"I Paul," am the agent employed by the Spirit to enlighten you, having been first enlightened myself by the same Spirit (Ephesians 3:3-5; Ephesians 3:9). The office is the prominent thought in the latter arrangement; the person, in the former. He was Christ’s prisoner, not the emperor’s; comp. I Paul—And doubtless no human name so thrilled their hearts at the utterance as this I Paul. For a comprehensive study of the passage, download the Study Guide (PDF download). Catena in loc. Submitted by admin on Fri, 2010-01-15 12:00. That this verse be joined to the Ephesians 3:14, (all the rest, Ephesians 3:2-13, being included in a parenthesis), where he begins with the same words as here; and so we may read it thus, Ephesians 3:1: For this cause I Paul, the prisoner, & c.; and then, Ephesians 3:14, I say: For this cause I bow my knees, &c., viz. [202] Codex Vaticanus (sæc. But what of the construction and connection here? And the object or design of redemption itself is the manifestation of the wisdom of God to principalities and powers in heaven, Ephesians 3:10. Jesus Christ is also the source of spiritual life. Afflictions endured in such a cause were no ground of depression, but rather of glory, Ephesians 3:11-13. Well, if you can do it in the context of not taking time and effort away from your employer, yes, but we should not slight our employer so that we can witness. Of course after work, before work, and on break we are free to voice our witness - and we should as we have opportunity. ; next, his own divine commission as their apostle, 7-9; and last, what the mission imports, 10-12. Since God has blessed us so greatly, Paul prayed that his readers would comprehend fully the extent of God"s love for them ( Ephesians 3:14-21). )—a claim surely which would neither be like Paul nor in harmony with the thought of the paragraph. He normally went to the Jews first and then to the Gentiles. The prisoner of Jesus Christ.—The phrase (repeated in Ephesians 4:1; Philemon 1:9; 2Timothy 1:8) is dwelt upon with an emphasis, explained by St. Paul’s conviction that “his bonds” tended to “the furtherance of the gospel”—not merely by exciting a sympathy which might open the heart to his words, but even more (see Philippians 1:13-14) by showing the victorious power of God’s word and grace—which “is not bound”—to triumph over captivity and the danger of death. [199] Autograph of the original scribe of . Ephesians Commentary Purpose and Themes. translation. The simplest adjustment is to insert after : “I Paul am the prisoner,” etc. Paul revisited the magnificence of God, the plan for Christ to create a Church of all believers, that the fruits of grace are to be shared, that discouragement due to suffering may be evidence of doubts about God’s sovereignty, that faithfulness in suffering may be strong evidence of true salvation, and that we n… 1; he next narrows to his Ephesian converts, chap. He is overwhelmed with that. (Witham), Ephesians 3:1 “For this cause I Paul, the prisoner of Christ Jesus in behalf of you Gentiles”. [204] [205] [206]2, 3, Vulg., etc.— : on behalf of you the Gentiles. i. And in this case what is revealed has been a mystery. PRISON AND PRIVILEGES (Ephesians 3:1-13)To understand the connection of thought in this passage it has to be noted that Ephesians 3:2-13 are one long parenthesis. This is what Paul lived and ministered for, this is what motivated Paul, and this is what He knew Christ wanted him to do in life. When St. Paul calls himself the “prisoner of Jesus Christ,” he represents our Lord’s own will, as ordaining his captivity for His own transcendent purposes of good, making him an “ambassador in chains” (Ephesians 6:20), and these “the bonds of the gospel.” (See Philemon 1:13; and Acts 28:20, “For the hope of Israel I am bound in this chain.”) Hence in this passage St. Paul seems to speak of his captivity as a special proof of the reality of his mission, and a new step in its progress; and appeals to it accordingly, just as in the final salutation of the Colossian Epistle, “Remember my bonds.” The whole idea is a striking instance of the spiritual alchemy of faith, turning all things to good—not unlike the magnificent passage (in 2Corinthians 11:23-30) of his “glorying in his infirmities.”. Ephesians 4:1-6 Spiritual Unity. Ephesians 3:1-12. 3, he comes to a point in his own Ego. Prisoner’ Christ— Not Cesar’s, but literally Christ’s prisoner. 2; and now, chap. Discussion QuestionsVerse one starts with the phrase, “For this reason I, Paul…” What is the ending of this sentence? This wasabout 61 years after the birth of Christ. They had been “dead in transgressions and sins,” (2:1), but God in his mercy “made (them) alive together with Christ (by grace you have been saved), and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus” (2:5-6). The *apostle Paul wrote this letter when he wasin a prison in Rome. I Paul, the prisoner of Jesus Christ - A prisoner in the service of the Lord Jesus; or made a prisoner in his cause. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879). Not a prisoner for crime or debt, or as a captive in war, but a captive in the service of the Redeemer. The genitive, as that of originating cause, signifies not merely “a prisoner belonging to Christ,” but one whom Christ, that is, Christ's cause, and not Caesar, had imprisoned. Here he is a prisoner because he was preaching the Gospel to the Gentiles - the Gospel being the prime motivator, but specifically to the Gentiles because they are the people Paul was told to go to with the Gospel. “The situation which led to Paul"s arrest and subsequent detention in Jerusalem, Caesarea, and Rome arose directly out of his Gentile ministry. He explained it to me, and now He has assigned me to preach to the Gentile world." The second sense is used here. This charge, and others associated with it, still hung over him as he waited in Rome for his appeal to come up for hearing in the supreme court” (Bruce pp. 1; he next narrows to his Ephesian converts, chap. For this cause — That you may be so built up together, and made the temple of God, and his habitation through the Spirit; I bow my knees, &c., see Ephesians 3:14, with which the words are evidently closely connected, (as they are also with the close of the preceding chapters) the subsequent paragraph to the end of Ephesians 3:13 manifestly coming in by way of parenthesis. vi. But this takes the point from the and makes Paul assert and exalt himself as a sufferer in a way unlike him. For this he had been persecuted, and was not imprisoned. His very bonds were profitable to ("for" or "in behalf of you") Gentiles (Eph 3:13; 2Ti 2:10). For this office he was qualified by direct revelation from Jesus Christ, concerning the purpose of redemption, of his knowledge of which the preceding portions of his epistle, were sufficient evidence, Ephesians 3:3, Ephesians 3:4. But such a supposition is not in harmony with the apostle's character. , a solemn and emphatic designation of the writer by himself, expressive rather of his personal interest in them than the consciousness of his authority (Mey.). To this hatred and persecution, indeed, his present imprisonment was due” (Erdman p. 65). (Some authorities read ‘Christ,’ while ‘Jesus Christ’ is not found in any ancient manuscripts.) Ephesians 3:14-21. It is uttered in the majestic style of their apostle, who, however humble in himself, is authoritative in his divine office. When Paul wrote this epistle, he was under house arrest in Rome. It is far more elevated and more in keeping with Paul's character, for him to say, ‘Because you are now part of God's spiritual temple, I pray for your confirmation and growth;' than, ‘Because you are introduced into the communion of saints, I am a prisoner of Jesus Christ.'. 1.For this cause. Ephesians 3:1 Context. However, its theological riches do not simply address one historical figure, even one of Paul’s stature. The reader, casting his eye down to Ephesians 3:14, will there find for this cause resumed, and the apostolic prayer offered. My very bonds are profitable "for [ huper (Greek #5228), 'in behalf of'] you Gentiles" (Ephesians 3:13; 2 Timothy 2:10). For you Gentiles.—This was literally true of the origin of his captivity, proceeding as it did from the jealousy of the Jews, excited by the free admission of the Gentiles to the Church; but the reference is not to be limited to this. ed. Imprisonment alone has no claim to this honor, being usually the mark of wickedness and crime. Ephesians 2:19-22 Fellowship Needs to Be a Priority. As the gospel is the means of bringing the Gentiles to this fellowship with the saints, Paul was, by the special grace and almighty power of God, converted and made a minister of the gospel, Ephesians 3:7, Ephesians 3:8. to those who were not part of national Israel. 3, he. The Second Lesson for this Sunday is the first in a series of readings from the Letter to the Ephesians extending over seven Sundays. Both must be carefully noted. v.), the Paris palimpsest, edited by Tischendorf in 1843. This whole chapter is a prayer, but between the first and second words of it, Paul made a characteristic digression in which he gave further teaching on the mystery of redemption (Ephesians 3:1-13), concluding this part of the letter with what has been called "the boldest prayer ever prayed" (Ephesians 3:14-21). “Because of the truth that God had already decided to adopt the Gentiles as children (Ephesians 1:5), I am the prisoner of Christ Jesus for your sake.” Since Paul writes from his imprisonment in Rome, it is important the Ephesians do not misunderstand his suffering or be discouraged by it. It is best referred, however, to the purport of the whole statement just brought to its conclusion; the fact that they are now what God’s grace has made them and are meant by Him to form a spiritual habitation for Himself, being His reason for what He urges on them and what He does for them. Ephesians has been called the Queen of the Epistles, the quintessence of Paulinism, the divinest composition of man and even the Waterloo of commentators. The prisoner of Jesus Christ; for Christ’s sake, for asserting his cause and honour: see 2 Timothy 1:8 Philemon 1:1,9. The only question which can well be raised is whether the resumption takes place at Ephesians 3:13, “I desire that ye faint not;” or at Ephesians 3:14, “I bow my knees;” and this seems decided for the latter alternative, both by the emphatic repetition of “for this cause,” and by the far greater weight and finality of the latter sentence. That name was venerated in those churches, and its formal mention must have struck a deep and tender chord in their bosom. It was a busy port and the centre of much trade. True he was excited about it, but whether it was merely a rabbit trail or not I am not overly sure. ычникам. The apostle intended saying at the beginning of the chapter what he says in Ephesians 3:14, "For this cause, I Paul, bow my knees," i.e. