CRITICAL AND EXPLANATORY NOTES
Ephesians 3:10. To the intent that now … might be known by the Church the manifold wisdom of God.—The Church as it expands from a “little flock” to a “multitude which no man can number” is to declare the multiform wisdom of God, ever fertile in new modes of operation. “Manifold” represents a word used to describe a floral wreath as consisting of “variegated “flowers.
Ephesians 3:12. In whom we have boldness.—Originally meaning as regards speech. In Christ the reconciled child of God has the right of speaking to God without reserve. The same word is translated “confidence” in 1 John 5:14, A.V: “It is the free, joyful mood of those reconciled to God” (Meyer). And access.—As in Ephesians 2:13. With confidence.—Hardly as equal to assurance—certainly never self-assurance, but in quiet leaning on the arm of Christ.
Ephesians 3:13. I desire that ye faint not at my tribulations.—Compare 2 Corinthians 4:1-16, where the same word is used. As an agonised sufferer, heroically suppressing every sign of pain, begs those who wait on him not to give way to grief; as Socrates, having quaffed the poison, rallies his friends, who have broken out into uncontrollable weeping, with the words, “What are you doing, my friends? What! such fine men as you are! Oh, where is virtue?”; so (with a possible reminiscence of Acts 20:36-38) St. Paul begs his readers not to lose heart.
MAIN HOMILETICS OF THE PARAGRAPH.— Ephesians 3:10-13
The Manifold Wisdom of God—
I. Seen in the development of a long-cherished plan.—
1. This plan was carried out by Christ. “According to the eternal purpose which He purposed in Christ” (Ephesians 3:11). The plan is here called the “eternal purpose,” and that purpose was the redemption of man, and the personage selected for its accomplishment was the Lord Jesus Christ. This was the unchanging theme of “the gospel of which the apostle was made a minister,” this the divinely freighted argosy of “the unsearchable riches of Christ,” the veiled and sacred repository of all heavenly mysteries. The plan is significantly called the manifold wisdom of God”—as manifold as mysterious, for there is variety in the mystery and mystery in every part of the variety. The wisdom is seen, not so much in one act as in the masterly combination of a multitude of acts, all marshalled and disposed with consummate skill to the attainment of one grand end; just as the light that fills and irradiates the valley, penetrating every nook and crevice and clothing every object with beauty, is produced, not by a solitary ray, but by manifold rays poured from the central sun, and all uniting in one harmonious illumination. The crowning wisdom of the plan was in God appointing His only Son as the agent in carrying it out. He, the sinless One, must suffer for sin; the Innocent die for the guilty, and by dying conquer sin. Only thus could the righteous claims of the violated law be fully satisfied, the offence of the sinning one condoned, the authority of the divine government maintained, and the character of the Holy One vindicated to the whole universe.
2. That the plan has been accomplished is evident from the attitude assumed towards man and towards God by believers (Ephesians 3:13).—As regards the attitude of the believer towards man, he has now “boldness” in declaring the whole truth, and towards God he has “access with confidence by the faith of Him”—he has confidential fellowship with God. Both these experiences are the result of the redeeming plan, and would have been impossible without it.
II. Seen in the indifference to suffering its revelations inspire.—“I desire that ye faint not [do not lose heart] at my tribulations for you, which is your glory” (Ephesians 3:13). Paul had no anxiety for himself. He almost playfully alludes to his imprisoned state: “The prisoner of Jesus Christ for you Gentiles” (Ephesians 3:1). His soul was too full of heavenly visions and of the practical bearing of the gospel on the destiny of the race to be harassed about his personal suffering. When he thought about it at all it was to rejoice in the honour of being allowed to suffer for such a cause, and in the opportunities afforded of spreading the gospel in quarters that might otherwise have been closed to him. But the Church feared for their champion’s life, and was troubled about his prolonged sufferings and imprisonment. The apostle assures his friends there was more reason for joyous boasting than for pity and dread. The sufferings and misfortunes of the Church have been overruled in promoting her enlargement. The flames of the martyrs have illumined the truth, and the captivity of its professors has prepared the throne of its universal empire. Personal religion has grown stronger by opposition and suffering, and the Church has multiplied by the very means which were intended to destroy her.
