For this cause, I Paul, the prisoner of Jesus Christ, for you Gentiles;

“He has mentioned Christ's great and affectionate care; he now passes on to his own, insignificant indeed as it is, and a very nothing in comparison with that, and yet this is enough to engage them to himself. For this cause, saith he, am I also bound. For if my Lord was crucified for your sakes, much more am I bound. He not only was bound Himself, but allows His servants to be bound also,-"for you Gentiles." It is full of emphasis; not only do we no longer loathe you, but we are even bound, saith he, for your sakes and of this exceeding grace am I partaker.”

“Above, the Apostle recalled the many benefits of God conferred on the human race and on the apostles themselves; here he recalls the special benefits of God given to himself. First, therefore, he sets forth his intention in general; second, he explains it part by part in particular, where he says because according to revelation, etc. Concerning the first he does two things. First he sets down his condition as to the patience and tribulations which he endured; second, as to the gifts of grace which God conferred on him, where he says if indeed you have heard, etc. He says therefore: I said in whom you also are built together, etc., for this reason — that is, that you may be built up and converted to Christ — I, Paul, who am so great, because apostle of Jesus Christ and teacher of the Gentiles in faith and truth, now a prisoner at Rome. For he wrote this epistle from the city, where he was held in chains. 2 Timothy 2:9: I labor even unto bonds, as an evildoer. Below, 4:1: I therefore, Paul, a prisoner in the Lord, beseech you. From which appears his tribulation and suffering in the squalor of prison. But because punishment does not make a martyr, but the cause does, he therefore adds the cause of his tribulations. Now there is a twofold cause for which someone pursues the cause of martyrdom. One, if he suffers for the faith of Christ, or for any other virtue whatsoever. 1 Peter 4:15: Let none of you suffer as a murderer, or a reviler, or a coveter of other men's goods; but if as a Christian, let him not be ashamed. And as to this he says a prisoner of Christ Jesus. The other, if he suffers for the benefit of the Church, and as to this he says for you Gentiles — that is, I intend your conversion so much, and preach the word of salvation to you, that I have been handed over to prison. 2 Corinthians 1:6: We are troubled for your exhortation and salvation. Colossians 1:24: Now I rejoice in my sufferings for you. Consequently, when he says if indeed you have heard, etc., he sets down the gift of grace committed to him, as if to say: I say that I am a prisoner for you Gentiles, if indeed you have heard — that is, understood — the dispensation of grace, which is given to me for you. This can be understood in two ways. In one way, that dispensation is taken passively, and the sense is if indeed you have heard the dispensation of grace, etc., that is, if you understood that this gift, namely the apostolate among the Gentiles, has been dispensed to me. For, as is said below, 4:7: to each one grace is given according to the measure of the gift of Christ. And below: he himself gave some indeed as apostles, and some as prophets, etc. Hence it was dispensed to me by the Lord Christ, that is, this grace of God fell to my lot, that I might bear fruit among you. Colossians 1:23: I am made a minister, etc. I say the dispensation of God which is given to me among you, that is, the dispensation of these things has been handed over to me. In the other way, that dispensation is taken actively, so that the sense is if indeed you have heard the dispensation, etc., that is, if you understood that it has been given to me, that I should dispense the gifts of grace through the administration of the sacraments, and this among you. 1 Corinthians 4:1: Let a man so account of us as of the ministers of Christ. Consequently, when he says because according to revelation, etc., he makes manifest his condition part by part and in particular. Concerning which he does two things: first he sets down what pertains to the dignity of his office, namely the dispensation of grace; second, that which pertains to the experience of patience, namely tribulation, where he says wherefore I ask that you not lose heart, etc. The first is again divided into two. First he shows the dispensation of grace as to the knowledge of the various mysteries; second, as to their execution, where he says of which I am made a minister, etc. The first is again divided into two. First he sets down the knowledge of the mysteries of Christ given to him; second he explains what this mystery is, where he says that the Gentiles are fellow heirs, etc. Concerning his knowledge he does three things: first, that it is certain; second, that it is full; third, that it is excellent. It is indeed certain, because it is not through human industry, nor through human intention, which can be deceived — Wisdom 9:14: for the thoughts of mortal men are fearful, and our counsels uncertain — but through the divine law, which is most certain. And therefore he says because according to revelation, etc. Galatians 1:12: for neither did I receive it of man, nor did I learn it; but by the revelation of Jesus Christ. 