Exegetical and Hermeneutical Commentary of Ephesians 3:6
That the Gentiles should be fellow heirs, and of the same body, and partakers of his promise in Christ by the gospel:
6. That the Gentiles, &c.] It is well to pause over a passage like this, and reflect that what seems now to be an axiom of religious thought, the equality of mankind in view of the offer of salvation, was once an immense and long-withheld discovery. See above, on Eph 2:11.
should be ] Better, are; in the plan of God, now disclosed.
fellowheirs ] Cp. Rom 8:17; Gal 3:29; Gal 4:7. They are the children of God and brethren of Christ, equally with Jewish believers, and so equally heirs of their Father’s kingdom; “joint-heirs with Christ” of “the better country, that is the heavenly” (Heb 11:16).
of the same body ] Better, fellow-members, a version which preserves the likeness of the two Greek words represented by this expression and “fellowheirs” respectively. On “the body,” see notes on Eph 2:16.
partakers ] Fellow-partakers, R.V., still preserving the similarities of the Greek.
his promise ] See on Eph 2:12. Read, the promise.
in Christ ] Only in vital union with Christ was the promise to be inherited. It was inextricably involved in Him.
by the gospel ] Better, by means of the Gospel; the instrument by which the Divine Plan of Gentile incorporation is to be made actual. Cp. 1Co 4:15, “I begot you by means of the Gospel.” See also Rom 10:8-15; Rom 16:25-26.
Fuente: The Cambridge Bible for Schools and Colleges
That the Gentiles should be fellow-heirs – Fellow-heirs with the ancient people of God – the Jews – and entitled to the same privileges; see the Rom 8:17, note and Eph 2:13-18, note.
Fuente: Albert Barnes’ Notes on the Bible
Eph 3:4; Eph 3:6
Whereby, when ye read, ye may understand my knowledge In the mystery of Christ, which in other ages was not made known unto the sons of men, as it is now revealed unto His holy apostles.
The reserve of God in relation to His grace
I. Its bearing on the Divine character. We must bear in mind–
1. That it was a reserve of grace. What belongs to grace can never be demanded by justice.
2. That the proper appreciation of Divine grace required a preliminary education of the race.
3. That the Author of universal salvation could alone judge of the fitting time for declaring it.
4. Although new in manifestation, Gods saving purpose was eternal.
II. Its justification by results. Religious exclusiveness, race hatred, etc., had done their work, and men were weary of the evils they entailed. A distinctly new interest and attraction was given to the gospel by this element in its proclamations. By the very contradiction and dishonour to human nature which had accrued from their rivalries and contempts, men were enabled to appreciate the grandeur and blessing of a universal religion, given, not in word merely, but in a distinctly new experience, to man as man. And to all who heard it it came with a peculiar authority from the very fact that it had not grown out of experience or speculation as a word of man, but had had to be revealed as the word of God. (A. F. Muir, M. A.)
The reserve of God
The reserve which God used for thousand years after thousand years, should suggest to us caution in limiting the purpose of God. God has doubtless unspeakable things still in reserve. The Jewish people were made to feel that there was an awful distance and separation between them and God; but of His nearness to them, under their distance and darkness, they had little suspicion. That the condemning power of sin was the condition of their own nature, that Gods whole heart was towards all nations, that He was resolved, by the Sun of His love, to break through the sin cloud between Himself and them, and to establish with them direct relationship, were more than they could imagine. That, before the foundation of the world, the Son of God had made the difficulty of sin His own, that in the fulness of time, He would come in human nature, to be made sin for men, purge away their sin by His death, and by His glorification become wisdom, righteousness, sanctification, and redemption unto all who should receive Him, were impossible conceptions to them. But the special conceit of their self-love was, that they, of all men, were the favourites of God. When, therefore, God disclosed the fact that He is no respecter of persons–that the Gentile world is as dear to Him as the Jewish–that the gospel of His heart is equally for all nations, the Jew took offence, and refused to enter a kingdom, which gave to him no distinction above other men. (J. Pulsford.)
Scripture reading
Seeing that reading is so beneficial, we must be exhorted to set apart some time to spend this way. We are so affected to the writings of our friends, that if a letter come in when we are about to sit down, we will not taste anything till we have read it. These writings are the letter of God to us. If we have anything bequeathed as in some will, we will have, if not all the will, yet the clause of it perfectly in memory and at our fingers ends. These things written are Gods testament, which we cannot without great indignity neglect. Again, why do you desire gold and silver, but because it is so valuable that it will purchase any earthly commodity? Yet what is that in comparison of the Word, which together with the Spirit worketh unto life everlasting? If any of you should this day, walking by himself, hear the voice of God break out of heaven, he would be astonished at the hearing, and perhaps he would easily be persuaded that he should ponder every syllable. But this Word is as great and as much. In this thou hast God speaking by Himself, by men, by angels, by all means to draw thee unto Him. Wherefore, if thou art desirous to hear God speak (as I think some curious spirits are), thou hast Moses and the prophets, the written will of God, which convey God speaking to thee daily. Again, is there any that hopes to gain lands and possessions, and will not acquaint himself with the evidences which may lead him thereunto? In the written Word lies the great grant of that blessed land promised to Abraham and his seed, and from thence how it is entailed unto us of the Gentiles. Naturally we all desire knowledge, as the blind man deprived of his sight; how from the Word flows all knowledge as the river from the seas, and enriches the mind with a quick and sharp capacity. Lastly, we desire to hear tell of strange things: what more strange than to read of that celestial palace beyond the stars, called Paradise, and of the glory thereof? What more strange than to hear tell of the Father of spirits, and all the host of heaven, angels and saints? to hear tell in like manner of the place of darkness and shadow of death, of the prince thereof and his attendants? If all this will not provoke thee to this duty, humble thyself, suspect thyself of some gross iniquity which fills thy stomach to the full. (Paul Bayne.)
