The following is an exegetical work researched and written by me in the year of 2023 during my time at North Greenville University.
INTRODUCTION
In chapter three of Paul’s letter to the church at Ephesus, Paul talks about the mystery (mustērion) of God’s grace that was revealed to him by revelation. Throughout this letter, but primarily in chapter 3 verses one through seven, we will see how Paul’s tone in writing to the church at Ephesus is not as urgent to warn them; rather, he’s writing to the church at Ephesus with encouragement in regard to the Christian life. The purpose of this paper is to provide a verse-by-verse exposition of Ephesians 3:1-7 in order for the readers to gain a better understanding of Paul’s revelation of God’s grace.
The exposition of this passage will consist of several steps. First, an examination of the historical-cultural context of Ephesians will help the reader to learn about Pauline authorship and why he felt the need to write this letter to the church at Ephesus. Second, a literary context review that will establish the book’s overall structure and show how chapters one and two fit into the immediate context of chapter three. Third, a verse-by-verse exegesis will interpret Paul’s main idea to the Gentile Christians about how the mystery of God’s grace was revealed to him by revelation. In conclusion, an application will be provided to pinpoint the overall theological message to contemporary believers so they can apply it to the modern-day church.
Historical-Cultural Context
The Letter of Ephesians clearly claims Pauline authorship. However, there are objections by many biblical scholars as to the authorship of Ephesians[1], for some scholars believe some features in this letter proves Paul was not the author. But for the purposes of this paper, we will accept Pauline authorship as valid. There is no doubt that Paul wanted to clarify to his readers and the church at Ephesus that he is the one writing. The Letter of Ephesians begins by Paul introducing himself by saying “Paul, an apostle of Jesus Christ” (Paulos Apostolos Christos Iēsous) (1:1). Paul introduces himself in this letter the same way he did when he wrote to the Romans and Galatians. By Paul introducing his self this way to the church at Ephesus and to the Gentile Christians, he is claiming to be the true author of this letter. Paul wrote this letter to a broad audience of Gentile Christians in Ephesus (2:11, 3:1).[2] Something unique to note as it relates to Pauline authorship is Paul calling himself “an apostle” Apostolos meaning a sent one of the Lord Jesus Christ. Before Paul became “Paul the apostle”, he was one who sought out to kill the disciples of Jesus Christ before his conversion on the road to Damascus (Acts 9:1-9). After Paul’s conversion on the road to Damascus, Paul began preaching about Christ in the synagogues (Acts 9:19-31). After spending eighteen months in Corinth, Paul began his three-year ministry in the city of Ephesus. It is uncertain by some scholars who established the church during that time even though it seems that Paul spoke briefly to the Jews at Ephesus in Acts 18:18-22.[3] Paul went to Ephesus with Priscilla and Aquila by his side who both started the outreach in Ephesus while Paul visited Jerusalem for the pilgrim festivals.[4] Paul pursued to reaching out to the city of Ephesus and sharing the gospel of Jesus Christ before the fall of the city in AD 55.[5] In mid AD 52-55, Paul concluded his three-year ministry in Ephesus shorty after an unexpected event during his ministry. Some scholars believe that Paul wrote Ephesians after this event and his imprisonment, which also took place in AD 55.[6] Despite debate on Pauline authorship, the letter of Ephesians is unique among the letters written by Paul. Some ways in which this letter is unique are the language of worship and prayer and how deep it is in theology.[7] Something else unique about this letter is that Ephesians is the least situational out of all of Paul’s letters.[8] Meaning when Paul wrote this letter to the church at Ephesus, it did not seem as urgent when writing like his other letters. For example, Paul had to warn the church at Galatia due to their distortion of the gospel of Jesus Christ. Paul told the church at Galatia that he was “amazed” that they were quickly distorting the one who called them by grace because they were running to a false gospel (Gal 1:6-9). Even though the letter of Ephesians was least situational, that does not mean Ephesus was a church without fault. Paul just didn’t need to have the urgency to write to warn the church at Ephesus like he did with Galatia. However, Paul did give a minor warning to the church at Ephesus about not being “tossed” around or driven away by false doctrine (4:14). Besides Paul’s warning about false doctrine, it does not seem that Paul’s purpose in writing to the church at Ephesus was urgent in a way to warn them of a coming judgment upon them for their disobedience. Paul called those whom he was writing to “faithful saints” (1:1). Throughout the letter of Ephesians, it seems to be that Paul’s purpose in writing to the church at Ephesus was to encourage them on how to live out the Christian Life based on the work of Christ on the cross and the God’s grace which has been revealed. For example, Paul talked about God’s rich blessings of redemption through his Son Jesus Christ for the forgiveness of sins and that they were sealed with the Holy Spirit of promise when they heard the gospel and believed (1:3-14).
