The Mystery of the Church’s Dispensation (Eph. 3:1–13)

Series: Ephesians: Building the ChurchText: Ephesians 3:1–13

By: Shaun Marksbury Date: February 12, 2023

Venue: Living Water Baptist ChurchOccasion: PM Service

Introduction

Perhaps one of the most confusing elements in theology — the study of God and His ways — is that of eschatology (the study of the end-times). Numerous theories seek to explain what will happen, and they each have a way of coloring how one interprets Scripture. One of those views is dispensationalism, a view that says that God deals differently with mankind in certain epochs of time known as dispensations. Dispensationalists will debate just how many of these dispensations there are, how many of these different administrations, and have had to clarify that God has only ever had one plan of salvation and one people throughout each of these dispensations.

One of the most defining features about dispensationalism is that, even though there is only one people of God running throughout Scripture — those who find their salvation either looking forward to or back to the Messiah — there is a clear difference between national Israel and the church. There are defining covenants of each dispensation, old and new, as well as defining promises to each. Those who take a more amillennial or postmillennial view of eschatology (views we won’t explore today) will see much more continuity between the church and Israel, typically arguing that promises to national Israel find fulfillment in the church, while dispensationalists (and historic premillennialists) will see promises such as land and a restored kingdom as speaking of a yet-future reality.

At the core of this discussion, then, is where the church fits in, and this chapter is an important one in determining that. We can also divide it into two parts — the first of which we’ve read today and the other we’ll examine next Sunday. What we’re studying this evening is the mystery of the church, and next week, Paul’s prayer for the church.

These halves are intertwined. You’ll note that verses 1 and 14 begin with the same words: “For this reason, I.” Everything Paul wrote about leading up to this point leads him to prayer, but he inserts a parenthesis here for verses 2–13. After he provides more insight into what he’s been discussing about the unity between the Jews and Gentiles, and he’ll finally come back to his prayer in v. 14.

Vital themes run through this paragraph. For instance, Paul is making an argument here for himself, which we must come to accept if we are to believe what he has to say. Part of this paragraph focuses on his authority to preach to the Gentiles, his stewardship, and then the commission God gave to Paul. Yet, a greater theme stands out here, perhaps best demonstrated in Paul’s argument for himself.

Paul is aware that his message to the Ephesians is unique in Scripture — he is talking about issues that have no parallel in all the Old Testament. While the Bible knows much about the grace of God, what is strangely absent until the New Testament is how God shows His grace in the church. Paul is revealing a mystery today about a special dispensation known as the church age, speaking about God’s unfathomable grace to people who don’t deserve it, including both himself and the Gentiles. We’re going to look at both the content of that mystery as well as the ministry of the church’s dispensation.

The Mystery of the Church’s Dispensation (vv. 1–6)

As we’ve been seeing, God’s brought the Gentiles into the church, and Paul starts v. 1 with “for this reason,” referring backward. Perhaps Paul calls us back to the whole epistle, certainly to what he said of the Gentile inclusion in 2:11–22. He is going to talk about this mystery in the first six verses. In the first three verses, we’ll consider the mystery disclosed, and then in the next three, we’ll see the mystery described.

The Mystery of the Church’s Dispensation Disclosed (vv. 1–3)

For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles— if indeed you have heard of the stewardship of God’s grace which was given to me for you; that by revelation there was made known to me the mystery, as I wrote before in brief.

Now, again, Paul starts this section talking not about the church, but about himself! He first describes himself as a prisoner because he’s been under house arrest in Rome. In fact, this letter is one of four he wrote from prison in Rome (Acts 28:16, 30) — the others were Philippians, Colossians, and Philemon. Still, even though he’s a prisoner of Rome, he says he’s “the prisoner of Christ Jesus for the sake of you Gentiles.” He sees the sovereignty of God over his circumstances, something we must always remember when we’re going through heartache.

How is it that He’s imprisoned for the sake of the Gentiles? In fact, v. 13 has a reminder of this fact, where Paul is there telling them to not lose heart over the matter. If Paul had not been preaching the gospel of God’s grace to the Gentiles, he wouldn’t have stirred the jealousy of his fellow Jews and became imprisoned. Still, Paul’s suffering is the Gentile gain, which is true of any of our religious forebearers.

Paul says in v. 2 that God gave him a special grace for the sake of the Gentiles, a special stewardship or dispensation from the Lord. Again, this is an administration, a divine order or commissioning, perhaps of Paul’s office or, more broadly, of a new stage in God’s plan as proclaimed by Paul. Paul states that God is doing something differently, something we could call the dispensation of the church, or the church age.

Paul evidences this with the boldest of claims. Paul claims the grace of God’s direct revelation (v. 3). This doesn’t mean that he felt like God has a message for the Ephesians, but that he knows his words are prophetic words. Consider Galatians 1:11–12, where Paul says, “For I would have you know, brethren, that the gospel which was preached by me is not according to man. For I neither received it from man, nor was I taught it, but I received it through a revelation of Jesus Christ.” Paul is writing new revelation.

