Down to Earth But Heavenly Minded

What does Ephesians Chapter 3 mean?

Chapter 3 speaks about the mystery of Christ revealed (Ephesians 3:1–13). The second part of this chapter emphasizes Paul’s prayer for spiritual strength, and ends the first half of his letter (Ephesians 3:14–21).

The first passage (Ephesians 3:1–13) includes Paul mentioning himself by name as a prisoner on behalf of the Gentiles (Ephesians 3:1). He assumes his readers know of his calling to serve them (Ephesians 3:2). The gospel was revealed to him as he had previously mentioned (Ephesians 3:3). This was information not known in the past (Ephesians 3:4–5). The mystery he spoke of was that Gentiles are now fellow family members of the church in Jesus through the gospel (Ephesians 3:6).

Paul was a minister of this gospel according to God’s grace (Ephesians 3:7). Though he was the least likely to be in this role, God gave him this calling to share Christ with the Gentiles (Ephesians 3:8). He sought to bring light, to everyone, regarding the plan and grace of God (Ephesians 3:9). This was part of the eternal plan of God (Ephesians 3:11). Paul said “we” have boldness and access to God, with confidence through our faith in Jesus (Ephesians 3:12). Paul also asked that his readers not be discouraged by his imprisonment (Ephesians 3:13).

The imprisonment Paul described was his first Roman imprisonment, which took place between approximately AD 60 and 62. During this time, Paul was under house arrest while awaiting trial. Despite the confinement, for two full years he was able to freely preach the gospel to all who came to him. As a result, even some among Caesar’s household came to faith (Philippians 4:22). In addition, during this time, Paul wrote four letters which are now part of the New Testament: Philippians, Colossians, Philemon, and this letter to the Ephesians. Presumably, his imprisonment allowed him to write even more letters which did not become part of the Bible.

The second part (Ephesians 3:14–21) of this chapter includes a personal prayer by Paul. He bowed on his knees (Ephesians 3:14), asking God to give the Ephesians strength through His Spirit (Ephesians 3:16). He desired for Christ to dwell in the hearts of the church of Ephesus by faith (Ephesians 3:17). His desire was for them to know the depth of Christ’s love that surpassed all knowledge (Ephesians 3:18–19).

Paul concludes the chapter with a doxology to the Lord (Ephesians 3:20–21). Paul describes God as one able to do far more than we can ask or think (Ephesians 3:20). God deserves all glory for all things at all times (Ephesians 3:21). This doxology also concludes the first half of Paul’s letter, with the remaining chapters transitioning to new themes and more practical matters within the church.

Chapter Context
The first three chapters of Ephesians are doctrinal, the last three are practical. Chapter 3 begins the transition from a Christian understanding of salvation, grace, and the power of Christ into a practical guide for Christian living. To make the transition, in this chapter, Paul refers to his own calling by God and prays for the spiritual strength of the Ephesian church. The early verses of chapter 4 will flow out of Paul’s references to his own imprisonment.

Verse by Verse

Verse 1. For this reason I, Paul, a prisoner of Christ Jesus on behalf of you Gentiles —

Chapter 3 begins by speaking of the mystery of Christ revealed (Ephesians 3:1–13). The second part of this chapter is Paul’s prayer for spiritual strength, which closes the first half of his letter (Ephesians 3:14–21). He begins this passage by reminding his readers of his status as an imprisoned man. He was under house arrest in Rome at this time. In addition, it was on behalf of his ministry to Gentiles that he had been arrested in the first place. This occurred in Jerusalem when Paul was arrested by Jews who thought he had taken a Gentile into an inappropriate area of the temple (Acts 21:7—22:29).

From that moment forward, Paul would spend a total of four to five years in custody, between jail and transit to house arrest in Rome. His life was marked by suffering and persecution, making him a “prisoner for Christ Jesus.” Yet even while chained, Paul used his time to communicate the gospel and write letters to churches, such as this letter that communicated the mystery of Christ.