Literary Context
The Structure of Ephesians
Since Ephesians was a letter written to the church at Ephesus to encourage them about who they are in Christ. Paul provides a layout of things believers to consider regarding his responsibility to the Gentiles. A brief outline reveals the primary concerns of the Letter.
- Paul’s Greeting Introduction to the Letter (1:1-2)
- God’s Rich Blessings and His Remarkable Plan of Redemption (1:3-14)
- A Prayer of Thanksgiving and Intercession (1:15-23)
- From Bondage of Sin to The New Life in Christ (2:1-10)
- Nearness to God in a New Community (2:11-22)
- Paul’s Stewardship of the Mystery and Ministry to the Gentiles (3:1-13)
- A Second Prayer of Intercession (3:14-21)
- Exhortation to Maintain Unity in the Church (4:1-16)
- Living Out the New Identity in Christ (4:17-24)
- Living Out the New Identity in the Community of Believers (4:25-5:2)
- Living as People of the Light (5:3-14)
- Living in Wisdom and in the Spirit (5:15-21)
- Instructions for Husbands and Wives (5:22-33)
- Instructions to Other Members of the Household (6:1-9)
- Putting on the Full Armor of God (6:10-20)
- Paul’s Concluding Remarks (6:21-24)
Paul lays out a variety of things believers should consider in this letter, but first he establishes the recipients of the letter. Paul starts the letter introduces himself as “an apostle” meaning one sent from the Lord Jesus Christ. Then he indicates the recipients of the letter and greets them in peace (1:1-2). Paul tells the church at Ephesus about God’s rich blessings in Christ Jesus and how God chose us in Christ to live a holy life before Him because we have redemption in Him through His blood for forgiveness of sins. (v3-14). Paul finishes out chapter one by giving thanks and praise to God because of Ephesus’s faith in the Lord Jesus Christ and mentions how God’s power was exercised in Christ through his resurrection from the dead (v15-23). Paul goes on to talk about how believers in Christ were once dead in their sins but are now alive in Christ Jesus because He is rich in mercy and His love (2:1-10). Then, Paul goes on to explain how he felt near to God in a new community of believers in Christ and reminds the church at Ephesus about how they were once “Gentiles in the flesh” but now united in Christ (v11-22). In chapter three, Paul tells the church at Ephesus about his ministry to the Gentiles and his stewardship of the mystery of godliness that was revealed to him by revelation (3:1-13). Paul prays for spiritual power to come upon believers in Christ at Ephesus according to the riches of God’s glory. Paul also prays for them to be firmly established in love (v14-21). Paul, in the following chapter, urges believers to live a life worthy of the calling that God has placed on their lives and discusses unity and diversity in the body of Christ as a church is important (4:1-16). Paul begins a new section in this chapter encouraging Gentile believers on how to live out the new identity in Christ (v17-24). To finish out this chapter leading up to chapter five, Paul encourages believers in Christ with instructions on how to live out their new identity among a community of believers (v25-5:2). Gentile believers in Christ are also encouraged to live as people who are walking in light and not in darkness just as Christ is the light (5:3-14). Then Paul goes on to warn and encourage believers to be consistent in the Christian life watching carefully how we live (v15-21). Paul gives instructions to husbands and describes the husband as the head of the wife as Christ is the head of the church (v22-33). Paul also gives instructions to children living in their parent’s household to obey them because it is the first commandment with a promise and mentions that believers should work for Christ to please Him and not others (6:1-9). Paul continues to encourage Gentile believers to be strengthened by the Lord Jesus Christ and to equip themselves with the full armor of God to stand against the schemes of the devil (v10-20). Paul concludes the letter with farewell remarks to those in Ephesus and sends Tychicus to them to tell them about his imprisonment and to encourage them (v21-24).
