What is the mystery that has been entrusted to Paul? Ephesians 3:1-6.

As you study Ephesians 3:1-6, note the following:

• First, Paul writes this part of the letter specifically to Gentile believers in the house churches of Ephesus (Ephesians 3:1).
• Second, Paul claims to be the recipient of something he labels “the stewardship of God’s grace,” given to him “for you,” for Gentile believers (Ephesians 3:2, ESV). This stewardship, or this ministry of grace, is Paul’s way of describing the commission given to him to preach the gospel (“God’s grace”) to the Gentiles (compare Ephesians 3:7-8, ESV).
• Third, Paul claims that a mystery has been revealed to him, a topic he has already written about in the letter (see especially Ephesians 1:9-10; Ephesians 2:11-22), the “mystery of Christ” (Ephesians 3:3-4). Paul does not wish to be understood as the inventor of the gospel, but he does lay claim to a God-given ministry to proclaim it.
• Fourth, Paul is not alone in having received advanced revelation about this mystery, as the Spirit has also revealed it to Christ’s “holy apostles and prophets” in a way that surpasses the revelation of God’s plan to earlier generations (Ephesians 3:5). The term prophets here probably refers to those possessing and exercising the gift of prophecy among early Christian house churches rather than the prophets of the Old Testament. The mystery, which was once hidden, has now become what we might call an “open secret.”
• Finally, he declares: “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” (Ephesians 3:6, ESV).

Image © Steve Creitz from GoodSalt.com

Paul is passionate about the gospel and especially about the way it is expressed in the church, which is composed of both Jews and Gentiles. These two groups have become the building blocks of God’s new community, His new brand of humanity, the church (see Ephesians 2:14-16). We could say they are now transformed from being enemies to being “co-heirs,” “co-bodied” (included in a single body, the body of Christ), and “co-partakers” of the gospel promise (see Ephesians 3:6).

<–Sunday Tuesday–>

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Read Ephesians 3:1-21. As you do so, identify one or two main themes. What major points does Paul make?

Ephesians chapter 3 displays an interesting structure. Paul begins the chapter with these words: “For this reason I, Paul, the prisoner of Christ Jesus for you Gentiles” (Ephesians 3:1, NKJV).

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Then, he breaks off for what turns out to be a lengthy digression focused on his work as apostle to the Gentiles (Ephesians 3:2-13). After the aside, he signals a return to his original train of thought by repeating the phrase, “For this reason” (Ephesians 3:14, NKJV), with verses 14-21 providing his interrupted prayer report.

In Ephesians 3:1, Paul identifies himself as “the prisoner of Christ Jesus” (NKJV), his way of arguing that though he may reside in Roman captivity and appear to be under the authority of the Roman Empire, there is a deeper, divine purpose being worked out in his life. He is not the prisoner of Rome but “the prisoner of Christ Jesus”! (compare Ephesians 4:1).

Paul’s mention of his “suffering” (Ephesians 3:13, ESV), and his later mention of his chains (Ephesians 6:20, ESV), suggest that he is not under relatively comfortable house arrest (compare Acts 28:16) but is in prison. Being in prison in the first century and in a Roman dungeon was especially challenging. The Roman Empire did not run well-organized prisons with sanitary facilities and regular meal service. In fact, the empire had little need for prisons since incarceration was not used as a means of punishment. People were placed in prison only while they awaited trial or execution. Prisoners were expected to provide for themselves and were dependent on relatives and friends to supply food and other needs.

Paul’s worries perhaps center on the emotional impact of his imprisonment on believers, since being a prisoner was an extreme social disgrace in the context of an honor-shame culture. He might fear that some will ask, “How can Paul be the apostle and messenger of the exalted Christ and be a despised prisoner?” So he reframes his imprisonment, helping believers to see it as part of God’s plan. He is suffering for them (“suffering for you,” ESV) and what appears to be a source of shame will in fact turn out to be for their “glory” (Ephesians 3:13).

<–Sabbath Monday–>

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