Deep spiritual knowledge is conditional
We know not Christ aright till we are conformed to what we know of Him. The pure in heart see the pure and holy God. When the lady said to Mr. Turner (the painter), Sir, I have seen that spot many times, but I never saw that which you have pictured. No, maam, he replied, I dare say you have not; but dont you wish you could? The artists eye sees what another eye cannot, and the pure in heart can see in God what no one else can see, because they are like to God. (C. H. Spurgeon.)
Spiritual insight
My own experience is that the Bible is dull when I am dull. When I am really alive, and set in upon the text with a tidal pressure of living affinities, it opens, it multiplies discoveries, and reveals depths even faster than I can note them. The worldly spirit shuts the Bible; the Spirit of God makes it a fire, flaming out all meanings and glorious truths. (Horace Bushnell, D. D.)
Progressive revelation
1. God does not in all ages give the same measure of light to His Church.
2. By degrees He revealed the Messiah to His people.
3. The whole will of God is made known to us.
(1) How foolish are those who will believe no more than their fathers believed.
(2) How thankful should we be, that we have so much greater light than those under the law.
4. Since Christ came to declare to us the will of God, we have the mystery of salvation more fully opened; we must therefore yield the greater obedience.
5. The things of God are revealed to us by the Spirit. Let us then seek His aid–
(1) By prayer.
(2) By attendance on the Word and Sacraments.
(3) By a Christian course of obedience. (Paul Bayne.)
Need of Divine revelation
Varro, a Roman writer of the first century B.C. states, that, in his day, he had been at the pains to collect the various opinions on the question, What is the true object of human life? in other words, What is the supreme good? He had reckoned up as many as three hundred and twenty answers. How needful is Divine revelation l And how essential to those who are starting in life, that a heavenly guide should teach them the true end and purpose of earthly existence! (Biblical Treasury.)
Christ partially revealed to the prophets
I was visited by a very distinguished young Israelite who had seen me distributing the sacred volume, and I proposed that we should read a portion of Scripture together. He agreed, on the condition that it should be from the Old Testament, and I read the fifty-third chapter of Isaiah. But, said he, that is in the New Testament. No, no, I replied. There, take the book. Read it with that true heart which I perceive in you, and you will find what you seek. He has found his Saviour, has accepted Him, and confesses Him with joy. (Pasteur Hirsch.)
The Holy Spirit and preaching
Charles G. Finney used to discover that sometimes his preaching was mighty in its influence to convict and convert sinners. At other times he seemed to be firing only blank cartridges. The results depended entirely upon his own spiritual condition, upon his nearness to or his absence from God. When he was in close communion with God the currents of power were mighty and irresistible. When his connection with the Lord ceased, either through unbelief or unworthy living, his lifting power was gone. Drawing nigh to God was invariably the most effectual way to draw the impenitent. (T. L. Cuyler, D. D.)
The gospel inheritance
1. The condition to which it is Gods intention that the Gentiles should be brought.
(1) They should be joint heirs with Christ.
(2) They should be of the same body with Christ and His Church; for first we must become beloved children in Christ the Beloved, before we can be inheritors.
(3) They should be partakers of the promise; for by faith in the word of promise, we come to have fellowship with Christ.
2. The means. By the gospel. It is the gospel which brings us to faith, and to our heavenly inheritance.
(1) We are not to be discouraged from following the Word;
(a) either by the unworthiness of the preachers;
(b) or by the consciousness of our own unworthiness;
(c) or by our not profiting to our mind.
(2) Ministers must not give over preaching;
(a) either upon conceit of their ignorance;
(b) or of the small good they see come of it;
(c) or for want of feeling in themselves the power of what they preach;
(d) or upon sense of temptations contrary to it. (Paul Bayne.)
Sharing the privileges
One incident gives high proof of the native generosity of Turners nature. He was one of the Hanging Committee, as the phrase goes, of the Royal Academy. The walls were full when Turners attention was attracted by a picture sent in by an unknown provincial artist by the name of Bird. A good picture! he exclaimed; it must be hung up and exhibited. Impossible! responded the committee of academicians. The arrangement cannot be disturbed. Quite impossible! A good picture, iterated Turner; it must be hung up; and finding his colleagues to be as obstinate as himself, he hitched down one of his own pictures, and hung up Birds in its place. Would to God that in far more instances the like spirit ruled among servants of the Lord Jesus. The desire to honour others and to give others a fair opportunity to rise should lead ministers of distinction to give place to less eminent men to whom it may be of essential service to become better known. We are not to look every man on his own things, but every man also on the things of others. (C. H. Spurgeon.)