The Immediate Context of Ephesians 3:1-7
In Ephesians 2:11-22, Paul continues to encourage believers about the new identity they have in Christ. He reminds them of who they were in the past by calling them “Gentiles in the flesh,” similar to the way he described their old way of life back in Ephesians 2:1-10 when he said they were once “dead in their sins,” but due to God’s grace and mercy, they were made alive in Christ. Jews and Gentiles are now united with Christ because of the gospel. Paul will continue in chapter three to tell them about his ministry to the Gentiles and the mystery of God’s grace that was revealed to him by revelation.
EXEGESIS
1) First, when Paul uses the phrase “For this reason”, this connects back to his prayer in (2:11-22).[9] Paul using this phrase in his previous prayer for Gentiles and now here in verse one of this chapter both serve purpose. The reason why Paul’s usage of the phrase “For this reason” both in 2:11-22 and here in verse one is because of Paul’s reasoning for praying. Paul using this phrase here in verse one also raises a question, why did he begin by saying “For this reason”? Back in (2:11-22) Paul reminded Gentile believers of who they once were to who they are now in Christ. “For this reason”, Paul wanted to Gentile believers to understand his mission and his purpose as an apostle of the Lord Jesus Christ. When Paul uses this phrase, he is also expressing how close in relationship to God he felt even when he was imprisoned. Paul was imprisonment was based on his ministry to the Gentiles and because he believed that Gentiles had the same access to God like the Jews did. Snodgrass summarized this though adequately:
“The only reason why Paul was in prison was because he thought Gentiles had the same access to God that Jews did. If he had been content to be a Jewish Christian with a mission to Jews or if he had been willing to keep Gentiles on a lower plan, he would not have been in jail. But the purpose of Paul’s calling was to bring about the obedience of faith among the Gentiles (Rom 1:5; Gal 1-2) and if faith was the key to salvation, both Jews and Gentiles were on the same plane”.[10]
Also, Paul uses the assertive phrase “I Paul”(egō Paulos) instead of starting off by using a regular first person singular verb.[11] “I Paul” is being used here in this verse to emphasize his personal concern and care for Gentile believers and for those he hasn’t seen before during his time at Ephesus.[12] Paul wanted Gentile believers to know that he was writing to them on their behalf, “on behalf of you Gentiles,” from a Roman prison. Paul writing to Gentile believers on their behalf despite being in prison clearly shows the kind of heart he has for them and how much he cares about who they are in Christ.
2) Paul continues in verse two by telling Gentile believers about his apostolic mission to administrate the mystery of God’s grace. Notice how Paul assumes the Gentile believers are aware of what he was commissioned by God to do.[13] In the conditional clause of verse two, he says “if indeed” in a way of saying they aren’t aware of what’s going on. But really where Paul’s assumption comes in is in the independent clause “you have heard about my responsibility to serve as a steward”. By Paul saying this, he’s assuming the Gentiles who he’s writing to are fully aware of what his mission was and why he is writing to them from a Roman prison on their behalf. Paul makes it clear to the Gentile believers that his responsibility as an apostle of Jesus Christ was to serve as a “steward” of the grace of God. The Greek word Paul uses here in verse two (oikonomia) is the same word he used back in (1:10) in reference to God’s will and plan for him that was revealed to him by revelation.[14] God has placed on Paul the apostolic responsibility of preaching this divine message given to him from God. Something else to note here in verse two is how Paul uses the term “grace” as he’s done throughout the entire letter. Up to this point in the letter, believers in Christ know whenever Paul uses the term “grace” it’s referring to God’s plan of salvation through Jesus Christ which is grounded in his love and mercy for sinners.[15] Like in (2:5-8) when Paul talks about how God has made believers alive in Christ because he is rich in mercy, and that salvation is by the grace of God through faith not by works. Paul goes on to mention how his responsibility to serve as a steward was not just a decision he made on his own. Rather, Paul tells the Gentiles his responsibility “was given to me for you” indicating his task given to him from the Lord was for their sake.