2 Corinthians 3:18: but we, with face unveiled, beholding the glory of the Lord, etc. Likewise it is full, because it has been perfectly revealed to me, and I submit it to your judgment, because I have expressed this in few words, in which you are able to recognize that I have perfect knowledge of the mysteries of the faith. And as to this he says as I have written briefly — that is, in few words — so openly, that in this way you, reading, are able to understand it. Song of Songs 4:11: your lips are a dripping honeycomb, etc. A lip is indeed a small thing. And thus the lips of a teacher are a dripping honeycomb, when in brief and few words he intimates many and great things. But note, as Augustine says, that a teacher ought to aim at this, namely, that he be understood; and as long as he labors toward this, his words are not superfluous, but if, after he is understood, he lingers over them, his words are superfluous. He says, moreover, my prudence, according to Proverbs 9:10: the knowledge of the saints is prudence — which indeed is not worldly but divine and heavenly, on account of which he says in the mystery of Christ. It is also excellent, because it has been revealed to the apostles alone; hence he adds that to other generations it was not known. For although the mysteries of Christ were revealed to the prophets and patriarchs, nevertheless not so clearly as to the apostles. For to the prophets and patriarchs they were revealed in a certain generality; but to the apostles they were made manifest as to the singular and determinate circumstances. Now this which he says, that to other generations, etc., can be explained in two ways. In one way, that by generations the times of generations are understood, according to Psalm 144:13: your dominion is in every generation and generation. And then the sense is that to other generations, that is, times, it was not known to the sons of men, that is, to rational creatures, namely neither to men nor to angels. Matthew 11:25: you have hidden these things from the wise and prudent, and have revealed them to little ones. As it is now revealed to his holy apostles and prophets in the Spirit — namely to them, interpreting the Scriptures and explaining the law in that spirit of the new testament. Luke 8:9: to you it is given to know the mystery of the kingdom of God, but to the rest, etc. Luke 10:23: blessed are the eyes that see the things which you see; and below, chapter 24: but I say to you, that many kings and prophets desired to see the things which you see, and did not see them, etc. In the other way it can be explained that by generations are understood men who have been generated, according to Matthew 23:36: all these things shall come upon this generation, etc. And then the sense is that to other generations, that is, to men born in preceding generations, it was not known, etc., as before. Hence Isaiah 53:1: who has believed our report, and to whom has the arm of the Lord been revealed? But this mystery of faith was indeed revealed to some of the fathers of the old testament, according to John 8:56: Abraham your father rejoiced that he might see my day; he saw it, and was glad. And also to the prophets, according to Joel 2:28: after this I will pour out my spirit upon all flesh, and your sons and your daughters shall prophesy. But to them indeed it was revealed in a certain generality, but to the apostles clearly and perfectly. And this on account of three things. First, because the apostles themselves had revelation immediately from the Son of God, according to John 1:18: the only-begotten Son, who is in the bosom of the Father, he has declared. But the prophets and fathers of the old testament were taught through angels, or through certain likenesses. Hence it is said, Isaiah 6:6: one of the Seraphim flew to me, and in his hand was a live coal, which, etc. And therefore the apostles themselves received more clearly. Second, because they did not see in figures and in enigmas, as the prophets did, but beholding the glory of the Lord with unveiled face. Luke 10:23: blessed are the eyes that see the things which you see. Third, because the apostles were established as executors and dispensers of this mystery, and therefore it was fitting that they themselves be better instructed than others. John 4:38: others have labored, and you have entered into their labors. Consequently, when he says that the Gentiles are, etc., he makes manifest what that mystery is. Concerning which it must be known that the Jews had a threefold prerogative with respect to the Gentiles: namely, of the promise of the inheritance. Romans 