The union of Jews and believing Gentiles in Christ
The topic of the early portion of the first chapter of this Epistle, is that good men have been the subjects of Divine thought and predestination in Christ from everlasting ages. The topic of the latter portion of the first chapter is, that their future destiny runs parallel throughout eternity with that of the Son of God, raised from the dead and glorified. The subject of the second chapter and the early portion of the third, is the close union of believing Jews and Gentiles in all this grace and glory forever. It is worth while to describe the state of things between Jews and heathen in the days of the apostles, and to show the bearing of those facts on the present and future position of the Israelites in the world.
1. Let us, then, note first, that in former ages God had established a discipline of marvellous complexity for the separation of the Abrahamic people.
(1) They were thus separated from the nations, in order that they might be delivered from the contamination of surrounding paganism, and might preserve in ever-increasing strength a zeal for their own religion, which was, so far as it went, the only true one on earth.
(2) The object of their separation was to enable them to transmit with intensity the rays of that lighthouse of truth, placed on the heights of Zion, over the dark and troubled sea of surrounding paganism, so that the nations might more effectually learn the verities which Judaism enshrined.
(3) Their separation was a necessary preliminary for a future mission as the missionaries and evangelists of the whole world.
2. The next point to notice is that the Hebrew prophets, ages before the coming of Christ, had foretold that when the Messiah appeared this middle wall of partition between Jews and Gentiles would be broken down, so that all who served God would be brought into one church of the true worshippers (see Isa 2:2-3; Isa 43:1; Isa 49:6; Isa 51:5; Jer 3:17; Zec 8:22).
3. But this mystery of the future worship of Jehovah to be rendered by united Jews and Gentiles was hidden from the eyes of the Jewish people until it was proclaimed and asserted by Christ (Joh 10:16).
4. Although the gospel of Jesus has established the spiritual union of all believing Jews and believing Gentiles in one spiritual Church, so that they form one body in Christ, still so long as the earth lasts, this spiritual union of Jew and Gentile has not abolished the nationality of the Jews, any more than it has annihilated the nationality of the Englishman, the Spaniard, the German, or the Dane. (E. White.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. That the Gentiles should be fellow heirs] This is the substance of that mystery which had been hidden from all ages, and which was now made known to the New Testament apostles and prophets, and more particularly to St. Paul.
His promise in Christ] That the promise made to Abraham extended to the Gentiles, the apostle has largely proved in his Epistle to the Romans; and that it was to be fulfilled to them by and through Christ, he proves there also; and particularly in his Epistle to the Galatians, see Ga 3:14. And that these blessings were to be announced in the preaching of the Gospel, and received on believing it, he every where declares, but more especially in this epistle.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
That the Gentiles should be fellow heirs; i.e. have an equal right to the heavenly inheritance with the believing Jews.
And of the same body; the same mystical body whereof Christ is the Head.
And partakers of his promise; the great promise of the covenant, which comprehends all the rest under it.
In Christ; in whom all the promises have their accomplishment, 2Co 1:20.
By the gospel; as the means or instrument by which God works faith, whereby they are made partakers of the promise, fellow heirs, &c.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. Translate, “That theGentiles are,” c. “and fellow members of thesame body, and fellow partakers of the (so the oldestmanuscripts read, not ‘HIS’)promise, in Christ Jesus (added in the oldest manuscripts),through the Gospel.” It is “in Christ Jesus”that they are made “fellow heirs” in the inheritance ofGOD: “of the samebody” under the Head, CHRISTJESUS and “fellowpartakers of the promise” in the communion of THEHOLY SPIRIT(Eph 1:13; Heb 6:4).The Trinity is thus alluded to, as often elsewhere in this Epistle(Eph 2:19; Eph 2:20;Eph 2:22).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
That the Gentiles should be fellowheirs,…. With the Jews, of all the blessings of grace, of lasting salvation, and of the eternal, incorruptible, and never fading inheritance in heaven; that they should be heirs of God, and joint heirs with Christ Jesus, and inherit all things: and heirs they are by being Christ’s, and on account of their special adoption through him, and their justification by his righteousness; and which appears by their regeneration to a lively hope of the inheritance reserved for them in heaven:
and of the same body: coalesce in one and the same church state, with the believing Jews, under one and the same head, Christ Jesus, and participate of the same grace from him, being all baptized into one body, and made to drink of the same Spirit, and enjoy the same privileges and immunities.
And partakers of his promise in Christ by the Gospel; as of God, being their covenant God, which is the great promise of the covenant; or of the Spirit, his gifts and graces, called the promise of the Spirit; or of eternal life and happiness, as the gift of grace through Christ. Now all these promises, and all others, are in Christ, yea and amen, safe and secure; and it is through being in Christ that any come to partake of them; and that by the means of the Gospel, as these Gentiles were to do, and did: the Gospel is a declaration of what God has promised in covenant to his people; this was carried among the Gentiles, and was made effectual to their participation of the things contained in it.