3) In the independent clause of verse three, Paul uses past tense when he says “that the mystery was made know to me” indicating that the mystery of God’s grace had already been revealed to him. Paul modifies what he said in the first clause of verse three by saying the mystery of God’s grace was made know to him “by revelation[16]”. He explains to the Gentile Christians how the responsibility of this stewardship that was placed on him by God had nothing to do with his own natural decision. Rather, Paul says that it was by “revelation” which came directly to him from God to proclaim this divine message about the grace of God.[17] Looking back at (1:9), when Paul uses the word “mystery” both words “revealing” and “making known” connect together in reference to the gospel.[18] The truth of God’s grace was not a mystery anymore to Paul or the Gentiles after it was revealed to him by revelation.[19] Foulkes summaries this thought briefly by saying:
“For this truth of God which is no longer hidden, but made plain to those who are willing to receive it”.[20]
The tone in which Paul uses here in this verse when talking about a “revelation” being revealed to him from God is essentially the same tone he used in (Gal 1:12,16) when he gave the church at Galatia insight on what he experienced[21] on the road to Damascus.[22] So far, everything that Paul is writing in these first couple of verses, he reminds the Gentiles of when he already wrote to them about his responsibility and revelation from God earlier in this letter. Paul told them “as I briefly wrote to you about earlier (in this letter)”. Paul’s remind to the Gentiles is valid given the fact he did remind write to them about this mystery back in (1:9).
4) When Paul uses the phrase, “you will be able to understand my insight”, he’s expressing in future tense that his desire for the Gentile believers is for them to understand his insight on this mystery of God’s grace that was revealed to him by revelation from God. Paul already assumed back in verse two that the Gentiles understand his responsibility given to him by God. And now, he tells the Gentile believers imperatively that they will understand his insight. The insight in which Paul assumes the Gentiles will understand in future tense is the mystery in Christ. When Paul uses the phrase “into the mystery” he follows it with the preposition(en) to refer to who the mystery of God’s grace is found in “which is Christ”. ultimately what Paul is trying to get the Gentiles to understand is the mystery of grace of God was revealed to him by revelation from God, and that he discovered that mystery of God’s grace was found in Christ when he appeared to him on the road to Damascus in Acts 9:1-9. In 1 Cor 2:1, Paul talks about this “mystery” which is Christ could also be known as “the mystery of God”.[23] This shows a glimpse of Paul’s view of the hypostatic union of Jesus Christ the Son and God the Father because here in verse four and back in verse five Paul says the mystery of Christ was revealed to him by revelation from God. Paul also wanted to clarify in regard to the “mystery” in Christ is he shares the same understanding of this with the other apostles of the Lord Jesus Christ.[24] When Paul uses the phrase “as you read”, it is easy for modern-day Christians to assume that Paul is speaking on behalf of their own personal devotional time. But this is not the kind of reading Paul is referring to here in verse four. The reading that Paul refers to in this verse is reading of scripture done by the Gentile Christian community in a public setting on sabbath day.[25] When the Gentile Christian community did this, it played a vital role in their lives. Arnold stated:
“The public reading of Scripture as well as apostolic documents undoubtedly played an important role in the lives of the early Christian Churches”.[26]
Also, by the Gentile community reading scripture aloud allows opens the door those who haven’t heard Paul’s message about his ministry to then hear about the mystery of God’s grace revealed to him by revelation. Paul will continue this thought in verse five.
5) Paul uses the phrase “in previous generations” to pick up from where her left off in verse four discussing how Gentile believers will understand his insight on the mystery of God’s grace which is found in Christ. When Paul uses the phrase “in previous generations” he is most likely referring to the times back in Old Testament before the coming of Christ on earth. Paul wanted to make it clear to the Gentiles that this “mystery” of God’s grace revealed to him wasn’t revealed to the people in the generations before his. However, the mystery of God’s grace was revealed to him by revelation given the fact Jesus has now already come. Before then, not a single generation surrounded by the people of God was expecting what God was going to do through His Son Jesus Christ in order to be forgiven of sins and receive salvation. Arnold summarizes this thought best when he says:
“Paul clarifies here that there was no generation among God’s people who could have anticipated the full extent of what God would accomplish through his Messiah.”[27]
This is why Paul goes on to say in this verse that the mystery of God’s grace which he is proclaiming to the Gentiles from a Roman prison “was not made know” to “the sons of men”. When Paul says “sons of men” in this verse, he is essentially referencing the generations of Jews and Gentiles before his current generation.[28] Paul then switches from past tense when he said the mystery of God’s grace was not revealed or as Paul says “made known” to the Jews and Gentiles I previous generations, to now present tense. Paul uses the phrase “as it is now revealed” to say that the mystery of God’s grace is now unveiled in present tense. As mentioned before, Paul can firmly proclaim this truth because of what he experienced on the road to Damascus. Not only was Paul saying the revelation of God’s grace “is now revealed” to him, but he also says that the mystery of God’s grace is reveled to the Lord’s “holy apostles”. These “holy apostles” and “prophets by the Spirit” that Paul mentions here in verse five mainly surround the apostles and prophets of the New Testament, but can also refer to the ones in the Old Testament. Receiving divine revelation from God is the only possible way of understanding the kind of mystery Paul is referring to.[29] It is nearly impossible for the prophets and apostles of the Lord to comprehend God’s message without a divine revelation from God. For example, in the Old Testament, king Nebuchadnezzar was unable to understand and interpret the dream he had. However, Daniel received revelation from God about Nebuchadnezzar’s dream, and he was able to interpret and understand his dream to him (Dan 4:4-27). Again, prophets and apostles of the Lord must have received a divine revelation from God in order to understand the message of God specifically this mystery that Paul is talking about. Notice how Paul uses the word “holy”[30] to refer to both apostles and prophets. The word “holy” means “set apart”.[31] There aren’t any clear reasons to why Paul would refer to them as “holy” because both connected with each other in (2:20)[32].