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis ( ) of the Gospels. ), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852. For you Gentiles. From these words the digression of Ephesians 3:2-13 starts, bringing out the reality and greatness of that mission. The majority of expositors adopt the view we have given, to wit, that Ephesians 3:14 resumes the interrupted sentiment. ), for chap. It means Christ's prisoner. Gentiles. [204] Codex Alexandrinus (sæc. “Mystery” is the term that runs throughout this passage from Ephesians. (2-13 is a parenthetical statement interrupting his thought in verse one which he goes on in He therefore points out to the Ephesians that his chains served to prove and to declare his calling; and that the only reason why he had been imprisoned was, that he had preached the gospel to the Gentiles. Coffman Commentaries on the Bible. 1.For—Paul began his letter with the broad, universal elect, chap. This passage is, to a large degree, a reflection on Paul’s unique role in the church. ), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862. See Ephesians 3:14b-17a (printed below) The apostle does not mean to magnify the fact of his imprisonment: he merely hints in passing that it originated in the proclamation of those very truths which he had been discussing. Jesus had the same perspective when standing before Pilate (John 19:10-12). [203] Codex Sinaiticus (sæc. The phrase occurs quite frequently: ‘He mentions his name, not for personal reasons (Ephesians 3:8), but because of his office and the importance of what he is doing’ (Braune). ‘For this cause I am the prisoner of Jesus Christ.' He was a prisoner, ὑπὲρ ὑμῶν τῶν ἐθνῶν, for you Gentiles. This is not to say that he didn"t preach to Jews at every opportunity. Of Jesus Christ - Greek, 'Christ Jesus' (Philem 13): the office is thus prominent; the person in the English version. St. Paul regards the captivity as only one incident in a mission sending him entirely to the Gentiles (Acts 21:21; Romans 11:13; Galatians 2:9). . For you Gentiles; for your cause and salvation; having preached and declared the grace of God to be free, and to belong to you Gentiles as well as to the Jews, (the middle wall of partition being taken away), and so equalled you with them. The business people soldmodels of Diana’s *temple there. This proves that at the time of writing this, Paul was in bonds, and there can he no question that he was in Rome. [206] Codex Claromontanus (sæc. A strong expression, occurring only here, in chap. For this cause, I Paul, the prisoner of Christ Jesus in behalf of you Gentiles ... For this cause I Paul, the prisoner of Jesus Christ, ο δεσμιος του Χριστου Ιησου υπερ υμων των ετνων, ho desmios tou Christou Iēsou huper humōn tōn ethnōn, ἐν μέσῳ τεθεικὼς ἀναλαμβάνει τὸν περὶ προσευχῆς λόγον, "For this reason" refers to what Paul had said about God"s blessings that are now the possession of both Gentile and Jewish believers. “Because of the truth that God had already decided to adopt the Gentiles as children (, I am the prisoner of Christ Jesus for your sake.” Since Paul writes from his imprisonment in Rome, it is important the Ephesians do not misunderstand his suffering or be discouraged by it. I think that verse one tells the Gentiles he was a prisoner for them - as he was a prisoner for the Jews - he is a prisoner because he is preaching the Gospel and in the specific context of Acts it is because of the Jews accusations that he was a prisoner. iv. 1. of Jesus Christ—Greek, "Christ Jesus." —In view of your blessed transition from heathenism to Christ, as pictured in the last paragraph. Jerome supplies-cognovi mysterium, and Camerarius gives us-hoc scribo. We often refrain from our duty of being a light house so that we can remain secure. For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles—, To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient, Hastings' Dictionary of the New Testament, International Standard Bible Encyclopedia, The prisoner of Jesus Christ for you Gentiles -. Some say that Ephesians reads like a commentary on the Pauline letters and probably it has been best termed the crown of Paulinism. Of the total verses in Ephesians (155), nearly half (75 of them) will be read during these seven Sundays. vi. The reference is to what precedes (chap. Under such an exegesis also, as has been often remarked, τούτου χάριν and ὑπὲρ ὑμῶν would form a tautology. Ephesians 2:14-18 We Are One Body in Christ. As there is no verb of which the words, ἐγὼ παῦλος, I Paul, are the nominative, there is great diversity of opinion as to the proper construction of the passage. For this cause—In view of your blessed transition from heathenism to Christ, as pictured in the last paragraph. Should his Lord decide that Paul must go free, all the armies of Nero could not stop him” (Boles p. 242). Verses 1-21. This opinion plainly har monizes with the scope and construction of the chapter. In the former hypothesis, the connection thus stands—“I Paul, the prisoner of Jesus Christ for you Gentiles”—“even to me, less than the least of all saints, is this grace given.” But here there is no natural contact of ideas, and the change of case from the nominative to the dative, though vindicated by OEcumenius from examples in Thucydides and Demosthenes, is, as Origen affirms, a solecism, and is fatal to the hypothesis. Paul’s imprisonment, which ought to have been held as a confirmation of his apostleship, was undoubtedly presented by his adversaries in an opposite light. Ellicott's Commentary for English Readers (12) This verse returns to the idea of Ephesians 2:18, as though St. Paul, after the wide sweep of thought far beyond the earth in Ephesians 3:10-11, desired, as usual, to bring his readers back to the practical and personal aspects of their Christianity. [205] Codex Ephraemi (sæc. 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