(131) To strengthen his authority still more, he speaks in lofty terms of his prison. См. Acts 21:22; Acts 25:11; Acts 28:16. vi. In behalf of you Gentiles. EPH. It was his office as apostle of the Gentiles which exposed him to persecution, and led to his present incarceration. 1. The is omitted by Tisch. Ephesians sets forth what no other book of the New Testament describes so completely — the nature of the body of Christ, which is the true Church. For you Gentiles; for your cause and salvation; having preached and declared the grace of God to be free, and to belong to you Gentiles as well as to the Jews, (the middle wall of partition being taken away), and so equalled you with them. Others make the clause, the prisoner of Christ, to be in apposition to I Paul, and supply the predicate I am a prisoner. (Bruce) because you Gentiles are fellow citizens of the saints, and specially because you Ephesians are included in the temple of God. His loss of liberty arose from no violation of law on his part: it was solely in prosecuting his mission that he was apprehended and confined; for he was in fetters-, ὑπὲρ ὑμῶν τῶν ἐθνῶν—“on behalf of you Gentiles,” a common sense of the preposition, which is repeated in Ephesians 3:12. A strong expression, occurring only here, in chap. (1) For this cause . The prisoner of Jesus Christ. It fits the day in the liturgical year because an “epiphany” is a manifestation of something. 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. The majority of expositors adopt the view we have given, to wit, that Ephesians 3:14 resumes the interrupted sentiment. Beginning in Ephesians 3:2 Paul begins a new sentence which does not end until verse 7. Afflictions endured in such a cause were no ground of depression, but rather of glory, Ephesians 3:11-13. Paul mentions he is a prisoner for the Gentiles, yet in Acts 28:17-28 he tells the Jews he is a prisoner for Israel. To this hatred and persecution, indeed, his present imprisonment was due” (Erdman p. 65). Middleton on Greek Article, p. 358. He marks Jesus' Messiahship as the origin of his being a "prisoner," owing to the jealousy of the Jews being roused at his preaching it to the Gentiles. That name was venerated in those churches, and its formal mention must have struck a deep and tender chord in their bosom. The prisoner of Jesus Christ.—The phrase (repeated in Ephesians 4:1; Philemon 1:9; 2 Timothy 1:8) is dwelt upon with an emphasis, explained by St. Paul’s conviction that “his bonds” tended to “the furtherance of the gospel”—not merely by exciting a sympathy which might open the heart to his words, but even more (see Philippians 1:13-14) by showing the victorious power of God’s word and grace—which “is not bound”—to triumph over captivity and the danger of death. He therefore points out to the Ephesians that his chains served to prove and to declare his calling; and that the only reason why he had been imprisoned was, that he had preached the gospel to the Gentiles. Ephesians 3:7-13 Mystery of God’s Grace. (Ephesians 3:1.) (1) He maintains his apostleship against the offence of the cross, upon which he also makes an argument to confirm himself, affirming that he was not only appointed an apostle by the mercy of God, but was also appointed particularly to the Gentiles. If we need to take a fall in order to witness, then we should if that is the situation God places us in. So Tyndale renders it, "For this cause I, Paul, the servant of Jesus, am in bonds." But such a supposition is not in harmony with the apostle's character. In all his relations he belonged to Christ. My very bonds are profitable "for [ huper (Greek #5228), 'in behalf of'] you Gentiles" (Ephesians 3:13; 2 Timothy 2:10). This charge, and others associated with it, still hung over him as he waited in Rome for his appeal to come up for hearing in the supreme court” (Bruce pp. Ephesians 3:14-21. E phesians is one of the most encouraging books in the New Testament. The genitive, as that of originating cause, signifies not merely “a prisoner belonging to Christ,” but one whom Christ, that is, Christ's cause, and not Caesar, had imprisoned. (1) For this cause . The reader, casting his eye down to Ephesians 3:14, will there find for this cause resumed, and the apostolic prayer offered. The office is the prominent thought in the latter arrangement; the person, in the former. The object of his ministry was to make known the unsearchable riches of Christ, and enlighten men as to the purpose of redemption which had from eternity been hid in the divine mind, Ephesians 3:9. Since God has blessed us so greatly, Paul prayed that his readers would comprehend fully the extent of God"s love for them (, ὁ δέσμιος τοῦ χριστοῦ, ὑπὲρ ὑμῶν τῶν ἐθνῶν, "For this cause therefore have I called for you, to see [you], and to speak with [you]: because that for the hope of Israel I am bound with this chain. 