6) Considering everything Paul proclaimed up to this point, how are the Gentiles described and identified? First, Paul describes the Gentiles as “fellow heirs” which in the accusative (synklēronomos) indicates they are joined together or as the CSB translates it “coheirs” essentially meaning the same thing. The Gentiles are no longer who they use to be once they heard Paul’s proclamation of the gospel through God’s grace. Paul said in 2:1 “And you were dead in your trespasses and sins”. Paul in this verse shifts from past to the present tense when describing the Gentiles relationship to Christ with the Jews. For Paul is most certainly saying that Jews and Gentiles share equality in God’s blessings of the new covenant.[33] Adjectively, Paul describes the Gentiles as “partakers” συμμέτοχα of God’s promise. Paul also says that not only Gentiles share equality with the Jew’s in God’s blessings of the new covenant, but they are also “fellow members” of the “body”. Paul uses the noun (sussoma) instead of the noun (soma) which means “body” to say that the Jews and Gentiles are joined together in the body of Christ. This display of God’s grace to the Gentiles was shown through the gospel of Jesus Christ in light of what he did on the cross in order to accomplish God’s plan of the salvation. In light of what Paul is saying in this verse regarding the Jews and Gentile, Hoch says this:
“Gentiles by faith in Christ are given the status of co-participants in the messianic salvation and share with the remnant from Israel in Israel’s covenantal privileges. Gentiles do not become Israel but shares Israel”.[34]
7) Here in verse seven, it seems as though Paul is wrapping up the content on the mystery of God’s grace. He begins verse seven similar to the way he did in verse two. Except in this verse, Paul isn’t making any assumptions about the Gentiles understanding his divine responsibility. Paul uses a passive verb(egenethen)“I became” to describe who he has become in light of the grace of God through the truth of the gospel. When Paul says “I became a servant” here in verse seven, this connects back to verse two when Paul mentioned his responsibility given to him by God to serve.[35] In the accusative, Paul uses the prepositional phrase “according to” κατα to indicate how and why he became a servant of the Lord Jesus Christ which is by the grace of God. Comparable to verse two, Paul also uses the phrase “the grace of God” when describing his divine task given to him by God, which was to reveal to the Gentiles the revelation he received from God about his grace. Paul concludes this verse by saying “according to the mighty works of his power” which is referring to the mighty works of God displayed through the death and resurrection of the Lord Jesus Christ. Paul even said earlier in this letter “He exercised this power in Christ by raising him from the dead and seating him at his right hand in the heavens” (Eph 1:20).
Application
In Ephesians 3:1-7, Paul tells the Gentiles of the church at Ephesus the reason for him writing to them. Paul writes to the Gentiles from a roman prison on their behalf in order for them to understand his primary task given to him by God. In the context of this passage, Paul assumed that the Gentiles understood his task and his purpose in him writing to them on their behalf from Prison. After Paul assumed the Gentiles knew his primary task in writing to them, he explained to them his responsibility given to him by God was to serve as a steward from them given to him by God’s grace. Paul’s proclamation about the mystery of God’s grace which was revealed to him by clear revelation from God was emphatic. What made Paul’s message to the Gentiles emphatic was his experience in Acts 9:1-9 on the road to Damascus when Paul received this revelation from God through the Lord Jesus Christ. Prior to Paul received revelation from the Lord, he persecuted the church of Christ. But the Lord Jesus Christ called him out of his persecuting of the church into becoming a servant by the grace of God. In light of the revelation Paul received from God, he imperatively states that the Gentiles will be able to understand his insight on the mystery of God’s grace which evolves around the gospel. Jews and Gentiles are no longer separated from each other, but now they are partakers of the blessings of the new covenant once the Gentiles heard the message of the gospel and believed.
