notes: Ephesians 3:1-13, Part 1 – I, Paul
These are the notes of a sermon preached by Andy Evans on the morning of the 25 July 2010 at Firwood Church. Click here to stream or download the sermon audio.
Ephesians 3:1–13
For this reason I, Paul, a prisoner for Christ Jesus on behalf of you Gentiles— 2 assuming that you have heard of the stewardship of God’s grace that was given to me for you, 3 how the mystery was made known to me by revelation, as I have written briefly. 4 When you read this, you can perceive my insight into the mystery of Christ, 5 which was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit. 6 This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel.
7 Of this gospel I was made a minister according to the gift of God’s grace, which was given me by the working of his power. 8 To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ, 9 and to bring to light for everyone what is the plan of the mystery hidden for ages in God who created all things, 10 so that through the church the manifold wisdom of God might now be made known to the rulers and authorities in the heavenly places. 11 This was according to the eternal purpose that he has realized in Christ Jesus our Lord, 12 in whom we have boldness and access with confidence through our faith in him. 13 So I ask you not to lose heart over what I am suffering for you, which is your glory.
1. INTRODUCTION: THE DIGRESSION
a. Pointing Back
There are two unusual things about the passage set before us and that we will be working through over the coming weeks. We will consider the first of these two unusual things momentarily, but should firstly note the way in which the first verse of this section points us back to the preceding passage (Ephesians 2:11-22),
Ephesians 3:1a
For this reason […]
The Apostle Paul[1] points us back to his earlier and great essay on the glory of the grace of God made manifest in the incorporation of Jews and Gentiles into one new man, the Church (Ephesians 2:15). Paul wants us to remember and to see, feel and respond to the majesty of God displayed in the creation of the Church.
Paul wants us to remember who we were before Christ radically intervened. He wants us to remember that we were alienated from men and God,
Ephesians 2:12
remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world.
At one time we were separated from God, the people of God and the things of God. We were alienated and without a hope in the world. Paul wants us to understand that now, in Christ Jesus, everything has changed,
Ephesians 2:13–16
But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby killing the hostility.
The implications of this are astounding. At one time we were apart from God and on the outside looking in, but now, because of the cross, we are brought near and Jesus Christ establishes and becomes our peace. Indeed, Paul returns to this glorious truth in chapter 3 when he writes,
Ephesians 3:6
This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel.
The outcome of all of this is that we have become and are made into a holy temple in which God’s presence, goodness, power, mercy and grace is present and made manifest,
Ephesians 2:22
In him you also are being built together into a dwelling place for God by the Spirit.
The good news of the gospel is not that we get to go to church, but that he makes us to be the church. And God dwells among his people and, through his people, displays his glorious grace.
Paul wants us to remember all of this that we might feel the wonder of the gospel. Paul wants us, Firwood Church, to see one another with absolute clarity, to see ourselves with all our dissimilarities, and glory in the truth that he has made us to be one people, one body, one family and one church. Paul wants us to see this and to marvel at the glorious grace of God at work towards us and at work within us.
And this miracle is not peculiar to Ephesus or Firwood, the grace of God is seen powerfully at work everywhere Jesus Christ is received and professed as King.
Paul sees the same miraculous grace of God at work in Corinth, Galatia, Philippi, Colossae and, indeed, everywhere. It is the blazing light of the glory of God’s grace which inspires Paul to continue, it is ‘For this reason…’
b. Pointing Forward
And so we come to the first of the two unusual things about this passage,
Ephesians 3:1
For this reason I, Paul, a prisoner for Christ Jesus on behalf of you Gentiles—
As we have already considered, the ‘For this reason…’ points the reader back to all that has gone before. Paul wants us to remember. But this first verse also points forward.
The grammar of this opening sentence is strange because Paul begins to trace a particular train of thought, but is then distracted and undertakes a lengthy digression which then stretches from verse 2 through to verse 13 (marking the fourth of the eight lengthy sentences which characterise this letter to the Ephesians). Indeed, most translations (e.g. the ESV, NIV, NKJV, etc.) mark the beginning of this digression with a hyphen at the end of verse 1.
Paul does not then pick up this thought until we reach verse 14,
Ephesians 3:14
For this reason I bow my knees before the Father[2]
Verses 2 through to 13 are, in effect, one prolonged digression and bridges the gap between the Apostle Paul’s celebration of the glory of the grace of God in the formation of the church and his subsequent prayer for that same church.
As we work our way, over the next four weeks, through this prolonged digression we will need to take care to both remember and look forward. As we look forward we must remember that the weighty truths of verse 2 through to 13 are intended to prepare us for the Apostle Paul’s prayer (in verse 14 through to 21) for the church in Ephesus and, by extension, for believers everywhere.