1. Of Jesus Christ - Greek, 'Christ Jesus' (Philem 13): the office is thus prominent; the person in the English version. True he was excited about it, but whether it was merely a rabbit trail or not I am not overly sure. We are to be light houses, not secure. —And doubtless no human name so thrilled their hearts at the utterance as this. ), for chap. The special truth, now more plainly revealed than ever before, was the union of the Gentiles with the Jews as joint partakers of the promise of redemption, by means of the gospel, Ephesians 3:5, Ephesians 3:6. Paul says, "for this cause" to tie this statement to the previous context - the context of the unity between Jew and Gentile believers and the fact that we are one body, one building, and one church. They had been “dead in transgressions and sins,” (2:1), but God in his mercy “made (them) alive together with Christ (by grace you have been saved), and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus” (2:5-6). Ephesians 3:1-10, "Growing in Our Commitment," is part 1 of 6 parts of The Bible Teaching Commentary that provides four reasons we should place more confident in the Gospel message and as a result grow in our commitment to God and His high calling for our lives: The Gospel's Value (3:1), The Gospel's Reliability (3:2-5), The Gospel's Glory (3:6-7) and The Gospel's Calling (3:8-10). In Ephesians 3:1-12 God has revealed this mystery to him. Nor does this text only address those who, like Paul, find themselves called to be preachers. It was while he was in Jerusalem with representatives of Gentile churches who were taking their churches" respective gifts that he was charged with violating the sanctity of the temple. I Paul—And doubtless no human name so thrilled their hearts at the utterance as this I Paul. Ephesians 3:14-21 Prayer For God’s Power And Love. Another MS. has the verb κεκαύχημαι, taken from Philippians 2:16. Well which is it? And this was to call them everywhere to salvation, because God had so determined this from the beginning, although he deferred a great while the manifestation of his counsel. The remarks we have made will show that we regard the construction as broken by a long parenthesis, and resumed in Ephesians 3:14, not at Ephesians 3:8, as OEcumenius and Grotius suppose, nor yet at Ephesians 3:13, as Zanchius, Cramer, and Holzhausen maintain. The expression itself is notable. The cause of his imprisonment and of all his difficulties was, that he maintained that the gospel was to be preached to the Gentiles; that when the Jews rejected it God rejected them; and that he was specially called to carry the message of salvation to the pagan world. ‘In writing to the Ephesians he could not forget that the suspicion of his having taken an Ephesian named Trophimus into the temple with him created the popular disturbance that led to his capture and his final appeal to Caesar, his journey to Rome, and his imprisonment in the imperial city’ (Eadie). The only question which can well be raised is whether the resumption takes place at Ephesians 3:13, “I desire that ye faint not;” or at Ephesians 3:14, “I bow my knees;” and this seems decided for the latter alternative, both by the emphatic repetition of “for this cause,” and by the far greater weight and finality of the latter sentence. 1.For this cause. The mystery of the Gospel revealed (Ephesians 3:1-13) 1 For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, 2 If ye have heard of the dispensation of the grace of God which is given me to you-ward: 3 How that by revelation he made known unto me the mystery; (as I wrote afore in few words, Catena in loc. See Acts 22:22. Ellicott's Commentary for English Readers (12) This verse returns to the idea of Ephesians 2:18, as though St. Paul, after the wide sweep of thought far beyond the earth in Ephesians 3:10-11, desired, as usual, to bring his readers back to the practical and personal aspects of their Christianity. Acts 21:21; Acts 21:18; 2 Timothy 1:11-12). He is overwhelmed with that. Well, if you can do it in the context of not taking time and effort away from your employer, yes, but we should not slight our employer so that we can witness. ), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862. “The situation which led to Paul"s arrest and subsequent detention in Jerusalem, Caesarea, and Rome arose directly out of his Gentile ministry. The *temple of thegoddess (female god) Diana (or Artemis) was there. I think that verse one tells the Gentiles he was a prisoner for them - as he was a prisoner for the Jews - he is a prisoner because he is preaching the Gospel and in the specific context of Acts it is because of the Jews accusations that he was a prisoner. The prisoner of Christ Jesus. Oxford, 1842. Since the Holy Spirit is inspiring him, I would suggest if it is parenthetical that it is most certainly an insertion of the Spirit rather than a random thought Paul succumbed to in his excitement. Ephesians 3:1-6 New International Version (NIV) God’s Marvelous Plan for the Gentiles. Chapter 3. He normally went to the Jews first and then to the Gentiles. Ephesians 