The Gentiles were not seen by Jew as people who should have the privilege to share in God’s promise of the new covenant. The reason for that is because who they were prior to hearing the message of the gospel and believing in Jesus Christ as their Lord and Savior. Previously in this letter as I’ve mentioned in the exegesis, Paul described the Gentiles as “Gentiles in the flesh”. What Paul meant by that was the Gentiles where once those who walked according to the flesh and not according to the Spirit of God. Paul said in Ephesians 2:1 “And you were dead” talking about the Gentiles previous life before they were sealed by the Holy Spirit once they believed in the truth of the gospel. The same applies to us who are saved. We as Christians today were once dead in our trespasses and sins, but when we heard the message of the gospel of Jesus Christ and believed in it. We were no longer dead in our sins. Rather, by the grace of God were made alive in Christ through the power of his death and resurrection.
A careful examination of Ephesians 3:1-7 within its immediate contexts yields the following theological principles: As followers of Christ, we must understand God’s grace which has been revealed to us by God’s revelation of Scripture, and once we have heard the message of the gospel, we must believe in it.
Both theological principles are reflected by what Paul said throughout verses one through seven. Paul did not understand his divine task neither did he understand the message of God’s grace until he received revelation from God. The revelation that Paul received from God was during a time when he persecuted the church of Christ and the apostles for proclaiming a message they receive from the Lord Jesus Christ and were commanded to proclaim before he ascended into Heaven. After Paul met the Lord Jesus Christ on the road to Damascus and received revelation from him, he believed in Christ, and from there he was not who he used to be. The ministry of Paul at Ephesus to the Gentiles reflects what has been revealed to him by God in the flesh which is Jesus Christ the Lord and Savior.
Considering both theological principles, how should individual Christians today apply it to their lives? Christians should not live their lives as if the Lord Jesus is dead. For there are many Christians who do so. Paul clearly stated in Eph 2:1 that before we encountered the message of the gospel we were “dead” in our trespasses and sins. That’s who we use to be, but not after we believed in the gospel. As a result of this biblical truth of scripture, Christians should live their lives for the very purpose they were saved which is to honor and glorify God by proclaiming the message of the gospel. Paul stated in Eph 2:10 “For we are his workmanship, created in Christ Jesus for good works, which God prepared ahead of time for us to do”. If Paul, who was once a persecutor of the church of Christ can live out and proclaim this message, Christians today ought to do the same.
APPENDIX I
A Mechanical Layout on Ephesians 3:1-7
1) For this reason
I, Paul, the prisoner of Christ Jesus on behalf of you Gentiles—
2) if indeed
you have heard about my responsibility to serve as a steward
of the grace of God,
which was given to me for you—
3) that the mystery was made known to me
by revelation as I briefly wrote about earlier
(in this letter),
4) regarding which, as you read,
you will be able to understand my insight
into the mystery,
which is Christ,
5) which, in previous generations,
(it) was not made known
to the sons of men
as it is now revealed
to his holy apostles
and
prophets by the Spirit
6) that the Gentiles are fellow heirs,
and
fellow members of the body,
and
fellow sharers of the promise
in Christ Jesus through the gospel
7) of which I became a servant
according to the grace of God that was given to me
according to the might works of his power.
APPENDIX II
Word Study on apokalypsis
In Ephesians 3:3 Paul tells the church at Ephesus that the mystery of God’s grace was revealed to him by “revelation”. The Greek term apokalypsis is a key noun in this passage, a more in-depth investigation of the way Paul used this term should shed light on the deeper meaning and usage of this term considering the context.