I pray that, as we unpack the deep and profound truths of this passage, the Spirit of God would awaken us in order that we might receive all that Paul prays for us: strength, love, power and all surpassing revelation of Christ Jesus.
I pray, with the Apostle Paul, that God would pour out his grace by his Spirit and that he would use these next four weeks to prepare his people that we ‘may be filled to the measure of all the fullness of God’ (Ephesians 3:19).
2. I, PAUL
a. Paul the Prisoner
The second unusual thing about this passage is the way in which Paul suddenly moves himself towards the centre of the picture. This is surprising because Paul has used the preceding chapters and verses to ensure that God is seen to be as he is: at the centre of everything, everywhere and at every time. God is the great subject and his glorious grace is the great theme of this letter. Conversely, they (the church in Ephesus), he (the Apostle Paul) and we (believers, at every time and in every place) are but the objects of his great mercy and the recipients of his glorious grace.
He is the One who acts.
He is the One who intervenes.
He is the One who saves.
Only now Paul, temporarily at least, shifts the focus to himself; but note that Paul does this with great purpose.
Ephesians 3:1
[…] I, Paul, a prisoner for Christ Jesus on behalf of you Gentiles
Paul begins by drawing our attention to his present situation, he is a prisoner.
There is some dispute as to which imprisonment Paul is referring to here, some arguing for imprisonment in Ephesus, some for Caesarea and some for Rome. We cannot be certain, but the most convincing arguments point towards Paul’s first Roman imprisonment.[3]
In some respects, it does not matter where Paul is imprisoned. What is important is Paul’s concern for the churches and that believers are not led to despair on account of his circumstances,
Ephesians 3:13
So I ask you not to lose heart over what I am suffering for you, which is your glory.
b. The suffering in suffering
It is important that we note two things with regards to Paul’s circumstances.
Firstly, Paul’s circumstances are difficult and he is suffering. We have only two descriptions within the New Testament to help us understand what Paul’s imprisonment might have looked like. The first insight is found in Luke’s account of Paul and Silas’ imprisonment in Philippi (Acts 16:23-40).
Luke tells us that both Paul and Silas were beaten with rods and then thrown into the inner prison and fastened into the stocks (Acts 16:22, 24). The stocks were, in effect, a device of torture in which the legs were painfully stretched.[4]
Luke gives us some details of Paul’s first imprisonment in Rome (the most likely location for the writing of the letter to the Ephesians) and although he is under house arrest with some freedom, he is still chained (Acts 28:20).[5]
This is important to remember. Paul’s suffering was very real. The beatings hurt, the discomfort was uncomfortable and the pain was painful (consider, for example, the catalogue of Paul’s trials in 2 Corinthians 11:16-28). It is important that we are not seduced and blinded to reality by the poetic descriptions Paul assigns to his present circumstances,
Ephesians 6:20
[…] I am an ambassador in chains […]
c. The purpose in suffering
i. The Pattern of Suffering – for Christ Jesus
The second thing to note, however, is that Paul’s suffering here is incredibly purposeful,
Ephesians 3:1
For this reason I, Paul, a prisoner for Christ Jesus on behalf of you Gentiles—
Paul explains to us why it ultimately does not matter whether he is imprisoned in Philippi, Ephesus, Jerusalem, Caesarea or Rome (and he was imprisoned in all of these places); ultimately Paul is imprisoned for Christ Jesus (Paul will later describe himself as ‘a prisoner for the Lord’ (Ephesians 4:1)).[6]
Again, this is a really important observation. Paul understands that he is imprisoned because of the gospel of Christ Jesus. His allegiance to Christ has led him to this prison cell from which he is now writing.
Sometimes there is a tendency to distance God from the difficult circumstances in our lives. Perhaps we are facing rejection from neighbours, friends and family or perhaps we have been overlooked for that promotion because we have turned to Christ. There is a danger that we ignore the association between the two.
It is important that we see that the call to Christ is the call to walk the way of the cross. Each of us is called to sacrifice our priorities: ambition, comfort, security, safety, and life for the sake of Christ Jesus. Jesus himself reminds us that to become his disciple is a risky and costly thing,
Matthew 16:24
Then Jesus told his disciples, “If anyone would come after me, let him deny himself and take up his cross and follow me…”
Moreover, the disciple of Jesus should expect to face the same rejection, scorn and threat of persecution that Jesus himself faced,
Matthew 10:24–25
“A disciple is not above his teacher, nor a servant above his master. It is enough for the disciple to be like his teacher, and the servant like his master. If they have called the master of the house Beelzebul, how much more will they malign those of his household…”
How is it that Paul could continue in the faith knowing that a final imprisonment and execution faced him in Rome? How can we continue in the way of Christ knowing that suffering, trial and persecution is inevitable? Paul understood that he was not a victim of circumstance or chance, but rather he belonged to Christ Jesus. Paul stood with an unshakable confidence that he was precisely where the Lord of the Universe had called him to be.