4:1-6 Spiritual Unity. PRISON AND PRIVILEGES (Ephesians 3:1-13)To understand the connection of thought in this passage it has to be noted that Ephesians 3:2-13 are one long parenthesis. To whom Paul was expressly sent, and in preaching to whom he had fallen into the hands of the civil law. on the authority of such MSS. The simplest adjustment is to insert after : “I Paul am the prisoner,” etc. chap. Paul has become a prisoner for Christ for the sake of the Gentiles, to whom he has been called to proclaim the Good News of Christ. He reminds his readers of the secret of that call, how the call was revealed to the apostles and prophets, and his own commission to the service of preaching the Good News to the Gentiles; and to show that God’s grace opened the church to those who were not part of national Israel. But what of the construction and connection here? Ephesians 2:19-22 Fellowship Needs to Be a Priority. But the crowns and sceptres of kings, to say nothing of the imposing splendor of an ambassador, are less honorable than the chains of a prisoner of Jesus Christ. [200] Codex Claromontanus (sæc. iv. .—After much discussion of the construction of this verse, there seems little doubt that the nominative, “I, Paul,” must be carried on beyond the digression upon the mystery of the gospel, and his part in ministering it, which follows. But in this case to say the least, the article ( ὁ δέσμιος) before the predicate is unnecessary. * [3:1–13] Paul reflects on his mission to the Gentiles. “For this cause”: Resuming the prayer started in, which will actually be expressed in 3:14-19. “The prisoner of Christ Jesus”: When Paul wrote this letter he was a prisoner in Rome, awaiting trial before Caesar (Acts 28:16; Acts 28:30-31). It was a busy port and the centre of much trade. He says, "God just overwhelmed me by revealing this mystery to me. He digresses at "For this cause," and does not complete the sentence until Ephesians 3:14, where he resumes, "For this cause" - namely, because I know your call of God (Ephesians 2:11-22) to be "fellow-heirs" with the Jews (Ephesians 3:6), "I bow my knees unto" the Father of our common Saviour (Ephesians 3:14-15) to confirm you by His Spirit. The 8th verse is inseparably connected also with the 6th and 7th verses. But there are some commentators who deny that any parenthesis or digression occurs, and for this purpose various supplements have been proposed for the 1st verse. And in this case what is revealed has been a mystery. that ye may be further confirmed in the faith of Christ, and more and more built up in him as an habitation of God, Ephesians 2:22. Since God has blessed us so greatly, Paul prayed that his readers would comprehend fully the extent of God"s love for them ( Ephesians 3:14-21). The second sense is used here. The apostle regarded his imprisonment as God"s will for him then. So also Locke, Rosenmuller, Doddridge, Whitby, Koppe, and others understand it. The main subject of, as an apostle to take the Good News to the Gentiles. ), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852. The other opinion, that the course of thought is resumed in Ephesians 3:13, is proved to be untenable as well by the occurrence of the simple διό in that verse, as by the fact that the repeated τούτου χάριν of the following verse has no foundation in the sentiment of the 13th. (a) These words, the prisoner of Jesus Christ, are taken passively, that is to say, I, Paul, am cast into prison for maintaining the glory of Christ. . [204] [205] [206]2, 3, Vulg., etc.— : on behalf of you the Gentiles. For this he had been persecuted, and was not imprisoned. The idea expressed in the 13th verse is a subordinate and natural conclusion of the digression. .—After much discussion of the construction of this verse, there seems little doubt that the nominative, “I, Paul,” must be carried on beyond the digression upon the mystery of the gospel, and his part in ministering it, which follows. Ellicott's Commentary for English Readers. Imprisonment alone has no claim to this honor, being usually the mark of wickedness and crime. (Witham), Ephesians 3:1 “For this cause I Paul, the prisoner of Christ Jesus in behalf of you Gentiles”. For this cause. Ephesians 3:1-6 Missionary to The Gentiles. to the immediately preceding sentence; the fact that they are destined to make a habitation of God, and are being built together with a view to that end, being Paul’s reason for pleading with them and praying for them. This is what Paul lived and ministered for, this is what motivated Paul, and this is what He knew Christ wanted him to do in life. Meyer's rendering is peculiar-deshalb-that you may be built-zu diesem Behufe bin Ich Paulus, der Gefesselte Christi Jesu um euret, der Heiden wi llen. For you Gentiles.