4<\/strong>. may understand<\/em> ] R.V., can perceive<\/strong>; and so better.<\/p>\n my knowledge<\/em> ] Better, intelligence, understanding<\/strong> (R. V.). The thought is, not any laudation of the Apostle’s intellect, but substantiation of his God-granted insight, verified by the spiritual reader, and resulting in further confidence on the reader’s part.<\/p>\n of Christ<\/em> ] The great Secret was bound up with His work (Eph 2:14<\/span>) and His glory (Eph 1:10<\/span>). As to experience, its essence was “Christ in you, the hope of glory” (Col 1:27<\/span>). See also Col 1:27<\/span>; where, probably, read “the mystery of God, [which mystery is] Christ.”<\/p>\n Whereby, when ye read – <\/B>By the bare reading of which you may understand the view which I entertain of the plan of salvation, and the knowledge which I have of Gods method of saving people, particularly of his intention in regard to the salvation of the Gentiles.<\/P> In the mystery of Christ – <\/B>This does not refer to anything mysterious in the person of Christ; or the union of the divine and human nature in him; or to anything difficult of apprehension in the work of the atonement. It means the hitherto concealed doctrine that through the Messiah, the Gentiles were to be received to the same privileges as the Jews, and that the plan of salvation was to be made equally free for all. This great truth had been hitherto concealed, or but partially understood, and Paul says that he was appointed to make it known to the world. His knowledge on the subject, he says, could be understood by what he had said, and from that they could judge whether he was qualified to state and defend the doctrines of the gospel. Paul evidently supposed that the knowledge which he had on that subject was of eminent value; that it was possessed by few; that it was important to understand it. Hence he dwells upon it. He speaks of the glory of that truth. He traces it back to the counsels of God. He shows that it entered into his eternal plans; and he evidently felt that the truth which he had communicated in the former part of this Epistle, was among the most important that could come before the mind.<\/P><\/p>\n Eph 3:4<\/span>; Eph 3:6<\/span><\/p>\n 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.<\/em><\/p>\n<\/p>\n The reserve of God in relation to His grace<\/strong><\/p>\n 1. <\/strong>That it was a reserve of grace. What belongs to grace can never be demanded by justice.<\/p>\n 2. <\/strong>That the proper appreciation of Divine grace required a preliminary education of the race.<\/p>\n 3. <\/strong>That the Author of universal salvation could alone judge of the fitting time for declaring it.<\/p>\n 4. <\/strong>Although new in manifestation, Gods saving purpose was eternal.<\/p>\n The reserve of God<\/strong><\/p>\n The <\/em>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.<\/em>)<\/p>\n<\/p>\n Scripture reading<\/strong><\/p>\n 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.<\/em>)<\/p>\n<\/p>\n Deep spiritual knowledge is conditional<\/strong><\/p>\n 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.<\/em>)<\/p>\n<\/p>\n Spiritual insight<\/strong><\/p>\n 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.<\/em>)<\/p>\n<\/p>\n Progressive revelation<\/strong><\/p>\n 1<\/strong>. <\/em><\/strong>God does not in all ages give the same measure of light to His Church.<\/p>\n 2. <\/strong>By degrees He revealed the Messiah to His people.<\/p>\n 3. <\/strong>The whole will of God is made known to us.<\/p>\n (1)<\/strong> How foolish are those who will believe no more than their fathers believed.<\/p>\n (2)<\/strong> How thankful should we be, that we have so much greater light than those under the law.<\/p>\n 4. <\/strong>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.<\/p>\n 5. <\/strong>The things of God are revealed to us by the Spirit. Let us then seek His aid–<\/p>\n (1)<\/strong> By prayer.<\/p>\n (2)<\/strong> By attendance on the Word and Sacraments.<\/p>\n (3)<\/strong> By a Christian course of obedience. (Paul Bayne.<\/em>)<\/p>\n<\/p>\n Need of Divine revelation<\/strong><\/p>\n 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.<\/em>)<\/p>\n<\/p>\n Christ partially revealed to the prophets<\/strong><\/p>\n 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.<\/em>)<\/p>\n<\/p>\n The Holy Spirit and preaching<\/strong><\/p>\n 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.<\/em>)<\/p>\n<\/p>\n The gospel inheritance<\/strong><\/p>\n 1<\/strong>. <\/em><\/strong>The condition to which it is Gods intention that the Gentiles should be brought.<\/p>\n (1)<\/strong> They should be joint heirs with Christ.<\/p>\n (2)<\/strong> 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.