Context Summary
Ephesians 3:1–13 explains Paul’s ministry in the context of God’s revealed mystery. Paul was called as a minister to the Gentiles, though he preached to anyone who would listen. Prior to this calling, however, he had persecuted the church as an unbeliever. Only God’s divine grace saved Paul, and only God’s divine grace causes the family of the church to grow. Even angels are learning more about the mysteries of God as they observe Him working through His church.

Verse 2. assuming that you have heard of the stewardship of God ‘s grace that was given to me for you,

In this verse Paul chooses not to retell his account of coming to faith in Christ and his call to ministry. Instead, he assumes that the Ephesian Christians are already aware of his testimony. He had ministered among this congregation for three years. They knew his story well. When Paul talks about stewardship, he is conveying the idea that he was entrusted with a responsibility to share the gospel.

After Paul was called by Christ on the road to Damascus (Acts 9), God told Ananias in a vision, “Go, for [Paul] is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel. For I will show him how much he must suffer for the sake of my name” (Acts 9:15–16). Paul would minister to Gentiles, Jews, common men, and political leaders. He would also endure severe trials on behalf of Christ. While under house arrest at Rome, writing to his friends at Ephesus, all of these predictions had already been fulfilled, and were continuing to be fulfilled.

Verse 3. how the mystery was made known to me by revelation, as I have written briefly.

Paul had already referred, in shorter terms, to the mystery revealed to him in Ephesians 1:9–10 and Ephesians 2:11–22. God had to show Paul that Jews and Gentiles were equal partners in the church. Rather than being opposed, or hostile, they could now be part of one family. Paul will mention “mystery” three other times in this chapter (Ephesians 3:4, 6, 9), making it a theme of this section.

What can be known about this mystery? It was made known by revelation (Ephesians 3:3), came from Christ (Ephesians 3:4), involved Jews and Gentiles in equality as believers (Ephesians 3:6), and revealed something hidden in the past (Ephesians 3:9). Paul desired to proclaim the mystery of the gospel with boldness (Ephesians 6:19; Colossians 4:3). This mystery was also now revealed to other believers (Colossians 1:26). Paul also revealed the mystery of Christ returning (1 Corinthians 15:51–58).

Verse 4. When you read this, you can perceive my insight into the mystery of Christ,

Paul noted that reading his letter would give wisdom into the mystery of Christ. Ephesians seems to have been written for more than one congregation. So, these words would have had a more important application as many readers would be included. The idea of “perceiving” Paul’s insight was that of the readers understanding what Paul knew about the unity that was now available between Jews and Gentiles in Christ.

Again, mystery is emphasized (Ephesians 3:3). Colossians 4:3 is the only other passage where Paul uses the phrase “mystery of Christ.” Paul refers to this as the reason he was in prison. Colossians and Ephesians were written around the same time, while Paul was under house arrest. The letters share several similarities which support the apostle Paul as the author of both. Ephesians is the only Prison Epistle, however, which does not include Timothy as a co-author. This may merely mean he is not mentioned, or perhaps that Paul scribed these words personally, or was assisted by someone other than Timothy.

Verse 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.

This verse contrasts a mystery, made clear to apostles and prophets in Paul’s generation, which had not been explained in the past. The reference to “sons of men” is interesting, used elsewhere only in the Old Testament in relation to people in general (2 Samuel 7:14; Psalm 45:2). Paul contrasts “other generations” with the generation in which he and his readers lived. This was an exciting time, during which Jesus lived on earth and fuller revelation was given to His apostles and prophets.

The emphasis on “by the Spirit” is also important. The church age is marked by a special presence of the Holy Spirit. This began on the Day of Pentecost (Acts 2). The Spirit’s indwelling presence in all believers included revealing this particular mystery to the early church’s leaders: that Jews and Gentiles are now one in Christ Jesus. This took some time, as church leaders had to meet to discuss this issue, in Jerusalem (Acts 15). Paul and Peter still struggled over this topic, as explained in Galatians. However, the church rapidly came to fully understand that God had given the Spirit to Gentiles in the same manner as He had with Jews. There was no distinction; both were equal in the body of Christ.