The first thing we should do to understand Paul’s usage of the term apokalypsis in Ephesians 3:3, it is necessary to establish the semantic range of the term. In the Greek New Testament, the basic meaning of the term apokalypsis are not varied as much. The term apokalypsis can be translated as a noun or a verb depending upon the context. As a translated verb it means “making fully known” or “what is revealed”. As a noun, the Greek word apokalypsis can be translated as “a disclosure” or revelation. From the basic meanings of the term apokalypsis, this term could mean “to make known”, “to reveal (something)”, or “a disclosure (of truth).
In the LXX, the term is only used one time. It could refer to when Samuel was angry with Johnathan when he decided to take opposition to the truth revealed by sinning against his father (1 Sam 20:30).
In the New Testament apokalypsis shows the following semantic range of meaning.[1]
1. A disclosure, revelation (e.g., Rom 2:5: “But because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God’s righteous judgment will be revealed.”
2. Manifestation, appearance (e.g., Rom 8:19: “For the creation waits with eager longing for the revealing of the sons of God.”
3. Spiritual enlightenment of someone or something (e.g., Lk 2:32: “a light for revelation to the Gentiles, and for glory to your people Israel.”
4. Being revealed, to reveal (e.g., Rom 1:18: “For God’s wrath is revealed from heaven all godlessness and unrighteousness of people who by their unrighteousness suppress the truth.”
5. To make known, made know (e.g., Eph 3:3: “how the mystery was made known to me by revelation as I have written briefly.
6. Disclosure of the revelation of truth (e.g., Rom 16:25b-26: “according to the revelation of the mystery which has been kept secret for long ages past, but now has been disclosed, and through the Scriptures of the prophets”.
7. To make information known with an implication that the information can be understood (e.g., Eph 3:3-4: how the mystery was made known to me by revelation as I have written briefly. “You will be able to understand my insight into the mystery”.
In light of the semantic range of meanings for apokalypsis how does Paul use this term in Eph 3:3? An investigation upon the immediate context shows how Paul used this term and what he meant when he used the term apokalypsis
Of the possible meaning for the Greek word apokalypsis listed above (1) “A disclosure”, (2) “Manifestation, appearance”, (3) “Spiritual enlightenment of someone or something”, (4) “Being revealed, to reveal”, (5) “To make known, made know” (6) “Disclosure of the revelation of truth”, (7) “To make information known with an implication that the information can be understood”, both (5) “To make known, made know” and, (6) Disclosure of the revelation of truth fits within the immediate context.
The mystery of the God’s grace which was not made know in previous generations prior to Paul’s, that mystery was revealed to him by a divine revelation form God. The mystery that was “made known” to Paul is now made known to the Gentiles due to the message being proclaimed to them.
BIBLIOGRAPHY
Arnold, Clinton E. Zondervan Exegetical Commentary: Ephesians. Grand Rapids: Zondervan, 2010.
Beale, G. K., D. A. Carson, G. K. (Gregory K.) Beale, and D. A. (Donald Arthur) Carson. Commentary on the New Testament Use of the Old Testament. Grand Rapids: Baker Academic, 2007.
Bruce, F. F. The Epistles to the Colossians, to Philemon, and to the Ephesians. The New International Commentary on the New Testament. Grand Rapids: W.B. Eerdmans, 1984.
Evans, Craig A., Stanley E. Porter. Dictionary of New Testament Background. Edited by Craig A. (Craig Alan) Evans and Stanley E. Porter. Downers Grove, Ill: InterVarsity Press, 2000.
Foulkes, Francis. The Epistle of Paul to the Ephesians: An Introduction and Commentary. Tyndale New Testament Commentaries. Leicester, England: Inter-Varsity Press, 1983.
Fredrick, William Danker A Greek-English Lexicon of the New Testament and other Early Christian Literature 3rd. ed, Chicago Press, 2000, 112.
Gaebelein, Franklin E. The Expositors Bible Commentary, Vol 2. Grand Rapids: Zondervan 1978.
Guthrie, Donald. New Testament Introduction. 4th rev. ed. Downers Grove, Ill: Inter-Varsity Press, 1990.
Hawthorne, Gerald F., Ralph P. Martin, and Daniel G. Reid. Dictionary of Paul and His Letters. Edited by Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid. Downers Grove, Ill: InterVarsity Press, 1993.
Jr. Hoch Carl B. “The Significance of The Syn-Compounds for Jew-Gentile Relationships In The Body of Christ” JETS (June 1982): 175-183.
Snodgrass, Klyne. Ephesians. The NIV Application Commentary. Grand Rapids: Zondervan, 1996.