4:13: for the promise to Abraham, or to his seed, that he should be heir of the world, was not through the law, but through the righteousness of faith. Psalm 15:5: the Lord is the portion of my inheritance, etc. Likewise, through a special distinction and election from the other Gentiles. Deuteronomy 7:6: the Lord your God has chosen you, that you should be a peculiar people to him out of all the peoples that are upon the earth. Hence Psalm 99:3: but we are his people, and the sheep of his pasture. Song of Songs 6:8: my dove is one, my perfect one, etc. Likewise, through the promise of Christ. Genesis 12:3: in you shall all the kindreds of the earth be blessed. But the Gentiles did not have these three things. Above, 2:12: who at that time were without Christ, alienated from the commonwealth of Israel. But they were received to these three things through faith. First indeed, as to participation in the inheritance, and as to this he says fellow heirs, namely with the Jews themselves, in the heavenly inheritance. Matthew 8:11: many shall come from the east and the west, and shall sit down with Abraham, Isaac, and Jacob in the kingdom of heaven, etc. Second, to the special fellowship of the faithful, and as to this he says and of the same body, that is, into one body. John 10:16: I have other sheep that are not of this fold — that is, the Gentiles — and I must bring them, and they shall hear my voice, and there shall be one fold and one shepherd. Third, to participation in the grace promised beforehand, and as to this he says and copartners, namely of the promises which were made to Abraham. Romans 15:8: now I say that Christ was a minister of the circumcision for the truth of God, to confirm the promises made to the fathers; and that the Gentiles are to honor God for his mercy. And the Gentiles obtained all these things not through Moses, but in Christ. John 1:17: the law was given through Moses; grace and truth came through Jesus Christ. 2 Peter 1:4: through whom he has given us the greatest and precious promises, etc. Likewise, nor through the fulfillment of the law, because this is the yoke which neither our fathers nor we were able to bear, as is said in Acts 15:10, but through the Gospel, through which all are saved. Romans 1:16: for I am not ashamed of the Gospel; for it is the power of God unto salvation to everyone who believes. 1 Corinthians 15:1: I make known to you the Gospel which I preached to you, which also you received, in which also you stand, by which also you are saved.”

“Here we have the account which Paul gives the Ephesians concerning himself, as he was appointed by God the apostle of the Gentiles. I. We may observe that he acquaints them with the tribulations and sufferings which he endured in the discharge of that office, Eph 3:1. The first clause refers to the preceding chapter, and may be understood either of these two ways: - 1. "For this cause, - for having preached the doctrine contained in the foregoing chapter, and for asserting that the great privileges of the gospel belong not only to the Jews, but to believing Gentiles also, though they are not circumcised, - for this I am now a prisoner, but a prisoner of Jesus Christ, as I suffer in his cause and for his sake, and continue his faithful servant and the object of his special protection and care, while I am thus suffering for him." Observe, Christ's servants, if they come to be prisoners, are his prisoners; and he despises not his prisoners. He thinks never the worse of them for the bad character which the world gives them or the evil treatment that they met with in it. Paul adhered to Christ, and Christ owned him, when he was in prison. - For you, Gentiles; the Jews persecuted and imprisoned him because he was the apostle of the Gentiles, and preached the gospel to them. We may learn hence that the faithful ministers of Christ are to dispense his sacred truths, however disagreeable they may be to some, and whatever they themselves may suffer for doing so. Or, 2. The words may be thus understood: - "For this cause, - since you are no more strangers and foreigners (as Eph 2:19), but are united to Christ, and admitted into communion with his church, - I Paul, who am the prisoner of Jesus Christ, pray that you may be enabled to act as becomes persons thus favoured by God, and made partakers of such privileges." To this purport you find him expressing himself in Eph 3:14, where, after the digression contained in the several verses intervening, he proceeds with what he began in the first verse. Observe, Those who have received grace and signal favours from God stand in need of prayer, that they may improve and advance, and continue to act as becomes them. And, seeing Paul while he was a prisoner employed himself in such prayers to God in behalf of the Ephesians, we should learn that no particular sufferings of our own should make us so solicitous about ourselves as to neglect the cases of others in our supplications