Verse 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.

This mystery revealed to the apostles and prophets (Ephesians 3:5) included three aspects. First, that Gentile and Jewish believers in the Messiah are now equal members in a spiritual family. Second, Gentiles are “members of the same body” with Jewish believers. The church, from the very beginning, consisted of all people who believed in Jesus, not merely those of Jewish descent.

Third, the gospel was not limited to Jews, but was available for all who would believe (Romans 1:16). This was why Jesus could command the disciples to make disciples of all nations or people groups (Matthew 28:18–20). Paul was specifically called as a missionary to the Gentiles. This included the Ephesian Christians, who were nearly all Gentiles. As Paul would note in Galatians 3:28, “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.”

These ideas would have been comforting for Gentile Christians, and challenging for Jewish Christians. The long-standing barrier between Jews and Gentiles was now meaningless, with all believers united in Christ.

Verse 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.

Paul considers himself a servant of the gospel: “Of this gospel I was made a minister.” This verse does not use the Greek word for a pastor, but rather diakonos, from which we get the word “deacon.” It literally means a servant of others. Paul approaches his work as that of service, rather than that of status. He serves “according to the gift of God’s grace.” His ability to lead is based on his God–given talents. The sign of a true Christian leader is a person who recognizes his or her leadership is a gift from God and uses this gift to serve others.

The final phrase “given me by the working of his power” expresses the idea of ministry as a spiritual gift. Paul counts himself among the apostles in 1 Corinthians 9:1–2. These messengers existed to equip the saints (Ephesians 4:12). He was no different from the believers he wrote to, other than receiving a spiritual calling to lead as an apostle to the Gentiles (Romans 11:13). This calling had also been affirmed by James, Peter, and John (Galatians 2:9), with Peter called to serve as an apostle to the Jews.

Verse 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,

Paul did not feel entitled to the position of apostle. He called himself “the very least of all the saints.” In no small part, this is because of his life prior to conversion. Then, he persecuted the church of Christ as Saul of Tarsus (Acts 9:1–9). Despite his past, Paul noted that he had been specifically appointed by God. He did not ask for his calling, but received it by grace similarly to receiving salvation by grace through faith. His calling was to minister to Gentiles (non–Jews) about the gospel of Christ.

Paul refers to part of his message as “unsearchable riches” of Christ. Paul uses similar wording in Romans 11:33 to describe the unsearchable judgments of God. In short, God’s ways are beyond our understanding. His riches are beyond the human ability to search or examine. Paul’s wording again emphasizes that fact that his ministry is from God, rather than his own design. He could not and would not have chosen his exact path. Yet, God had a purpose in calling Paul which changed countless lives.

Verse 9. and to bring to light for everyone what is the plan of the mystery hidden for ages in God, who created all things,

Paul’s mission was to Gentiles in particular, but by no means was his message limited. He preached to both Jews and Gentiles (Romans 1:16; Acts 13:13–43). He spoke in Israel and far beyond, seeking even to take the gospel to Spain (Romans 15:24, 28). This preaching included “the plan of the mystery hidden for ages.” The mystery was that Jews and Gentiles could receive salvation equally through Jesus Christ (Ephesians 3:3–6).

This mystery was revealed from God. Paul references God as creator (Genesis 1:1), affirming God’s direct design of all things, living and non–living. He also referred to God as creator in Romans 1:25 and Colossians 3:10. God is the “Creator of the ends of the earth” (Isaiah 40:28). In Ephesians 2:10, Paul wrote of believers being created in Christ Jesus for good works, affirming Jesus elsewhere as creator and equal with God (Colossians 1:16). Paul taught that “everything created by God is good” (1 Timothy 4:4). Hebrews 11:3 adds “that the universe was created by the word of God,” while Revelation 4:11 declares God’s creation of all things by His will.

Verse 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.