Fuente: John Gill’s Exposition of the Entire Bible
To wit . Not in the Greek. But the infinitive () clause is epexegetical and gives the content of the revelation, a common idiom in the N.T. is in the accusative of general reference. Paul is fond of compounds with and here uses three of them.
Fellow-heirs (). Late and rare (Philo, inscriptions and papyri). See also Ro 8:17.
Fellow-members of the body (). First found here and only here save in later ecclesiastical writers. Preuschen argues that it is equivalent to in Col 1:7 ( in sense of ).
Fellow-partakers (). Another late and rare word (Josephus). Only here in N.T. In one papyrus in sense of joint possessor of a house.
Fuente: Robertson’s Word Pictures in the New Testament
Fellow – – heirs – of the same body – partakers [ ] . The second of these words occurs only here; the third only here and ch. 5 7. They are strange to classical Greek.
Fuente: Vincent’s Word Studies in the New Testament
1) “That the Gentiles should be fellow-heirs (einai ta ethne sugkleronoma) “That the Gentiles should be or become joint-heir holders.” The Jews, under the Old Testament law, were promised heirship with Christ to the land of promise, but in the New Testament Jesus provided that the church should also have a predominant place with Christ in the rule of the land and the earth, Luk 22:28-30.
2) “And of the same body” (kai sussoma) “And a joint-heir body.” In this “one body,” the church for Jewish and Gentile worship and service in this age, the twelve apostles of the church were promised to sit on twelve thrones judging Israel and are declared to be twelve pillars in the new Jerusalem foundation, Rev 21:14; Eph 2:20.
3) “And partakers of his promise” (kai summetacha tes epangellias) “And joint sharers of the promise.” Paul wrote of this in Rom 8:17-18; Rev 5:9-10; Rev 11:15. It is not merely the redeemed, but the redeemed who have been baptized, become members of His church-body of worship and service, who shall 6e kings and priests unto Him and reign on the earth.
4) ” In Christ by the gospel” (en christo iesou d ia tou evangeliou) In Christ Jesus through the gospel.” The gospel is the media or entrance into salvation and prepares one to enter into His church-body by obedience of baptism and a commitment to follow Christ in service, Mat 4:18-19; Luk 9:43; Joh 15:14; Eph 3:21.
Fuente: Garner-Howes Baptist Commentary
(6) That the Gentiles should be fellowheirs.More exactly, are fellow-heirs, admitted already fully in Gods councils, as partially in actual fact to the kingdom of God.
And of the same body, and [fellow-] partakers of his promise.These three words (of which the last two are peculiar to this Epistle) evidently describe progressive steps in the work of salvation. First comes the acceptance by God to a share in the inheritance, as heirs of God, and joint-heirs with Christ (Rom. 8:17); next, incorporation into the mystical body of Christ; lastly, the actual enjoyment of a share in the promisethat is, all the spiritual blessings of the covenant, called promises because, though real in themselves, they are only an earnest of the hereafter. At every point stress is laid on their fellowship with Israel in all these gifts. The shoots of the wild olive (Rom. 11:17) are first chosen out, then grafted in, and lastly partake with the natural branches of the root and fatness of the olive tree.
In Christ by the gospel.These words should be joined with all the three preceding. Of all the privileges of the new life, the being in Christ is the substance, the reception of the gospel in faith the instrument.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. What this mystery is he now expresses.
The Gentiles All nations besides the sons of Abraham: for both in language and in action St. Paul showed his wonderful prophetic comprehension of the vastness of his apostleship, as including (Rom 16:26) all nations. This called him east and west, and moved him to make Rome his capital. And this indicates, too, that he understood not that the probationary age was to be closed by a speedy advent of Christ, but believed himself to stand at the threshold of a new dispensation of the universal gospel to mankind for ages.
Fellow heirs partakers Our English feebly represents the apostle’s Greek. We render it, The Gentiles be co-heirs, co-embodied, and co-sharers. The Jews had so interpreted the prophets as to assume that Jerusalem should be imperial instead of Rome, and the subjugated Gentiles should be their subjects and servants. But to Paul is revealed a new and better gospel. There is to be no political conquest. Simply the antagonism of ages is to be removed, and all the world stand equal under the Christ.
Promise The promise of a universal Saviour, first given in Paradise, repeated to Abraham, and re-echoed by the prophets of old.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘That is that the Gentiles are fellow-heirs, and fellow-members of the body, and fellow-partakers of the promise in Christ Jesus through the Gospel.’
This is the revealed mystery, that the Gentiles come on the same basis as believing Jews and partake of all the promises of God without having to become Jewish proselytes. They are fellow-heirs. That means that on believing they inherit the promises made to Abraham and the Prophets, and now belong to the commonwealth of the true Israel. They are fellow-members of the body. This is the body mentioned in Eph 2:16, the new man made of both Jew and Gentile united with Christ. The Greek for ‘body’ is ‘sussoma’, a combination of ‘sun’ (with) with ‘soma’ (body). The emphasis is thus not on the body but on the oneness of it. Thus they are no longer alienated. They are fellow-partakers of the promise. Thus they are no longer strangers to the promises. They are one body together ‘in Christ’, joint heirs, joint members, joint beneficiaries.