and addresses to God. He speaks again of his sufferings: Wherefore I desire that you faint not at my tribulation for you, which is your glory, Eph 3:13. While he was in prison, he suffered much there; and, though it was upon their account that he suffered, yet he would not have them discouraged nor dismayed at this, seeing God had done such great things for them by his ministry. What a tender concern was here for these Ephesians! The apostle seems to have been more solicitous lest they should be discouraged and faint upon his tribulations than about what he himself endured; and, to prevent this, he tells them that his sufferings were their glory, and would be so far from being a real discouragement, if they duly considered the matter, that they ministered cause to them for glorying and for rejoicing, as this discovered the great esteem and regard which God bore to them, in that he not only sent his apostles to preach the gospel to them, but even to suffer for them, and to confirm the truths they delivered by the persecutions they underwent. Observe, Not only the faithful ministers of Christ themselves, but their people too, have some special cause for joy and glorying, when they suffer for the sake of dispensing the gospel. II. The apostle informs them of God's appointing him to the office, and eminently fitting and qualifying him for it, by a special revelation that he made unto him. 1. God appointed him to the office: If you have heard of the dispensation of the grace of God, which is given me to you-ward, Eph 3:2. They could not have heard of this, and therefore he does not design to speak doubtfully of this matter. Eige is sometimes an affirmative particle, and we may read it, Since you have heard, etc. He styles the gospel the grace of God here (as in other places) because it is the gift of divine grace to sinful men; and all the gracious overtures that it makes, and the joyful tidings that it contains, proceed from the rich grace of God; and it is also the great instrument in the hands of the Spirit by which God works grace in the souls of men. He speaks of the dispensation of this grace given to him; he means as he was authorized and commissioned by God to dispense the doctrine of the gospel, which commission and authority were given to him chiefly for he service of the Gentiles: to you-ward. And again, speaking of the gospel, he says, Whereof I was made a minister, etc., Eph 3:7. Here he again asserts his authority. He was MADE a minister - he did not make himself such; he took not to himself that honour - and he was made such according to the gift of the grace of God unto him. God supplied and furnished him for his work; and in the performance of it suitably assisted him with all needful gifts and graces, both ordinary and extraordinary, and that by the effectual working of his power, in himself more especially, and also in great numbers of those to whom he preached, by which means his labours among them were successful. Observe, What God calls men to he fits them for, and does it with an almighty power. An effectual working of divine power attends the gifts of divine grace. 2. As God appointed him to the office, so he eminently qualified him for it, by a special revelation that he made unto him. He makes mention both of the mystery that was revealed and of the revelation of it. (1.) The mystery revealed is that the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ, by the gospel (Eph 3:6); that is, that they should be joint-heirs with the believing Jews of the heavenly inheritance; and that they should be members of the same mystical body, be received into the church of Christ, and be interested in the gospel-promises, as well as the Jews, and particularly in that great promise of the Spirit. And this in Christ, being united to Christ, in whom all the promises are yea and amen; and by the gospel, that is, in the times of the gospel, as some understand it; or, by the gospel preached to them, which is the great instrument and means by which God works faith in Christ, as others. This was the great truth revealed to the apostles, namely, that God would call the Gentiles to salvation by faith in Christ, and that without the works of the law. (2.) Of the revelation of this truth he speaks, Eph 3:3-5. Here we may observe that the coalition of Jews and Gentiles in the gospel church was a mystery, a great mystery, what was designed in the counsel of God before all worlds, but what could not be fully understood for many ages, till the accomplishment expounded the prophecies of it. It is called a mystery because the several circumstances and peculiarities of it (such as the time and manner and means by which it should be effected) were concealed and kept secret in God's own breast, till be an immediate revelation he made them known to his servant. See Act 26:16-18. And it is called the mystery of Christ because it was revealed by him (Gal 1:12), and because it relates so very much to