The revealing of the mystery in their generation had great implications (Ephesians 3:3–6). Paul wrote that the community of Christian believers—the church—was the means to reveal the wisdom of God in this mystery. Interestingly, this specific revelation is made to “rulers and authorities in the heavenly places.” Who are these rulers and authorities? The mention of heavenly places includes the spiritual realm (Ephesians 6:12). Those in the spiritual realm could only include God (Father, Son, and Spirit), holy angels, Satan, and demons. Since the focus is on revelation, and God already knows all things, Paul appears to be speaking of angels.

Paul’s implication is that God’s wisdom is becoming known, even among angels of the spiritual realm, as a result of what is taking place through the church. Ephesians 6:12 suggests that this includes both loyal angels and the fallen angels, who serve Satan, who is also a fallen angel. This also means angelic beings are not omniscient; they can learn and grow in wisdom. Certain mysteries of God have been hidden from those in the spiritual realm as well. First Peter 1:12 also mentions that there are certain “things into which angels long to look.”

Verse 11. This was according to the eternal purpose that he has realized in Christ Jesus our Lord,

This mystery which God has revealed regards Jews and Gentiles as one (Ephesians 3:1–10). Though not fully explained until now, this is not a new idea God dreamed up. He did not invent this plan at the last minute, but rather knew about it in eternity past. Some Scriptures imply God’s intentions before “the foundations of the earth” (Proverbs 3:19; Job 38:4; Isaiah 48:13) Here, Paul notes that this it was part of God’s eternal purpose. God has always known His plan and revealed it exactly as prepared. God’s plans are not only known, but He “works all things according to the counsel of His will” (Ephesians 1:11).

This plan was “realized in Christ Jesus our Lord.” In other words, the mystery was revealed through Jesus. He is the Messiah and fulfillment of past prophecies concerning the Coming One, God with us (Emmanuel), and the Suffering Servant (Isaiah 53). It is through Jesus that salvation has been provided equally for both Jew and Gentile, not through the law, but through faith (Ephesians 2:8–9).

Verse 12. in whom we have boldness and access with confidence through our faith in him.

Paul offers two amazing benefits believers have in Christ. First is “boldness.” This is the Greek word parrēsian, which implies confidence, openness, freedom, and clarity. Paul asks for prayers for this same boldness in Ephesians 6:19, so he can declare the gospel confidently, as he should (Ephesians 6:20). Paul sometimes even wrote letters “boldly” as part of his ministry (Romans 15:15). Acts mentions several occasions when the early church showed boldness (Acts 4:13; 13:46).

Second, Paul notes we have “access with confidence.” We have a way to the Father through Jesus Christ. Because of Christ’s perfection, we can confidently approach God (2 Corinthians 3:4). Hebrews 4:16 says, “Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.” Hebrews 10:19 teaches, “We have confidence to enter the holy places by the blood of Jesus” and that confidence has great reward (Hebrews 10:35). Again, Paul notes this confident access comes as a result of our faith. We can do nothing to deserve this access, but receive it as a free gift of grace.

Verse 13. So I ask you not to lose heart over what I am suffering for you, which is your glory.

Because of their reasons for great confidence, Paul suggests his readers should not be discouraged to hear of his struggles. Paul also spoke of not losing heart in 2 Corinthians 4:1, stating, “Therefore, having this ministry by the mercy of God, we do not lose heart” (see also 2 Corinthians 4:16). Paul again acknowledges his ministry is because of God, not his own human accomplishments. By the end of his life, Paul still considered himself the chief of sinners (1 Timothy 1:15), though God had used him greatly to impact many lives.

Paul also calls his suffering something which is their “glory.” He uses “glory” six times in this letter, yet only here does he mention something intended for the church’s glory, rather than for God’s. The idea seems to be that Paul suffered on their behalf, and did so honorably. He was not arrested for lawless activities, or immorality, but rather for his faith in Jesus Christ. As a result, many had come to faith and spoke out more boldly for the Lord (Philippians 1:12–18). They could be encouraged at how God continued to work in Paul’s ministry, despite all Paul was facing at the time.