Moreover, Paul understood that his suffering and imprisonment was immensely purposeful.
ii. The Purpose of Suffering – for you Gentiles
Ephesians 3:1-2
For this reason I, Paul, a prisoner for Christ Jesus on behalf of you Gentiles— assuming that you have heard of the stewardship of God’s grace that was given to me for you
Paul understands that not only is his imprisonment a consequence of his devotion to and the purposes of Christ Jesus, but also that his present circumstances directly relate to his ministry to the Gentiles.
As we have already considered earlier in this series, Paul’s ministry to the Gentiles was wildly controversial among the Jewish religious authorities and even in some of the churches (consider Paul’s letter to the church in Galatia, for example).
Indeed, Paul’s first imprisonment in Roman was as a direct result of Paul’s involvement in the Jewish/Gentile controversy. Luke describes Paul’s return to Jerusalem and the subsequent imprisonment which would lead, firstly to Caesarea and then, eventually, Rome.
Acts 21:27–28
When the seven days were almost completed, the Jews from Asia, seeing him in the temple, stirred up the whole crowd and laid hands on him, crying out, “Men of Israel, help! This is the man who is teaching everyone everywhere against the people and the law and this place. Moreover, he even brought Greeks into the temple and has defiled this holy place.”
The flash-point is Paul’s association with the Gentiles and the belief that Paul’s proclamation of the gospel in places like Ephesus to men and women like you and I (i.e. predominantly Gentile) somehow undermined the law of Moses and compromised the holiness of God.
In all of this we are reminded that the Gospel is outrageously controversial and divisive.
The Gospel teaches that even the very worst of sinners; thugs, thieves, drunks, gluttons and perverts, can receive grace, mercy and forgiveness. The Gospel teaches that even a murderer and persecutor of Christians, like the Apostle Paul himself, can become a church planter and Pastor. The reality of this kind of grace is an outrageous notion. To recipients of grace, the gospel is glorious because the grace of God is glorious.
But consider Paul’s explanation of all of this to Gentiles in Ephesus: Paul writes that it is for their sake that he is now imprisoned; Paul writes that it is because of them that he is chained to a wall.
This blunt statement would, I imagine, be unsettling and even offensive were it not for Paul’s later encouragement in verse 13,
Ephesians 3:13
So I ask you not to lose heart over what I am suffering for you, which is your glory.
Yes, Paul is imprisoned as a result of his ministry to Gentiles; he is in a cell on behalf of them. However, his present suffering is astoundingly purposeful; his suffering is for their glory.
Paul’s point is that his imprisonment and his sufferings are worth it because the progress of the gospel through his ministry is for their glory. This is why the qualification in verse 2 is so important,
Ephesians 3:2
assuming that you have heard of the stewardship of God’s grace that was given to me for you
The glory Paul speaks of in verse 13 is reserved for believers. In other words, Paul’s suffering and imprisonment is of no value and benefit to the man or woman who refuses to believe, accept and receive the gospel.
This is the most important point this morning. If you are an unbeliever and persist this morning in your unbelief, all you have heard and all Paul has written is of no benefit to you because it will not produce glory.
For those of us who do believe, however, we are the fruit of Paul’s ministry and it is this kingdom advance which makes the suffering and imprisonment purposeful, meaningful and worthwhile.
Paul sees lives transformed and Christ glorified in it and concludes that the trials, the tribulations, the beatings, the imprisonments and the immense danger facing him daily is all worth it.
The salvation of souls and the glorification of Christ Jesus is his highest aim.
3. STEWARDS OF GRACE
Paul’s acceptance of his circumstances, suffering, imprisonment and even death, flows out of a greater reality,
Ephesians 3:1-6
For this reason I, Paul, a prisoner for Christ Jesus on behalf of you Gentiles— assuming that you have heard of the stewardship of God’s grace that was given to me for you, how the mystery was made known to me by revelation, as I have written briefly. When you read this, you can perceive my insight into the mystery of Christ, which was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit. This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel.
Throughout his letter to the church in Ephesus, Paul has been careful to demonstrate the grace of God at work through the gospel towards those who are his. As believers we are, therefore, recipients of his glorious grace,
Ephesians 2:8–9
For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.
But Paul goes further, later in this passage (and we shall consider this further in the coming weeks). Paul understands that his very Apostolic calling with all its requisite giftings is a further demonstration of the grace of God at work,
Ephesians 3:7
Of this gospel I was made a minister according to the gift of God’s grace, which was given me by the working of his power.
These two principles are foundational for all believers. You and I were saved by the sheer grace and mercy of God demonstrated and extended in and through the gospel of Christ Jesus. If you are a believer this morning it is because he poured out grace and mercy.