‘In Christ Jesus through the Gospel.’ This is how the miracle has been brought about, through the offering of Christ Jesus on the cross as a sacrifice as proclaimed in the Gospel and by their being united with Him in His body (Eph 2:13; Eph 2:16; 1Co 1:17-18).
It is difficult for us to appreciate how great this change was. As a Pharisee Paul had believed implicitly in the precedence of the Jews in all things related to God. The Gentiles were in the shadows, with a comparatively few coming humbly to take hold of the coat tails of the Jews. But now all this is turned upside down. Now all God’s ways are open to all who believe on equal terms, and all are equal in God’s sight.
Fuente: Commentary Series on the Bible by Peter Pett
Eph 3:6. Partakers of his promise, Namely, of the Spirit. Comp. Gal 3:14. The phrase, , rendered by the gospel, signifies in the time of the gospel.
Fuente: Commentary on the Holy Bible by Thomas Coke
Eph 3:6 . Epexegetical infinitive, more precisely specifying the contents of the : that the Gentiles are fellow-heirs , etc. This (which is not to be changed into should be ) is objectively contained in the redeeming work of Christ, and the subjective appropriation takes place by the conversion of the individuals.
] denotes the joint possession (with the believing Jews) of eternal Messianic bliss, a possession now indeed still ideal (Rom 8:24 ), but to be really accomplished at the setting up of the kingdom. See on Eph 1:11 ; Eph 1:14 , Eph 5:5 ; Act 20:32 ; Rom 8:17 ; Gal 3:28 .
. . .] That which is already sufficiently designated by . is yet again twice expressed, once figuratively and the next time literally; [172] in which no climax is to be found (Jerome, Pelagius, Zanchius, Schenkel), but the great importance of the matter has led the apostle, deeply impressed by it, to accumulated description. [173] denotes belonging jointly to the body ( i.e. as members to the Messianic community, whose head is Christ, Eph 1:23 , Eph 2:16 ). The word does not occur elsewhere, except in the Fathers (see Suicer, Thes . II. p. 1191), and was perhaps formed by Paul himself. Comp. however, , Arist. de mundo , iv. 30. , too, occurs only here and Eph 5:7 , and besides, in Josephus, Bell . i. 24. 6, and the Fathers. Comp. , 2Ma 5:20 ; Xen. Anab. vii. 8. 17; Plat. Theaet . p. 181 C. The is the promise of the Messianic blessedness , which God has given in the O. T., comp. Eph 2:12 . He, however, who has joint share in the promise is he to whom it jointly relates, in order to be jointly realized in his case; hence is not to be interpreted as res promissa , which several (Menochius, Grotius, Bengel; comp. Estius) have referred to the Holy Spirit (Gal 3:14 ; Heb 6:4 ; Act 2:39 ), but at variance with the context ( .). The thrice occurring has the of the Jews (Act 3:26 ; Rom 1:16 ) as its presupposition. [174]
] dependent on , applies to all three elements, as does also the following . In Christ , as the Reconciler, the . . . of the Gentiles is objectively founded; and through the gospel , which is proclaimed to them, the subjective appropriation in the way of faith is brought about. The annexing, with Vatablus, Koppe, and Holzhausen, to ., is not to be approved, just because the reader, as he needed no more precise definition in connection with . and , understood also of himself what was meant, and the absolute . (see the critical remarks) is more emphatic.
[172] Harless thinks, the one time after the analogy of persons , and the other time after the analogy of things . But as well in as in . the relation of persons and of things is combined .
[173] On the accumulation of synonymous expressions in earnest emotional discourse, comp. Dntzer, Aristarch . p. 41.
[174] But the thought that the substantial contents of the gospel are identical with Judaism (Baur, Neutest. Theol . p. 276) is incorrectly imported. See, in opposition to it, especially Eph 2:15 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
6 That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:
Ver. 6. Gentiles should be fellowheirs ] Co-heirs, concorporate, and consorts; three sweet societies, the former founded upon the two latter.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Eph 3:6 . : [to wit], that the Gentiles are fellow-heirs . The = are , not should be , the “mystery” or secret revealed being a fact , not a purpose. The obj. inf. expresses the contents or purport of the (Win.-Moult., p. 400). (or , LTTrWHRV) = fellow-heirs with the Jews ; the only occurrence of the word in the NT in this application (for other applications cf. Rom 8:17 ; Heb 11:9 ; 1Pe 3:7 ). : and fellow-members . ( , LTTrWHRV) in the NT occurs only here and is unknown to classical Greek, although Arist. uses ( De Mundo , iv., 30). It was probably constructed by Paul for his present purpose. It means belonging jointly to the same body . : and fellow-partakers of the promise . ( , LTTrWHRV) is found in the NT only here and in Eph 5:7 . It occurs also in Joseph. ( Jew. Wars , i., 24, 6), and in Justin ( Apol. ii., 13). The verb , however, is used in classical Greek (Eurip., Supp. , 648; Plato, Theaet. , 181 c, etc.), although it is not found in the NT. , not specifically the promise of the Spirit, but, as undefined, the promise of Salvation , the Messianic promise in its length and breadth. The three terms describe the Gentiles, therefore, first generally as heirs together with the believing Jews in all things, and then more particularly as belonging equally with them to the same corporate body and sharing equally with them in the Messianic promise. The TR inserts after , It is wanting, however, in the best documents ( [227] [228] [229] [230] [231] , 17, etc.) and is to be omitted. : in Christ through the Gospel . For the of the TR (with [232] [233] [234] [235] , etc.) read (with [236] [237] [238] , 17, etc.). These words are best taken as qualifying all the three former terms. The joint-heirship, membership, and participation had their objective ground and reason in Christ Jesus, and were made the actual possession of these Gentiles by the medium or agency of the Gospel that was preached to them.