—This was literally true of the origin of his captivity, proceeding as it did from the jealousy of the Jews, excited by the free admission of the Gentiles to the Church; but the reference is not to be limited to this. ix. [203] Codex Sinaiticus (sæc. See Ephesians 3:14b-17a (printed below) For this cause — That you may be so built up together, and made the temple of God, and his habitation through the Spirit; I bow my knees, &c., see Ephesians 3:14, with which the words are evidently closely connected, (as they are also with the close of the preceding chapters) the subsequent paragraph to the end of Ephesians 3:13 manifestly coming in by way of parenthesis. Erasmus, Schmid, Michaelis, and Hammond would consider the whole chapter a parenthesis, but such an opinion makes the digression altogether too long, and overlooks the connecting link in Ephesians 3:14. The apostle intended saying at the beginning of the chapter what he says in Ephesians 3:14, "For this cause, I Paul, bow my knees," i.e. This is better than any of the various modes of explanation which have been proposed, except the one first mentioned, which gives a far better sense. [198] Autograph of the original scribe of . (Some authorities read ‘Christ,’ while ‘Jesus Christ’ is not found in any ancient manuscripts.) The reference is to what precedes (chap. Ephesians 3:1-12. Here is an old converted Jew writing to Gentiles. This glorious purpose has been executed in Christ, in whom we as redeemed have free access to God. For this reason, I, Paul, the prisoner of Christ Jesus on behalf of you Gentiles (Ephesians 3:1) Paul was writing to the Ephesian Christians from the confinement of Roman imprisonment. 1 For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, 2 If ye have heard of the dispensation of the grace of God which is given me to you-ward: 3 How that by revelation he made known unto me the mystery; (as I wrote afore in few words, 4 Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) He is the means by which God gives eternal life to those who obey him (Ephesians 1:7; Romans 3:23-26; 1 … Verses 1-21. This blessed renovation was under Paul’s Gentile apostleship, instrumentally, Ephesians 3:1-13. . ), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi. Ephesians 3:1,14-21 Exploring the Passage. “In behalf of you Gentiles”: “For the sake of” (NASV). Notice the article, the Christ, and see on Ephesians 2:13. ', Others supply simply the substantive verb ( εἰμὶ). Read Ephesians 3 commentary using Matthew Henry Commentary on the Whole Bible (Complete). Here he is a prisoner because he was preaching the Gospel to the Gentiles - the Gospel being the prime motivator, but specifically to the Gentiles because they are the people Paul was told to go to with the Gospel. The nature and design of Paul's commission, Ephesians 3:1-13 — his prayer for the Ephesians, Ephesians 3:14-21. Some say that Ephesians reads like a commentary on the Pauline letters and probably it has been best termed the crown of Paulinism. Discussion QuestionsVerse one starts with the phrase, “For this reason I, Paul…” What is the ending of this sentence? He wrote it to people in the town called Ephesus. —In view of your blessed transition from heathenism to Christ, as pictured in the last paragraph. When St. Paul calls himself the “prisoner of Jesus Christ,” he represents our Lord’s own will, as ordaining his captivity for His own transcendent purposes of good, making him an “ambassador in chains” (Ephesians 6:20), and these “the bonds of the gospel.” (See Philemon 1:13; and Acts 28:20, “For the hope of Israel I am bound in this chain.”) Hence in this passage St. Paul seems to speak of his captivity as a special proof of the reality of his mission, and a new step in its progress; and appeals to it accordingly, just as in the final salutation of the Colossian Epistle, “Remember my bonds.” The whole idea is a striking instance of the spiritual alchemy of faith, turning all things to good—not unlike the magnificent passage (in 2Corinthians 11:23-30) of his “glorying in his infirmities.”. This imprisonment had resulted from his service for Christ, specifically his ministry among Gentiles, for which the Jews had mobbed him in Jerusalem (cf. Winer, § 62, 4. Prisoner’ Christ— Not Cesar’s, but literally Christ’s prisoner. It is uttered in the majestic style of their apostle, who, however humble in himself, is authoritative in his divine office. τούτου χάριν—“For this cause;” the reference being not to any special element in the previous illustration, but to the whole of it-inasmuch as Gentile believers are raised along with believing Jews to those high privileges and honours now common to both of them. Another circumstance greatly fitted to interest the Ephesians was, that the persecutions of Paul were endured for the Gentiles, — that his troubles and dangers were on their account. Once Saul, the synonym of antichristian intolerance, it was now Paul, not merely a disciple or a servant, but-, ὁ δέσμιος τοῦ χριστοῦ ᾿ιησοῦ—“the prisoner of Christ Jesus.” 2 Timothy 1:8; Philemon 1:9. Werner Bible Commentary "For freedom Christ has freed us" — Galatians 5:1. 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