<\/p>\n (3)<\/strong> They should be partakers of the promise; for by faith in the word of promise, we come to have fellowship with Christ.<\/p>\n 2. <\/strong>The means. By the gospel. It is the gospel which brings us to faith, and to our heavenly inheritance.<\/p>\n (1)<\/strong> We are not to be discouraged from following the Word;<\/p>\n (a) <\/strong>either by the unworthiness of the preachers;<\/p>\n (b) <\/strong>or by the consciousness of our own unworthiness;<\/p>\n (c) <\/strong>or by our not profiting to our mind.<\/p>\n (2)<\/strong> Ministers must not give over preaching;<\/p>\n (a) <\/strong>either upon conceit of their ignorance;<\/p>\n (b) <\/strong>or of the small good they see come of it;<\/p>\n (c) <\/strong>or for want of feeling in themselves the power of what they preach;<\/p>\n (d) <\/strong>or upon sense of temptations contrary to it. (Paul Bayne.<\/em>)<\/p>\n<\/p>\n Sharing the privileges<\/strong><\/p>\n 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.<\/em>)<\/p>\n<\/p>\n The union of Jews and believing Gentiles in Christ<\/strong><\/p>\n 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.<\/p>\n 1. <\/strong>Let us, then, note first, that in former ages God had established a discipline of marvellous complexity for the separation of the Abrahamic people.<\/p>\n (1)<\/strong> 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.<\/p>\n (2)<\/strong> 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.<\/p>\n (3)<\/strong> Their separation was a necessary preliminary for a future mission as the missionaries and evangelists of the whole world.<\/p>\n 2. <\/strong>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<\/span>; Isa 43:1<\/span>; Isa 49:6<\/span>; Isa 51:5<\/span>; Jer 3:17<\/span>; Zec 8:22<\/span>).<\/p>\n 3. <\/strong>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<\/span>).<\/p>\n 4. <\/strong>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.<\/em>)<\/p>\n Verse 4<\/span>. Whereby, when ye read<\/B><\/I>] When ye refer back to them.<\/P> <\/P> Ye may understand my knowledge<\/B><\/I>] Ye may see what God has given me to know concerning what has been hitherto a mystery<\/I>-the calling of the Gentiles, and the breaking down the middle wall<\/I> between them and the Jews, so as to make both one spiritual body<\/I>, and on the same conditions.<\/P> <\/p>\n When ye read; <\/B>or, unto which attending. <\/P> <\/p>\n 4. understand my knowledge<\/B>“perceivemy understanding” [ALFORD],or “intelligence.” “When ye read,” implies that,deep as are the mysteries of this Epistle, the way for all tounderstand them is to read<\/I> it (2Ti 3:15<\/span>;2Ti 3:16<\/span>). By perceiving hisunderstanding<\/I> of the mysteries, they, too, will be enabled tounderstand. <\/P> the mystery of Christ<\/B>The”mystery” is Christ Himself, once hidden, but now revealed(Col 1:27<\/span>).<\/P><\/p>\n Whereby when ye read<\/strong>,…. The above chapters, and seriously consider what is contained in them:<\/p>\n ye may understand my knowledge in the mystery of Christ<\/strong> of his person, office, and grace; and which knowledge was very large indeed.<\/p>\n Whereby <\/B> ( <\/SPAN><\/span>). “Looking to which,” “according to which.”<\/P> When ye read <\/B> (<\/SPAN><\/span>). This Epistle will be read in public.<\/P> My understanding in the mystery of Christ <\/B> ( <\/SPAN><\/span>). My “comprehension” (<\/SPAN><\/span>, Col 1:9<\/span>; Col 2:2<\/span>). Every sermon reveals the preacher’s grasp of “the mystery of Christ.” If he has no insight into Christ, he has no call to preach. <\/P> <\/p>\n Whereby [ ] <\/SPAN><\/span>. Lit., agreeably to which, namely, what he had written. <\/P> Mystery of Christ. The mystery which is Christ. See on Col 1:26<\/span>; Rom 11:25<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “Whereby, when ye read”<\/strong> (pros ho dunasthe anaginoskontes) “To the. intent that when ye are reading.” It is taken for granted or assumed that all will read PauI’s letter for alI and each of them, as the whole Bible, is for each and alI to read, for proof it Joh 5:39<\/span>; 2Ti 3:16-17<\/span>; Act 17:11-12<\/span>; Act 20:31-32<\/span>.<\/p>\n 2) “Ye may understand my knowledge”<\/strong> (noessai ten sunesin mou) “Ye may realize or recognize my understanding.” This seems to refer to critical comprehension, or the ability to understand, accept, and preach Christ as the Redeemer who came for the redemption of Gentiles and Jews and to establish, purchase, and commission the church as His worship and service assembly-body. This has been and is the predominant theme of the first half of Ephesians.