It is not that we are lovely, but that he is loving. It is not because of our intrinsic worth, but because he is infinitely worthy.
Similarly, whether we have been called to serve in a way which is prominent or inconspicuous, our very calling is in itself a grace gift. Whether we are called to preach, teach, lead worship, work with the young people, serve others or evangelize, the calling and the ability is all a result of the grace and mercy of God displayed and poured out in and through Christ Jesus. This is why is pride and arrogance among believes is such an appalling thing.
Grace, humility and the gospel go hand-in-hand and cannot be separated.
And this must have an effect on the way that we live.
As recipients of grace we are also custodians of grace. Paul makes precisely this point when he writes of ‘the stewardship of God’s grace that was given to me for you’ (Ephesians 3:2). Paul’s focus here is not on the grace of Apostleship or ministry, but on the grace of God embodied and proclaimed in the gospel.[7] We are recipients and we are stewards of his glorious grace which saves our souls.
Moreover, this grace is given for a purpose, that we might pass it on.
Paul’s point is that the grace poured out upon him is not for his benefit only. Paul is a recipient of grace that he might pass it on, in Paul’s case, specifically for the benefit of the Gentiles. Paul is clear, God’s grace ‘was given to me for you‘ (verse 2).
His glorious grace is not simply given for our own benefit and personal enhancement. The gospel knows nothing of the notion of the ‘silent believer’. All of us, with Paul, are called to be stewards of God’s grace and ambassadors for the sake of the gospel. Each of us has received grace that we might boldly proclaim, empowered by grace, the glorious truth of the gospel of his glorious grace.
Luke 12:48
[…] Everyone to whom much was given, of him much will be required, and from him to whom they entrusted much, they will demand the more.
And so Paul moves himself centre stage not because he is trying to usurp the glory of God, but rather because, as a recipient of grace, he is a vessel in and through whom the glorious grace of God is revealed and made known.
You and I are similarly recipients of grace and, as such, we are called to go and we are called to show forth this glorious grace which has saved our souls and is transforming us day-by-day.
We are called to go, we are called to tell and we are called to live out the gospel implications daily in our lives.
We, like Paul, are stewards of the glorious grace of God made know through the gospel of Jesus Christ for the glory of God.
And so our prayer is that he would be glorified in our lives, in the Church and, indeed, in this church.
[1] Recent scholarship (beginning with the Anglican Cleric, Edward Evanson’s, monograph published in 1792) has questioned Pauline authorship of Ephesians with many scholars positing the letter to be a forgery by a later disciple who reworked Paul’s letter to the Colossians. It is noted, however, (and I am persuaded) that the letter contains an exceptional number of autobiographical references and details, chief among which stands Ephesians 3:1, 7-8 and 13 (see also Ephesians 1:1, 4:1, 6:19-20 and 6:21-22). For a summary of the arguments for and against Pauline authorship, see P. Furnish, Victor, ‘Epistle to the Ephesians’ in Freedman, David Noel (eds.), The Anchor Yale Bible Dictionary (New York: Doubleday, 1996), vol. 2, p. 539-541 & E. Arnold, Clinton, ‘Epistle to the Ephesians’ in Hawthorne, Gerald F., Ralph P. Martin and Daniel G. Reid (eds.), Dictionary of Paul and His Letters (Downers Grove, IL: InterVarsity Press, 1993), p. 240-242. For a lengthy and persuasive defence of Pauline authorship see, Hoehner, Harold (Ephesians: An Exegetical Commentary. Grand Rapids, Mich.: Baker Academic, 2007), p. 2-61.
[2] Paul uses the same formula, toutou charin, ‘For this reason’, in verse 1 and 14 to indicate that he is addressing the same theme. See Hoehner, p. 472.
[3] Hoehner argues that this letter was written during Paul’s first imprisonment in Rome, probably during the latter half of AD 60. See Hoehner, p. 96. Victor P. Furnish helpfully summarises the alternative positions, Anchor Yale Bible Dictionary, p. 541.
[4] D.G. Reid, ‘Prison, Prisoner’ in Dictionary of Paul and his Letters, p. 753.
[5] Ibid.
[6] Most other translations (NIV, NET, NKJV, etc.) read ‘a prisoner of Christ Jesus’ and the genitives can denote possession, Paul is the prisoner of Christ Jesus, or cause, Paul is a prisoner because of Christ Jesus. It is true that Paul will elsewhere introduce himself as a slave (or bondservant) of Christ Jesus (e.g. Romans 1:1, Galatians 1:10, Philippians 1:1, Titus 1:1, etc.), but concur with the ESV translators that the phrase here denotes cause.
[7] O’Brien, Peter Thomas. The Letter to the Ephesians, The Pillar New Testament Commentary (Grand Rapids, Mich.: W.B. Eerdmans Publishing Co., 1999), p. 228