him. Of this the apostle has given some hints afore, or a little before; that is, in the preceding chapters. Whereby, when you read; or, as those words may be read, unto which attending (and it is not enough for us barely to read the scriptures, unless we attend to them, and seriously consider and lay to heart what we read), you may understand my knowledge in the mystery of Christ; so as to perceive how God had fitted and qualified him to be an apostle to the Gentiles, which might be to them an evident token of his divine authority. This mystery, he says, in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit (Eph 3:5); that is, "It was not so fully and clearly discovered in the ages before Christ as it is now revealed unto the prophets of this age, the prophets of the New Testament, who are immediately inspired and taught by the Spirit." Let us observe, that the conversion of the Gentile world to the faith of Christ was an adorable mystery, and we ought to bless God for it. Who would have imagined that those who had been so long in the dark, and at so great a distance, would be enlightened with the marvellous light, and be made nigh? Let us learn hence not to despair of the worst, of the worst of persons, and the worst of nations. Nothing is too hard for divine grace to do: none so unworthy but God may please to confer great grace upon them. And how much are we ourselves interested in this affair; not only as we live in a time in which the mystery is revealed, but particularly as we are a part of the nations which in times past were foreigners and strangers, and lived in gross idolatry; but are now enlightened with the everlasting gospel, and partake of its promises! III. The apostle informs them how he was employed in this office, and that with respect to the Gentiles, and to all men. 1. With respect to the Gentiles, he preached to them the unsearchable riches of Christ, Eph 3:8. Observe, in this verse, how humbly he speaks of himself, and how highly he speaks of Jesus Christ. (1.) How humbly he speaks of himself: I am less than the least of all saints. St. Paul, who was the chief of the apostles, calls himself less than the least of all saints: he means on account of his having been formerly a persecutor of the followers of Christ. He was, in his own esteem, as little as could be. What can be less than the least? To speak himself as little as could be, he speaks himself less than could be. Observe, Those whom God advances to honourable employments he humbles and makes low in their own eyes; and, where God gives grace to be humble, there he gives all other grace. You may also observe in what a different manner the apostle speaks of himself and of his office. While he magnifies his office, he debases himself. Observe, A faithful minister of Christ may be very humble, and think very meanly of himself, even when he thinks and speaks very highly and honourably of his sacred function. (2.) How highly he speaks of Jesus Christ: The unsearchable riches of Christ. There is a mighty treasury of mercy, grace, and love, laid up in Christ Jesus, and that both for Jews and Gentiles. Or, the riches of the gospel are here spoken of as the riches of Christ: the riches which Christ purchased for, and bestows upon, all believers. And they are unsearchable riches, which we cannot find the bottom of, which human sagacity could never have discovered, and men could no otherwise attain to the knowledge of them but by revelation. Now it was the apostle's business and employment to preach these unsearchable riches of Christ among the Gentiles: and it was a favour he greatly valued, and looked upon it as an unspeakable honour to him: "Unto me is this grace given; this special favour God has granted to such an unworthy creature as I am." And it is an unspeakable favour to the Gentile world that to them the unsearchable riches of Christ are preached. Though many remain poor, and are not enriched with these riches, yet it is a favour to have them preached among us, to have an offer of them made to us; and, if we are not enriched with them, it is our own fault. 2. With respect to all men, Eph 3:9. His business and employment were to make all men see (to publish and make known to the whole world) what is the fellowship of the mystery (that the Gentiles who have hitherto been strangers to the church, shall be admitted into communion with it) which from the beginning of the world hath been hid in God (kept secret in his purpose), who created all things by Jesus Christ: as Joh 1:3, All things were made by him, and without him was not any thing made that was made; and therefore no wonder that he saves the Gentiles as well as the Jews; for he is the common Creator of them both: and we may conclude that he is able to perform the work of their redemption, seeing he was able to accomplish the great work of creation. It is true that both the first creation, when God made all things out of nothing, and the new creation, whereby sinners