III. Seen in making the Church of the redeemed the means of instructing the heavenly intelligences (Ephesians 3:10).—These lofty beings, with their vast knowledge and gigantic powers, learn something from the divine treatment of sinful, rebellious men. They gain new light, fresher and more expansive views, regarding the character and perfections of God; and perhaps the chief point on which their angelic knowledge will be increased is in the glorious revelations the gospel unfolds of the infinite love of God. The Church on earth, with all its contradictions and imperfections, presents a magnificent picture of self-denial, devotion, and praise; but this is only a faint representation of the splendour of the Church above in its more completed state. The Church above is society organised; the Church below is society organising. The heavenly intelligences are watching both processes, and their wondering adoration is being continually excited as they observe the building up and ever-advancing completion of the redeemed community. If there is one thing more than another that amazes “the principalities and powers”—amazes them more than the manifold wisdom of God unfolded to them by the Church—it must surely be the apathy and indifference of men on earth to their redemptive blessings!—that so much has been done to make man wise, and he remains willingly and contentedly ignorant; that God has been so prodigal of His wealth, and man is so slow to appreciate and seize the proffered enrichment; that God offers the abundant bread of eternal life, and man prefers to starve in lean and comfortless poverty, and grumbles against heaven that he is so poor; that salvation is pressed on his acceptance, and man persists in perishing; that “heaven lies about him in his infancy,” and the celestial gate opens before him in every subsequent stage of life, and yet man resists the alluring glory, and stumbles at last into the bottomless chasm of eternal darkness.
Lessons.—
1. The wisdom of God is continually presenting new illustrations of its manifoldness.
2. The most signal display of divine wisdom is seen in the redemption of the race.
3. The future history of the Church will reveal new features in the manifold wisdom of God.
GERM NOTES ON THE VERSES
Ephesians 3:10. The Manifold Wisdom of God—
I. Seen in the gradual unfolding of His great purpose to save the human race.—
1. This process suited the revelation to men’s nature and condition as finite and sinful beings. Had the revelation been more rapid and brilliant it could not have been so readily appreciated, nor could men have dared to hope they had any share in it. It was adapted to the infantile state of the Church and the world when the mind is most powerfully affected by sensible objects.
2. This method was a training for appreciating the fuller discoveries of the divine will. It has been an education and discipline, has provoked inquiry, and encouraged full submission to the will of God and faith in His wisdom and power.
II. Seen in the means He employed to carry out His saving purpose.—
1. By the gift of His Song of Song of Solomon 2. As a subsidiary means, by the institution of preaching, and by selecting men, and not angels, as instruments in spreading the knowledge of gospel redemption.
III. Seen in using the Church of the redeemed as an object-lesson in teaching the heavenly intelligences.—The Church teaches the angels:
1. By its composition.
2. By its marvellous history.
3. By its glorious completion.
Learn.—
1. The dignity and glory of the Church. 2. Let it be your all important concern to become a member of this spiritual community.
Ephesians 3:11-13. Access to God.
I. We have access.—The word signifies an approach to some object. Here it intends a near approach to God in worship, or such a state of peace with God as allows a freedom of intercourse. It is a familiar expression suited to convey the idea of great condescension on God’s part and high privilege on ours.
II. We have boldness of access.—The word signifies a freedom of speaking in opposition to that restraint which we feel when in the presence of one we dread and in whose goodness we can place no confidence. It expresses the fulness of that liberty which under the gospel all Christians enjoy of drawing near to God, and that freedom of spirit with which we should come to God. The disposition of our hearts should correspond with the liberal and gracious dispensation under which we are placed. We should come to God with a spirit of love, in opposition to servile fear. This boldness imports frequency in our approaches to God. Slaves, under fear, stand at a distance. Children, invited by the goodness of a father, come often into his presence.
III. We have access with confidence.—This confidence is elsewhere called a better hope and the full assurance of faith. It is opposed to doubting and distrust. Confidence in prayer is a full reliance on God; but this may be accompanied with a humble diffidence of ourselves.