[227] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
[228] Codex Sinaiticus (sc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
[229] Codex Alexandrinus (sc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).
[230] Codex Ephraemi (sc. v.), the Paris palimpsest, edited by Tischendorf in 1843.
[231] Codex Claromontanus (sc. vi.), a Grco-Latin MS. at Paris, edited by Tischendorf in 1852.
[232] Codex Claromontanus (sc. vi.), a Grco-Latin MS. at Paris, edited by Tischendorf in 1852.
[233] Codex Augiensis (sc. ix.), a Grco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.
[234] Codex Mosquensis (sc. ix.), edited by Matthi in 1782.
[235] Codex Angelicus (sc. ix.), at Rome, collated by Tischendorf and others.
[236] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
[237] Codex Sinaiticus (sc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
[238] Codex Ephraemi (sc. v.), the Paris palimpsest, edited by Tischendorf in 1843.
Fuente: The Expositors Greek Testament by Robertson
That, &c. The subject of the revelation.
fellowheirs = joint-heirs. Greek. sunkleronomos. See Rom 8:17. Occurs elsewhere, Heb 11:9. 1Pe 8:7.
of the same body = members-of-a-joint-body. Greek. sussomos. Only here. Not joined on to an existing Jewish body, but a new body “of the twain”.
partakers = joint-partakers. Greek. summetochos. Only here and Eph 5:7.
His = the, as all the texts.
Christ. The texts read Christ Jesus. See Eph 1:1.
by. App-104. Eph 3:1.
gospel. See App-140.
Fuente: Companion Bible Notes, Appendices and Graphics
Eph 3:6. ) that the Gentiles are; and that they should be.-, fellow-heirs) in the inheritance of God.-, of the same body) under the head Christ.- , fellow partakers of His promise) in the communion of the Holy Spirit. The same , participation, is mentioned Heb 6:4; the same promise, ch. Eph 1:13 [that Holy Spirit of promise]: comp. on the Trinity, ch. Eph 4:4-6; Eph 4:18; Eph 4:21; Eph 4:30; Eph 5:1-2; Eph 5:18; 2Co 13:14.- , in Christ) Construe with, should be.[42]
[42] But Engl. V. connects thus: His promise in Christ.-ED.
Fuente: Gnomon of the New Testament
Eph 3:6
Eph 3:6
to wit, that the Gentiles are fellow-heirs,-Fellow heirs with the Jews as saints, and belonging to the family of God. They have the same right to the inheritance as the Jews. The inheritance is all the benefits of the covenant of grace; the knowledge of the truth, justification, adoption, and sanctification; the indwelling of the Spirit, and life everlasting.
and fellow-members of the body,-[They are constituent portions of the body-the church; as nearly related to him, and as much partakers of his life as their Jewish brethren.]
and fellow-partakers of the promise-They were members of the same body, incorporated in it as believers; they shared the same privileges, summed up in the phrase the promise.
in Christ Jesus-They do not get this blessing by becoming Jews, but directly as Gentiles; and they became fellow heirs, fellow members, and fellow partakers in Christ Jesus, enjoying all privileges in him, in a state of union and fellowship with him.
through the gospel,-To this state they were invited and admitted through the gospel; by receiving the glad tidings they entered on the blessings. (Rom 10:15-18). This statement of religious equality between Jews and Gentiles is strong, clear, and complete. Hence the apostle enlarges on the dignity and importance of preaching the gospel.
Fuente: Old and New Testaments Restoration Commentary
That the Gentiles
That the Gentiles were to be saved was no mystery Rom 9:24-33; Rom 10:19-21. The mystery “hid in God” was the divine purpose to make of Jew and Gentile a wholly new thing–“the church, which is his Christ’s body,” formed by the baptism with the Holy Spirit 1Co 12:12; 1Co 12:13 and in which the earthly distinction of Jew and Gentile disappears; Eph 2:14; Eph 2:15; Col 3:10; Col 3:11. The revelation of this mystery, which was foretold, but not explained by Christ Mat 16:18 was committed to Paul. In his writings alone we find the doctrine, position, walk, and destiny of the church.