are made new creatures by converting grace, are of God by Jesus Christ. The apostle adds, To the intent that now unto the principalities and powers in heavenly places might be known, by the church, the manifold wisdom of God, Eph 3:10. This was one things, among others, which God had in his eye in revealing this mystery, that the good angels, who have a pre-eminence in governing the kingdoms and principalities of the world, and who are endued with great power to execute the will of God on this earth (though their ordinary residence is in heaven) may be informed, from what passes in the church and is done in and by it, of the manifold wisdom of God; that is, of the great variety with which God wisely dispenses things, or of his wisdom manifested in the many ways and methods he takes in ordering his church in the several ages of it, and especially in receiving the Gentiles into it. The holy angels, who look into the mystery of our redemption by Christ, could not but take notice of this branch of that mystery, that among the Gentiles is preached the unsearchable riches of Christ. And this is according to the eternal purpose which he purposed in Christ Jesus our Lord, Eph 3:11. Some translate the words kata prothesin tōn aiōnōn thus According to the fore-disposing of the ages which he made, etc. So Dr. Whitby, etc. "In the first of the ages," says this author, "his wisdom seeing fit to give the promise of a Saviour to a fallen Adam: in the second age to typify and represent him to the Jews in sacred persons, rites, and sacrifices: and in the age of the Messiah, or the last age, to reveal him to the Jews, and preach him to the Gentiles." Others understand it, according to our translation, of the eternal purpose which God purposed to execute in and through Jesus Christ, the whole of what he has done in the great affair of man's redemption being in pursuance of his eternal decree about that matter. The apostle, having mentioned our Lord Jesus Christ, subjoins concerning him, In whom we have boldness and access with confidence by the faith of him (Eph 3:12); that is, "By (or through) whom we have liberty to open our minds freely to God, as to a Father, and a well-grounded persuasion of audience and of acceptance with him; and this by means of the faith we have in him, as our great Mediator and Advocate." We may come with humble boldness to hear from God, knowing that the terror of the curse is done away; and we may expect to hear from him good words and comfortable. We may have access with confidence to speak to God, knowing that we have such a Mediator between God and us, and such an Advocate with the Father.”

“For this cause I Paul, the prisoner of Jesus Christ,.... Not actively, whom Christ had apprehended by his grace, and made a prisoner of hope; but passively, who was made a prisoner for Christ, on account of preaching Christ, and his Gospel: he was not a prisoner for any capital crime, as theft, murder, &c. and therefore be was not ashamed of his bonds, but rather glories in them; and a prison has often been the portion of the best of men in this world: from hence we learn, that this epistle was written when the apostle was a prisoner at Rome; and the consideration of this his condition serves much to confirm the truths he had before delivered, seeing they were such as he could, and did suffer for; and which must engage the attention of the Ephesians to them, and especially since his sufferings were on their account: for you Gentiles: because he preached the Gospel to the Gentiles, which the Jews forbid, that they might not be saved; and because he taught them, that circumcision and the rest of the ceremonies of the law were not binding upon them; which gave great offence to the Jews, who were the means of bringing of him into these circumstances, and particularly the Asiatic Jews, the Jews of Ephesus; who having seen and heard him there, knew him again when in the temple at Jerusalem, and raised a mob upon him, having bore a grudge against him for his ministry at Ephesus, by which means he became a prisoner; so that he might truly say, he was a prisoner for the sake of them; see Act 21:27. One of Stevens's copies adds, "am an ambassador", as in Eph 6:20 and another of them, "glory", or "rejoice"; see Phi 2:16.”

“For this cause - Because he maintained that the Gentiles were admitted to all the privileges of the Jews, and all the blessings of the new covenant, without being obliged to submit to circumcision, the Jews persecuted him, and caused him to be imprisoned, first at Caesarea, where he was obliged to appeal to the Roman emperor, in consequence of which he was sent prisoner to Rome. See Act 21:21-28, etc. The prisoner of Jesus Christ for you Gentiles - For preaching the Gospel to the Gentiles, and showing that they were not bound by the law of Moses, and yet were called to be fellow citizens with the saints; for this very cause the Jews persecuted him unto bonds, and conspired his death.”