IV. All our hope of success in prayer must rest upon the mediation of Christ (Ephesians 3:12).—In His name we are to come before God; and in the virtue of His atonement and intercession we may hope for acceptance.
V. Access to God a refuge in trouble (Ephesians 3:13).—Fearing lest his sufferings in the cause of the gospel should dishearten his converts, the apostle sets before them a view of their security under the protection of divine grace. Dangers were before them; but what had they to fear who had boldness of access to God? It was one of the glories of their religion that He who preached it was not ashamed to suffer for it.
Lessons.—
1. In the apostle Paul we have a noble example of benevolence.
2. New converts should be assisted and encouraged.
3. Our best support under trouble is boldness of access to God.
4. Let the grace and condescension of God encourage us to come often into His presence.—Lathrop.
Ephesians 3:12. Access to God in Prayer.—Prayer is to be exercised with the greatest caution and exactness, being the most solemn intercourse earth can have with heaven. The distance between God and us, so great by nature and yet greater by sin, makes it fearful to address Him; but Christ has smoothed a way, and we are commanded to come with a good heart, not only in respect of innocence, but also of confidence.
I. There is a certain boldness and confidence very well becoming our humblest addresses to God.—It is the very language of prayer to treat God as our Father. The nature of this confidence is not so easily set forth by positive description as by the opposition it bears to its extremes. It is opposed:
1. To desperation and horror of conscience.
2. To doubtings and groundless scrupulosities.
3. To rashness and precipitation.
4. To impudence.
II. The foundation of this confidence is laid in the mediation of Christ
III. The reason why Christ’s mediation ought to minister such confidence to us.—His incomparable fitness for the performance of that work. Considering Him:
1. In respect to God, with whom He has to mediate. God sustains a double capacity of Father and Judge. Christ appears not only as an Advocate, but as a Surety, paying down the utmost justice can exact.
2. In reference to men for whom He mediates. He is a friend, brother, surety, lord or master.
3. In respect to Himself.
(1) He is perfectly acquainted with all our wants and necessities.
(2) He is heartily sensible of and concerned about them.
(3) He is best able to express and set them before the Father.
IV. Whether there is any other ground that may rationally embolden us in our addresses to Him.—If there is, it must be either:
1. Something within us as the merit of our good actions. But this cannot be—
(1) because none can merit but by doing something absolutely by his own power for the advantage of him from whom he merits;
(2) because to merit is to do something over and above what is due.
2. Something without us. This must be the help and intercession either of angels or saints. Angels cannot mediate for us—
(1) because it is impossible for them to know and perfectly discern the thoughts;
(2) because no angel can know at once all the prayers that are even uttered in words throughout the world. These arguments are still more forcible against the intercession of saints. The invocation of saints supposed to arise:
1. From the solemn meetings used by the primitive Christians at the saints’ sepulchres, and there celebrating the memory of their martyrdom.
2. From those seeds of the Platonic philosophy that so much leavened many of the primitive Christians.
3. From the people being bred in idolatry. But the primitive fathers held no such thing; and the Council of Trent, that pretended to determine the case, put the world off with an ambiguity. Christ is the only true way.—R. South.
Ephesians 3:13. Courage under Suffering.—
1. Affliction and tribulation for the gospel is a trial not only to those under it, but to others who look on, and are in no less hazard to be thereby brangled (made to disagree) in their confidence, blunted in their zeal, and rendered remiss in their forwardness, than the person himself who suffers.
2. A faithful minister suffering for truth will not be so solicitous for his own outward estate as for the Church and people of God, lest they be turned aside, or made to faint by reason of his sufferings. This may guard from discouragement when we consider the excellent worth of truth, and how those who suffer for it have not cast themselves without necessity upon their sufferings, but were necessitated to meet them in the way of their calling.
3. So honourable is it to suffer for Christ and truth that not only the persons who suffer are honoured, but also all such as have interest in them, who should not faint, but rather glory in them and take encouragement from them.—Fergusson.