Fuente: Scofield Reference Bible Notes
the Gentiles: Eph 2:13-22, Rom 8:15-17, Gal 3:26-29, Gal 4:5-7
the same: Eph 4:15, Eph 4:16, Eph 5:30, Rom 12:4, Rom 12:5, 1Co 12:12, 1Co 12:27, Col 2:19
partakers: Gal 3:14, 1Jo 1:3, 1Jo 2:25
Reciprocal: Gen 9:27 – dwell Num 9:10 – be unclean Isa 19:23 – General Isa 25:7 – he will Eze 16:61 – when Eze 47:22 – and to the strangers Mat 8:11 – That Mat 13:17 – That many Mat 20:7 – Because Mat 20:12 – equal Luk 13:29 – General Act 10:11 – and a Act 10:28 – but Act 10:35 – in Act 15:9 – put Act 22:21 – for Rom 3:29 – General Rom 8:17 – if children Rom 9:24 – not of the Jews Rom 10:12 – there is no Rom 11:17 – being 1Co 1:9 – the fellowship 1Co 10:17 – we being 1Co 12:13 – whether we be Jews Gal 2:12 – he did Gal 3:29 – heirs Eph 2:19 – but Phi 1:5 – General Col 1:12 – partakers Col 3:11 – there 1Ti 6:2 – partakers 2Ti 1:1 – the promise Tit 2:11 – hath appeared Phm 1:17 – thou count Heb 1:14 – heirs Heb 3:1 – partakers Heb 3:14 – we are 1Pe 3:7 – heirs
Fuente: The Treasury of Scripture Knowledge
(Eph 3:6.) This verse explains the mystery. The infinitive contains the idea of design if viewed from one point, and of fact if viewed from another-the purpose seen or realized in the purport or contents. It does not depend upon the last verse, but unfolds the unimagined contents of the revelation-
-that the Gentiles are fellow-heirs. Rom 8:17. Remarks have been made on the , under Eph 1:14; Eph 1:18. The Gentiles were to be co-heirs with the believing Jews, without modification or diminution of privilege. Their heirship was based on the same charter, and referred to the same inheritance. Nor, though that heirship was very recent in date, were they only residuary legatees, bound to be content with any contingent remainder that satiated Israel might happen to leave. No; they inherited equally with the earlier sons. Theirs was neither an uncertain nor a minor portion. And not only were they joint-heirs, but even-
-and of the same body,-concorporales-a more intimate union still. The form of spelling is found in A, B1, D, E, F, G. The Gentiles were of the same body-not attached like an excrescence, not incorporated like a foreign substance, but concorporated so that the additional were not to be distinguished from the original members in such a perfect amalgamation. The body is the one church under the one Head, and believing Jew and Gentile form that one body, without schism or the detection of national variety or of previous condition. Thus Theophylact- . Comp. Eph 2:16. Still further-
-and fellow-partakers of the promise. The pronoun of the Received Text is not found in the more important MSS. and versions, and is rejected by Lachmann and Tischendorf, though it occurs in D2, D3, E, F, G, K, L. The spelling is found in A, B1, C, D1, F, G. It has been thought by many to be too narrow a view to restrict the promise to the Holy Spirit. But many things favour such an opinion. He is the prominent gift or promise of the new covenant, as Paul hints in his comprehensive question, Gal 3:2; while again, in Eph 3:14 of the same chapter, he adds, as descriptive of the blessing of Abraham coming on the Gentiles-that we might receive the promise of the Spirit through faith. Joe 2:28-29. Peter, vindicating his mission to Cornelius, refers also as a conclusive demonstration of its heavenly origin to the fact, that the Holy Ghost fell on them as on us. He repeats the same evidence on another occasion. Act 15:8. The promise is here singled out by the article; and in the mind of the apostle, who had already referred to the Holy Ghost under a similar designation and in connection with the inheritance (Eph 1:13), the one grand distinctive and dispensational promise was that of the Spirit. And if the be spurious, the naked emphasis laid on the term itself shows that to Paul it had a simple, well-known, and unmistakeable meaning. Ellicott says that this view is scarcely consonant with -fellow-heirs. But the theology of the apostle shows the perfect consonance. Rom 8:14-17. They alone are heirs who are sons, and they alone are sons who are led by the Spirit of God. Then is added-
-in Christ Jesus-as A, B, C, followed by the Coptic and Vulgate, read. We would not, with Vatablus, Koppe, Meier, Holzhausen, and Baumgarten-Crusius, restrict to the preceding noun -promise in Christ-for then we might have expected a repetition of the article; but, with the majority of critics, we regard it as a qualifying the whole three adjectives, as the inner sphere of union, while the medium or instrumental cause is next stated-
-not, as Locke translates, in the time of the gospel; but by means of the gospel. The prepositions and stand in a similar relation, as in Eph 1:7. In Christ, were the Gentiles co-heirs, co-incorporated, and co-partakers of the promise with believing Israel, enjoying union in Him, through that gospel which was preached to them; for its object was to proclaim Christ-our peace.