Tenney, Merrill C. The Zondervan Pictorial Encyclopedia of the Bible. Vol.2. Grand Rapids: Zondervan, 1976.
[1] Some scholars say that Paul did not write the letter of Ephesians and here’s are some of the objections that biblical scholars made. A case that some scholars use against Pauline authorship is the linguistic and stylistic arguments. For example, when Paul refers to the devil using various titles in his other letters, he doesn’t use the Greek term (diabolos) “devil” like he does in his other letters. Donald Guthrie. New Testament Introduction. 4th rev. ed. (Downers Grove, Ill: Inter-Varsity Press, 1990), 500.
[2] Gregory K. Beale and D. A. Carson, Commentary on the New Testament Use of the Old Testament (Grand Rapids, Mich: Baker Academic, 2007), 813.
[3] Craig A. Evans and Stanley E. Porter, Dictionary of the New Testament Background (InterVarsity Press. Ill, 2000), 319
[4] Clinton E. Arnold, Zondervan Exegetical Commentary: Ephesians (Grand Rapids, MI: Zondervan. 2010), 29.
[5] Ibid.
[6] Ibid., 50 “Paul concluded his ministry in Ephesus after an event that took place in which just about turned into chaos started by the trade guild of silversmiths who made shrines and votive images of the Ephesians Artemis (Acts 19:23-41)”.
[7] Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid, Dictionary of Paul and His Letters: (Downers Grove, Ill: InterVarsity Press. 1993), 239.
[8] Ibid., 245.
[9] Arnold, 184-85
[10] Klyne Snodgrass, The NIV Application Commentary: Ephesians. (Grand Rapids: Zondervan, 1996), 159.
[11] Arnold, 185.
[12] Ibid.
[13] Franklin E. Gaebelein, The Expositors Bible Commentary, Vol 2. Grand Rapids: Zondervan 1978, 44
[14] Clinton E. Arnold. Zondervan Exegetical Commentary: Ephesians, Grand Rapids, MI: Zondervan. 2010, 185
[15] Zondervan Exegetical Commentary, 186
[16] For a more in-depth study on this word, see Appendix 1
[17] Clinton E. Arnold, 187
[18] Francis Foulkes, Tyndale New Testament Commentaries, Ephesians. (Grand Rapids: MI) 1989, 99
[19] Ibid.
[20] Foulkes, 99
[21] This is when Paul met the Lord Jesus Christ on the road to Damascus during the stage of his life when he was persecuting the disciples of Christ. For more insight on this, read Acts 9:1-9.
[22] Clinton E. Arnold, Zondervan Exegetical Commentary: Ephesians, (Grand Rapids, Zondervan): 2010, 187
[23] F.F. Bruce, The New International Commentary on the New Testament: The Epistles to the Colossians to Philemon and to the Ephesians. (Grand Rapids, Zondervan):1984, 313
[24] Merrill C. Tenney, The Zondervan Pictorial Encyclopedia of the Bible, Vol.2, (Zondervan. Grand Rapids):1976, 322
[25] Clinton E. Arnold. Zondervan Exegetical Commentary: Ephesians, Grand Rapids, MI: Zondervan. 2010, 188
[26] Ibid.
[27] Clinton E. Arnold, Zondervan Exegetical Commentary: Ephesians, (Grand Rapids, Zondervan):2010, 189
[28] Ibid.
[29] Arnold, 189
[30] According to Arnold: “Holy” is one of Paul’s favorite words (occurring fifteen times in Ephesians) to describe Christians on the basis of what Christ has done for them in forgiving and sanctifying them as well as characterizing them as people set apart for God”. Clinton E. Arnold, Zondervan Exegetical Commentary: Ephesians, (Grand Rapids, Zondervan): 2010, 191
[31] Ibid., 190
[32] Zondervan Exegetical Commentary, 190
[33] Zondervan Exegetical Commentary, 191
[34] Jr. Hoch Carl B. “The Significance of The Syn-Compounds for Jew-Gentile Relationships in The Body of Christ” JETS (June 1982): 177
[35] The ESV uses the word “minister” instead of the word “servant”.
[36] Fredrick, William Danker A Greek-English Lexicon of the New Testament and other Early Christian Literature 3rd. ed, Chicago Press, 2000, 112.
KenTheExegete 
Leave a comment