<\/p>\n 3) “In the mystery of Christ”<\/strong> (en to musterio tou christou) In the mystery of Christ. Christ was the long concealed, but then revealed Redeemer of both Jews and Gentiles, the whole world alike under the law of sin and death, Rom 3:10-11<\/span>; Joh 3:15-16<\/span>; Rom 1:15-16<\/span>. But He was also the person, who in the purpose of God, was to call the church from among the Gentiles as a people for His name’s sake; its beginning was in Galilee, Mat 4:13-20<\/span>; Act 10:37<\/span>; Act 10:45<\/span>; Act 15:14<\/span>. In Mat 13:1-58<\/span> the seven “kingdom of heaven” parables (each and all) allude to the work of the church in the purpose of Christ in present and future ages.<\/p>\n 4. By attending to which, ye may understand, πρὸς ὃ δύνασθε ἀναγινώσκοντες νοὢσαι. Erasmus renders it, “from which things, when ye read, ye may understand.” But to translate ἀναγινώσκειν τι as signifying to read is, I think, at variance with Greek syntax. I leave it as a subject of consideration, whether it does not rather signify to attend. The participle would then be connected with the preposition πρὸς, in the commencement of the verse, and the clause would run thus, to which when ye attend, ye may understand If, however, by viewing the verb ἀναγινώσκοντες, as disjoined from the preposition, you make it signify reading, the meaning will still be, “by reading you may understand according to what I have written;” taking the phrase πρὸς ὃ, to which, as equivalent to καθ ᾿ ὃ, according to which; but I suggest this merely as a doubtful conjecture. <\/p>\n If we adopt the view which is almost universally approved, that the apostle had formerly written to the Ephesians, this is not the only Epistle which we have lost. And yet there is no room for the sneers of the ungodly, as if the Scriptures had been mutilated, or in any part had become imperfect. If we duly consider Paul’s earnestness, — his watchfulness and care, — his zeal and fervor, — his kindness and readiness in assisting brethren, — we shall be led to regard it as highly probable that he would write many epistles, both of a public and private nature, to various places. Those which the Lord judged to be necessary for his church have been selected by his providence for everlasting remembrance. Let us rest assured, that what is left is enough for us, and that the smallness of the remaining number is not the result of accident; but that the body of Scripture, which is in our possession, has been adjusted by the wonderful counsel of God. <\/p>\n My knowledge. The frequent mention of this point shews the necessity that the calling of ministers should be firmly believed both by themselves and by their people. But Paul looks more to others than to himself. He had everywhere indeed given great offense by preaching the gospel indiscriminately to Jews and Gentiles, but his solicitude was not chiefly on his own account. There were not a few who, overwhelmed by the slanders of wicked men, began to doubt of his apostleship, and whose faith was consequently shaken. It was this that induced him so frequently to remind the Ephesians that he knew the will and command of God who called him to the office. — In the mystery of Christ, <\/p>\n 4<\/strong>. <\/strong> When ye <\/strong> attentively read <\/strong> it as a sample of my gospel, ye may <\/strong> be able to appreciate my insight. The mystery of<\/strong>, or concerning the Christ <\/strong> or Messiah.<\/p>\n Eph 3:4<\/span><\/em><\/strong>. <\/strong>Whereby when ye read,<\/em><\/strong><\/strong> By attending to which. <\/em>It has been observed, that what follows is the highest encomium made by the Apostle on any of his own writings; and thence it has been concluded, that this is the richest and noblest of all the epistles; which it is thought was peculiarly intended to be so, to reward the generous zeal of the Ephesians in burning their curious books, <\/em>by a book of divine knowledge <\/em>infinitely more valuable than any or all of them. See Act 19:19<\/span>. <\/p>\n Eph 3:4<\/span> . In accordance with which ye, while ye read it, are able to discern<\/em> , etc. [168]<\/p>\n <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> applies to that which Paul <\/em><\/strong> , and <\/em><\/strong> indicates the standard of the judging; in accordance with which<\/em> . See Bernhardy, p. 205; Ellendt, Lex. Soph.<\/em> II. p. 652; Winer, p. 361 [E. T. 505]. The inference: , <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> (Oecumenius, comp. Chrysostom; Bengel compares Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>Its bearing on the Divine character. We must bear in mind–<\/p>\n
II. <\/strong>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.<\/em>)<\/p>\n<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n