How, then, do the three epithets stand connected? There seems to be no climax, as Jerome, Pelagius, and Baumgarten-Crusius suppose; nor an anticlimax, as is the opinion of Zanchius: yet we cannot adopt the idea of Valpy and others, that the series of terms is loosely thrown together without discrimination. We apprehend that the apostle employs the three terms, in the fulness of his heart, at once to magnify the mystery, and to prevent mistake. The – is thrice repeated, and and , are terms coined for the occasion, though the verb occurs in classic Greek, as in Euripides, Supp. 648-; Xenophon, Anabasis, 7.8, 17; Plat. Theaet., Opera, vol. iii. p. 495, ed. Bekker. The Gentiles are fellow-heirs. But such a fellowship might be external to a great extent-Esau might inherit though he severed himself from Jacob’s society. The apostle intensifies his meaning, and declares that they are not only fellow-heirs, but of the same body-the closest union; not like Abraham’s sons by Keturah, each of whom received his portion and his dismissal in the same act. But while they might be co-heirs, and embodied in one personality, might there not be a difference in the amount of blessing enjoyed and promised? Or with sameness of right, might there not be diversity of gift? Will the Israelite have no higher donation as a memento o f his descent, and a tribute of honour to his ancestral glories? No; the Gentiles are also fellow-partakers of that one promise. By this means the apostle shows the amount of Gentile privilege which comes to them in Christ, not by submission to the law, as so many had fondly imagined, but by the gospel. The next verse shows his relation to that gospel-
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Eph 3:6. This verse states the specific feature of the Gospel that was not realized by the people in Old Testament times, namely, that the Gentiles were to be placed on an equal footing with the Jews in the Gospel.
Fuente: Combined Bible Commentary
Eph 3:6. That the Gentiles are; not should be, for a mystery is not a secret design, but a secret fact (Alford). The whole verse explains mystery (Eph 3:4).
Fellow-heirs, i.e., with the Jews, as saints, as belonging to the family of God. This is the most extended idea in the verse, since it implies the same relation to God who has provided the inheritance.
Fellow members and fellow partakers of the promise. This rendering preserves the correspondence of the Greek compound words, which seem to have been coined by the Apostle. The two terms bring out more fully the relation of the fellow heirs to each other. They were members of the same body, incorporated in it as believers, they shared the same privileges, summed up in the phrase the promise; comp. chaps. Eph 1:13; Eph 2:12.
In Christ Jesus. This position of the Gentiles, defined by the three preceding terms, is in Christ Jesus; He is the objective ground of their heirship, all their privileges are bestowed in Him.
Through the gospel. This is the subjective means by which these privileges are appropriated. This is an essential part. This gospel is the means by which the mystery of Christ is revealed to us. We need illumination, not inspiration; to understand the gospel is our aim, not to be the organ of a new revelation.
Fuente: A Popular Commentary on the New Testament
That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:
The knowledge that Paul had was that Gentiles were to be fellow heirs and of the same body as the Jewish believers and they were to be partakers of that part of the promise relating to Christ – the salvation. This verse does not say that we are partakers of the promise in general, only as it relates to Christ.
Now, if I understand the Jews of this time I suspect we are talking of people that would hide knowledge for their own benefit as I have indicated earlier. The Jews were a tight bunch and did not cotton to outsiders, so to speak. They were isolationist at best when it came to their God. This is one of their great sins in the Old Testament, not reaching out to the world with their God. All was in position to accept Gentile believers into their fold but they didn’t go out to do this. If someone came along wanting to follow God they would accept them in, but there was no outreach into the world.
Note might be made that we are becoming a part of the Jewish community of believers – at that time this was true, most of the first converts to Christianity were Jewish. Today we the church tend to think of ourselves as accepting a Jewish convert into our midst. That is true in that there are few Jewish converts, but we might want to remember a proper attitude – it is we that were taken into the Jewish community by the blood of Christ.
Not sure how that has application in our day, but it is the Scripture and maybe we need to consider it some in our future days.
It might indicate the need to know what the Jewish mind set is toward God. That would tend to change the way we do worship today. The Old Testament believers were not as flip and casual as we are before God.
It might indicate the need to know the Old Testament Scripture so that we know how to act before God.
Then you might combine these and understand the Old Testament from the Jewish mindset rather than from our Gentile mindset.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
This is the content of the mystery (cf. Eph 2:11-22). First, Gentiles and Jews are fellow heirs of God’s riches that He presently bestows on believers (cf. Eph 2:19; Eph 1:13-14; Gal 3:29; Gal 4:7). Second, they are fellow members of the body of Christ, which is the church (Col 1:18). Third, they are fellow partakers of the promise concerning Christ in the gospel (i.e., that whoever trusts in Him has everlasting life; Joh 3:16; et al.). The mystery is not that Gentiles would enjoy salvation and enter into blessing along with Israel. God revealed that in the Old Testament (Gen 12:3; Isa 42:6; et al.). It is that God has joined Jews and Gentiles as equals in one new body, which is the church (cf. 1Co 12:13). [Note: See Martin, p. 1308.]
"That Gentiles were to be saved was no mystery (Rom 9:24-33; Rom 10:19-21). The mystery ’hidden in God’ was the divine purpose to make of Jew and Gentile a wholly new thing-’the Church, which is his [Christ’s] body,’ formed by the baptism with the Holy Spirit (1Co 12:12-13) and in which the earthly distinction of Jew and Gentile disappears (Eph 2:14-15; Col 3:10-11). The revelation of this ’mystery’ of the Church was foretold but not explained by Christ (Mat 16:18). The details concerning the doctrine, position, walk, and destiny of the Church were committed to Paul and his fellow ’apostles and prophets by the Spirit’ (Eph 3:5)." [Note: The New Scofield . . ., p. 1275.]