Verse 14. For this reason I bow my knees before the Father,

Paul transitions from a discussion of the “mystery” of God to a time of prayer in Ephesians 3:14–21. His prayer is based on what he had previously discussed (“For this reason…”). This includes boldness and confident access to the Lord (Ephesians 3:12). He starts his prayer by referring to his sense of humility, through “bowing” before God.

Paul knew that “at the name of Jesus every knee should bow” (Philippians 2:10; Romans 14:11). This also powerfully connected with his last meeting with the Ephesian elders. When that assembly ended, Acts 20:36–38 records, “And when he had said these things, he knelt down and prayed with them all. And there was much weeping on the part of all; they embraced Paul and kissed him, being sorrowful most of all because of the word he had spoken, that they would not see his face again.” Still years later, he continued to bow as he prayed via letter with his friends in Ephesus.

Context Summary
Ephesians 3:14–21 is a prayer from Paul on behalf of the Christians of Ephesus. This prayer begins a transition from the first half of his letter, focused on doctrinal ideas, to the second half, where those ideas are put into practice. The natural theme for this transition is an appeal for spiritual strength from God. In particular, Paul asks God to help the Ephesians exhibit a faith which goes beyond knowledge (doctrine) into action (application).

Verse 15. from whom every family in heaven and on earth is named,

The Father (Ephesians 3:14) is the one “from whom every family in heaven and on earth is named.” Paul’s scope includes God as the perfect model of Father for believers and unbelievers, since He is the creator of all. Paul’s words may include those who have died in the past: “every family in heaven.” Some have also suggested “in heaven” may include angels. However, it is possible Paul intended this simply as a reference to all living things, similar to his wording earlier in verse 9. Paul’s wording here is also similar to Philippians 2:10 and Colossians 1:16.

In using “in heaven and on earth,” Paul echoes references from Old Testament passages such as Psalm 135:6 and Daniel 6:27. Jesus also said in the Great Commission that, “All authority in heaven and on earth has been given to me” (Matthew 28:18). Revelation 5:13 refers to praise to God from “every creature in heaven and on earth and under the earth and in the sea, and all that is in them.” The apostle’s prayer is not new, but rather fits with God’s teachings past, present, and future in addressing the Lord in prayer.

Verse 16. that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being,

Paul continues the prayer he began in verse 14 with a focus on the glory of God. He uses similar wording in Romans 9:23 regarding “the riches of his glory for vessels of mercy.” God’s glory is mentioned throughout Ephesians to repeatedly focus the reader back to Him (Ephesians 1:12, 14, 17; 3:21). Paul then asks God for deep, spiritual strength from God, through the Holy Spirit, for these Christians in Ephesus. Paul’s emphasis on the Trinity in this section is again evident. He bows before the Father (Ephesians 3:14), mentions the Spirit here, and will mention Christ in verse 17 as part of the same prayer.

The “inner being” is the spiritual part of a person. Paul mentions his “inner being” in Romans 7:22, saying he delights in the law of God in his inner being, or his mind (Romans 7:23). Paul desires for the Holy Spirit to work in the Ephesians’ spiritual lives in great power, something the early believers experienced in Acts. Paul likewise experienced this throughout his ministry. This power did not come from mere emotions, but rather through humble prayer.

Verse 17. so that Christ may dwell in your hearts through faith — that you, being rooted and grounded in love,

Paul famously speaks eloquently of faith, hope, and love at the conclusion of 1 Corinthians 13. Here, he mentions two of these attributes. First, his desire in this passage is for growth in faith, rather than knowledge, though both are important. Ephesians 2:22 also used the idea of a “dwelling place for God by the Spirit.” Paul similarly taught the Colossians, “Let the word of Christ dwell in you richly” (Colossians 3:16).

Second, Paul prays his readers will be secure in their reliance on love. The imagery is that of a tree held strongly by deep roots (Matthew 13:6, 21; 15:13; Mark 4:17). Love, especially shown between fellow Christians, is meant to be the hallmark of our faith (John 13:34–35). Love is likewise meant to keep the Christian grounded, staying in place with Christ and growing us to maturity. Colossians 2:7 speaks similarly of being “rooted and built up in him and established in the faith.”