To further emphasize the prophetic nature of his words, he claims here that God revealed a “mystery” to him, something that before him was unknown. Look for more in v. 5 — this mystery “in other generations was not made known to the sons of men.” Yet Paul knows, and in v. 3, he said this is just “as I wrote before in brief,” the very words he just wrote above, the previous chapters of this letter.

Now, this could be a stunning example of arrogance on Paul’s part! In fact, he goes on to talk about them reading his letter (the Ephesians were to gather and read it) to understand “my insight into the mystery of Christ.” An unbeliever might read this and really think Paul is full of himself — a liar most likely, and perhaps even a madman. However, if God is truly revealing a mystery about this age to Paul, then Paul is right to call the reader to understand. Indeed, that is the question we face with all the Bible — we either accept or reject its claims.

In fact, Paul claims nothing special in himself, only what God has given him. Notice in v. 5 that he says God has now revealed these things to “His holy apostles and prophets.” He does not claim to alone have the knowledge of Christ (a mark of a false teacher). Later, in v. 8, he says he is “the very least of all saints.” Paul has been only been given a gift, incredible as it may be, that he now has the opportunity to share.

So he understood that they could gain understanding through his words, as he will note in v. 4. So, in v. 2, he says, “if indeed you have heard.” This isn’t meant to be a scold, trying to express doubt; he’s emphasizing their hearing. Regardless of whether they heard the message directly from Paul or another missionary, faith comes by hearing, so if they have heard, then they should enjoy the faith that comes from God (cf. v. 12).

What should they have heard? Let’s now reconsider the following verses.

The Mystery of the Church’s Dispensation Described (vv. 4–6)

By referring to this, when you read you can understand my insight into the mystery of Christ, which in other generations was not made known to the sons of men, as it has now been revealed to His holy apostles and prophets in the Spirit; to be specific, that the Gentiles are fellow heirs and fellow members of the body, and fellow partakers of the promise in Christ Jesus through the gospel,

We’ve come to understand much of this just by considering how God disclosed the mystery to Paul. God is doing something new, something that no one in previous generations, with all their revelation, knew or understood. While the Old Testament saints understood that somehow, in the Messianic Kingdom, the Gentiles would eventually receive some blessings, they had no category for Jews and Gentiles worshiping together in the church. Paul now reveals three descriptions of the mystery using three “fellow” words to describe it.

First, Paul says that the Gentiles “are fellow heirs.” He’s already noted that we have an inheritance (1:14). The mystery is not that Jews do not stop being heirs, but rather, that the Gentiles would be included. We are fellow heirs not simply with Jews, but we all are fellow heirs with Christ (Rom. 8:17). In the Millennial Kingdom, the believing Jews are promised to rule and reign, but now we see that the believing Gentiles will be included.

Second, Paul says the Gentiles are “fellow members of the body.” Even though the church is a new dispensation in Scripture, there is still only one people of God. Paul already said in 2:16 that Christ wants to “reconcile them both [Jew and Gentile] in one body to God through the cross.” Later, Paul will say of the church that there is “one body and one Spirit” (4:4). We are each members of the body — perhaps with the church partly Jew and partly Gentile — but Christ is the head of all.

Third, Paul says that the Gentiles are “fellow partakers of the promise.” Gentiles who believe in the gospel of Christ can as fully partake in salvation as the believing Jews can. Gentiles do not need to convert to Judaism first, as the Judaizers alleged, jumping through hoops of good works to gain justification. Instead, all believers come together and partake in “the Holy Spirit of promise” (1:13).

This is the mystery that the Old Testament saints did not understand. Yet, it is the grace that comes through the Jewish Messiah. If it weren’t for the good news, the gospel of Christ Jesus, we Gentiles would still be aliens and foreigners, excluded from the promises of God. So, let us now turn to consider the ministry of the church’s dispensation.

The Ministry of the Church’s Dispensation (v. 7–13)

Paul returns to himself in the discussion. Just as before, we’ll understand more about the church age as we consider his words. We’ll see God’s provision and purpose for the church age. Let’s consider the first of those.

Provision for the Church Age (vv. 7–9)

of which I was made a minister, according to the gift of God’s grace which was given to me according to the working of His power. To me, the very least of all saints, this grace was given, to preach to the Gentiles the unfathomable riches of Christ, and to bring to light what is the administration of the mystery which for ages has been hidden in God who created all things;

Paul calls himself a minister according to God’s grace. This is an official task commanded by the Master. It’s the same word from which we get “deacon,” which is an official office within the local church, here meaning one who serves in a spiritual capacity. The grace of God helps Paul to serve in the way he does. No minister of the gospel can claim to operate in his own power; he needs the gift of God’s grace. Since the apostolic office has come to a close, the officers of the church (elders in particular) now fulfill this role in the local assembly; even so, the church remains committed to the apostolic message.