Verse 18. may have strength to comprehend with all the saints what is the breadth and length and height and depth,

Paul wants his readers to grow in understanding God’s love (Ephesians 3:18), something which requires God-given spiritual strength. This applied to each person individually, both in the church at Ephesus and “with all the saints.” Paul used the phrase “all the saints” eleven different times in his New Testament writings, always referring to entire groups of believers. The term is not used in the Bible as a reference to a special class of people, who are somehow more spiritual than others. Hebrews 13:24 uses a similar greeting to “all the saints.” Revelation 8:3 speaks of the “prayers of all the saints” in heaven.

Paul then poetically notes the extent of God’s love, including every possible physical dimension. He used similar wording in Romans 8:38–39: “For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.” The Old Testament often used “height and depth” regarding measurements. Paul used these figurative terms in relationship to God’s love that cannot be measured, though believers can grow in their understanding of God’s love.

Verse 19. and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God.

Paul wants his readers to experience the love of Christ in a way that goes beyond mere information. This does not imply that knowledge is unimportant. Instead, Paul wants the Ephesians to understand that God’s love is ultimately beyond our comprehension. We will never completely understand it. Echoing the sentiment of James, he suggests that true, godly love is not limited to mere knowledge; it must be expressed in action (James 2:17–23). Paul called love “the greatest of these [gifts of God]” (1 Corinthians 13:13). Scripture often speaks of God’s love, saying “God is love” (1 John 4:8).

In contrast, the Pharisees were said to follow the law, in their actions, yet neglected the “love of God” (Luke 11:42) and did not have the love of God in them (John 5:42). So, action without love is just as invalid as love without action.

Paul’s desire for his readers to grow in God’s love has a specific purpose. This “fullness of God” is mentioned only one other time in Scripture, in Colossians 1:19: “For in [Jesus] all the fullness of God was pleased to dwell.” There, the focus is on the greatness of God which exists in Jesus, clearly labelling Jesus as divine. In a similar manner, Paul wants his audience to be filled with Jesus as much as possible. He knows that love, in both thoughts and actions, is the key to this taking place in the life of a believer (Ephesians 3:18).

Verse 20. Now to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us,

Verses 20 and 21 conclude Paul’s prayer in this passage, which began in verse 14. No matter how bold our requests may seem, God can do all we ask and much more (1 Corinthians 2:9). A major section of 2 Corinthians concludes with similar words, “God is able to make all grace abound to you, so that having all sufficiency in all things at all times, you may abound in every good work” (2 Corinthians 9:8).

God’s means for accomplishing more than we can imagine comes through His strength. His work is done by the Holy Spirit’s power within us, rather than by our human strength. As Jesus taught His apostles, “The spirit indeed is willing, but the flesh is weak” (Matthew 26:41; Mark 14:38). Paul also refers to “power” throughout this letter (Ephesians 1:19, 21; 2:2; 3:7, 16; 6:12). Ephesians 3:7 described Paul as a minister “by the working of [God’s] power.” Paul’s readers, likewise, could minister by God’s power.

Verse 21. to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen.

Paul’s prayer ends this chapter, through a brief doxology in verses 20 and 21. Here, he includes glory to God, as well as noting where the glory should be seen: both in believers and in Jesus. The church should be pure, since it is designed to promote the glory of God. First Timothy 3:15 calls the church, “The household of God, which is the church of the living God, a pillar and buttress of the truth.” The church, meaning the collection of all saved believers, is the family in which God’s glory should reside and be clearly seen.

Finally, God’s glory should extend beyond one age group or time. These words echo many of the Psalms (Psalm 33:11; 45:17; 61:6). When Mary learned she would give birth to Jesus, she exclaimed, “For behold, from now on all generations will call me blessed” (Luke 1:48). She recognized that Christ’s glory would extend throughout the ages. Paul likewise sought for God’s glory, through Christ, to be made known among all nations and all ages. His purpose was to see the hope of Jesus extended to every person (Matthew 28:18–20).

End of Chapter 3.

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