Of course, all Christians receive a gift of grace that we can use for service; this is why Peter commands, “As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God” (1 Pet. 4:10). In Paul’ case, he would not be a holy apostle (let alone a Christian) except for the gift of God’s grace on his life. As such, he is serving, but only through divine empowerment, and we should see that the work of ministry is an important provision for the church age.

In fact, Paul sees this not as an opportunity for pride, but humility. In v. 8, he calls himself “the very least of the saints.” Paul is using the comparative to make a superlative for small — he’s the “smallester” or “more least” of the saints. Even though Paul claimed special revelation, he didn’t allow it to be a source of pride. He remembered his own sinful proclivities, his past, and his continued need for God’s grace.

Still, if Paul continued to dwell on his unworthiness, it would become an exercise in self-indulgence, negative or otherwise. Paul turns to the grace he has in God that would not only enable him to stand but also to minister to others. He also said, “But by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me” (1 Cor. 15:10).

Of course, Paul’s ministry was unique, being an apostle of Jesus Christ. His apostolic call was primarily to the Gentiles (Rom. 11:13; Gal. 1:16; 2:7–8). His role was to “preach the gospel” or “gospelize” them. He was to expose them to riches that are unsearchable, with unplumbable depths, that are found in Christ. These riches include the grace of God to lost sinners such as himself and to Gentiles who were formerly excluded from the promise.

This is further defined in the next verse. It’s possible that the original here said that he was “to bring to light to all,” meaning illuminating the Jews and even the Gentiles to the truth of the gospel. This, again, is the administration or dispensation that “for ages has been hidden in God.” This new administration was always God’s plans and counsels, and it is His eternal purpose (v. 11). As God created the cosmos, He was also setting this plan into motion. Indeed, as the Gentiles are also His creation, He now includes them as part of His cosmic redemption. As He created all things, He can also create new life in the spiritually dead.

We’ve already seen what the mystery of the church’s dispensation is. We’ve seen now that God provided the church with a clear word on the matter. What is the purpose of the church age? That is our last point for today.

Purpose of the Church Age (vv. 10–13)

so that the manifold wisdom of God might now be made known through the church to the rulers and the authorities in the heavenly places. This was in accordance with the eternal purpose which He carried out in Christ Jesus our Lord, in whom we have boldness and confident access through faith in Him. Therefore I ask you not to lose heart at my tribulations on your behalf, for they are your glory.

Verse ten begins with “so that,” a clause to indicate the purpose of Paul’s ministry, and it’s the unveiling of God’s wisdom. It is “now” known “through the church,” in the dispensation of the church age, for it was not known in the same way before. He continues that God’s wisdom is to be “known through the church to the rulers and the authorities in the heavenly places.” These are terms for angels. So, as strange as it may seem, part of the purpose for the church age is to disclose the wisdom of God to angels.

God is using the church to instruct angels. There is no indication here as to whether this instruction is restricted to holy angels, as these are the same terms of chapter six, where they are applied to unholy principalities.

So, whereas Paul and the other apostles and prophets were revealing the mystery of the church, the church as a whole becomes a revelatory vehicle for God for angels! Through the gospel ministry of the church, angels can witness a sinner come to repentance and rejoice in heaven (Luke 15:10). Angels serve us and long to understand the good news of the gospel in our lives (1 Pet. 1:12). Angels notice how Christians are submissive, such as when a woman keeps her head covered (1 Cor. 11:10). Angels render service to those who will inherit salvation (Heb. 1:14).

They see the “manifold” or multifaceted wisdom of God. This is what God has been planning all along, and it’s “in accordance with the eternal purpose which He carried out in Christ Jesus our Lord.” Literally, “which He has done in the Christ.” God’s plans for the Gentiles are accomplished in the Jewish Messiah. Paul calls Him “Jesus our Lord,” literally, “Jesus, the Lord of us.” Paul again emphasizes the unity between Jewish believers and Gentile believers.

Notice that Christ grants us a boldness before God, and a confident access. The concept is “freedom of speech.” We don’t need to go through any other than our Great High Priest — no human priest or saint or any other need add to our words. Not a confidence in oneself, but confidence in what Christ accomplishes in the gospel (Heb. 4:16). We have confidence through Christ to pray to God.

So, with that stated, we can now understand just how the apostle here can tell them “not to lose heart” in v. 13. Paul knows that they may become disheartened to know he has endured trials and even imprisonment for the sake of the gospel to them. He knew his present suffering was nothing compared to what was to come (Rom. 8:18). He also knew that the glorious gift he was sharing with the Ephesian church — with all churches — was worth the trouble.

Conclusion

There can be no doubt from this passage that God is doing something new in the church age. Even though there’s one people of God in Scripture, God worked through Israel throughout most of the Old Testament. Now, He’s working through the church. This was a mystery, and now God has unveiled it. It’s a new dispensation of God’s work in the world — new to us, not to God.