Church: From Concealed to Revealed
Intro:
In the New Testament, a mystery is not something eerie or inscrutable, but rather “a truth that was hidden by God in times past and is now revealed to those who are in His family.” A mystery is a “sacred secret” that is unknown to unbelievers, but understood and treasured by the people of God.
After discussing the union of Jewish and Gentile believers in the church (2:11–22), Paul began to offer a prayer on their behalf (3:1). However, he stopped unexpectedly in the middle of the sentence and digressed on the subject of the divine mystery. He explained the meaning of the mystery and returned to his prayer in 3:14.
Perhaps at this point, you are asking yourself the question, “Why did God keep His secret about the church hidden for so many centuries?” Certainly the Old Testament clearly states that God will save the Gentiles through Israel, but nowhere are we told that both Jews and Gentiles will form a new creation, the church, the body of Christ. It was this mystery that the Spirit revealed to Paul and other leaders in the early church, and that was so difficult for the Jews to accept.
2:19–22 Paul mentions three metaphors for the church: God’s people (fellow citizens), God’s household, and God’s temple.
The first two metaphors are important to communicate the relational security that we have, with increasing intimacy. We learn first that we have a place in the kingdom, and then we learn that we have a place at the King’s table. These metaphors are of particular significance when we remember that those gathering in the Ephesian church were of different backgrounds and ethnicities. The work of the gospel not only breaks down barriers but unites hearts in profound ways.
The third metaphor is particularly rich in theological significance. The temple in the Old Testament was the physical representation of the divine manifestation. The sacrifices, the rituals, the festivals—these all took place at the temple because God dwelt there. God lived among his people and met with them through the temple to indicate his care and their preciousness to him. In the age of the new covenant we are the Holy Spirit’s home and the temple of God (vv. 20–22; cf. 2 Cor. 6:16; 1 Pet. 2:5), to indicate his care for us wherever we are and to indicate our preciousness to him whatever our situation.
Temple imagery stretches from Genesis to Revelation—from Eden (the first place of God’s presence) to the tabernacle (the portable temple) to Solomon’s temple (designed to resemble a garden paradise) to Ezekiel’s temple, to Jesus Christ the incarnated Son of God who “tabernacled” among us (John 1:14). The cubic dimensions of the new Jerusalem suggest that heaven is our final temple (Rev. 21:16).
What an indescribable privilege that we who have the Spirit of Christ should be counted as the temple of God. Living in light of this privilege leads to joy, gratitude, confidence, and holy living as God’s holy people.
2:21 a holy temple in the Lord. Every new believer is a new stone in Christ’s temple, the church, Christ’s body of believers (see note on 1 Pet. 2:5). Christ’s building of His church will not be complete until every person who will believe in Him has done so (2 Pet. 3:9).
2:22 a dwelling place of God in the Spirit. The term for “dwelling” connotes a permanent home. God the Holy Spirit takes up permanent residence in His earthly sanctuary, the church, the vast spiritual body of all the redeemed (cf. 1 Cor. 6:19, 20; 2 Cor. 6:16).
2:22. Paul now discussed the function of the temple. God places individual believers into the structure; thus it is being built together. The goal of this temple is to become a dwelling in which God lives by His Spirit. In the Old Testament God’s glory was in the temple, which represented His presence with the people. In this Age God dwells in His new temple which is constructed not from inanimate materials but of living believers. The Holy Spirit indwells each individual believer (cf. John 14:17; Rom. 5:5; 8:9, 11; 1 Cor. 2:12; Gal. 3:2; 4:6; 1 John 3:24; 4:13), who is thus a “temple” (1 Cor. 6:19). But the temple in Ephesians 2:21–22 refers to the Holy Spirit’s corporate “dwelling” (cf. 1 Cor. 3:16; 2 Cor. 6:16), His “temple” composed of all Jewish and Gentile believers.
“By His Spirit” is literally, “by the Spirit,” as it is translated in Ephesians 3:5.
In conclusion, Paul has shown that though the Gentiles were formerly outside God’s household, they are now one “new man” with Jewish believers. This new entity is like a temple that is structured on the apostles and prophets, with Christ being the chief Cornerstone; it is indwelt by God through the agency of the Holy Spirit.
the prisoner of Christ Jesus. Although Paul had been a prisoner for about two years in Caesarea and two years in Rome, he did not consider himself to be a prisoner of any government or person. Rather, he knew he was under Christ’s control, and every aspect of his life was in the Lord’s hands. He suffered imprisonment for preaching to Gentiles. See 2 Cor. 4:8–15.
The word “administration” (oikonomia; cf. v. 9) has the sense of stewardship or a trust to be dispensed (in 1 Cor. 9:17 oikonomia is trans. “trust” and in Col. 1:25 it is rendered “commission”). Paul was to administer “God’s grace” (cf. Eph. 3:7), which was given to him. He elaborated on this in verses 3–6. This grace was given to him to dispense to the Gentiles (v. 1) at Ephesus (for you), because he was an apostle to the Gentiles (Gal. 2:7; Eph. 3:8).
Public speakers and writers frequently used a standard element of persuasion called pathos, an emotional appeal. By reminding his readers of what he their apostle had suffered for the ideal, multiethnic people that God was building, Paul appeals to them not to nullify his labors. The universal church should be all that it is called to be, a united interracial people in all its glory.
3:1–2. “Stewards” were household managers, often slaves or freedmen, with great responsibility and prestige in a wealthy home.
3:4 the mystery of Christ. See notes on 1:9–12; 2:11, 12; Matt. 13:11; 1 Cor. 2:7; Col. 4:3. There were many truths hidden and later revealed in the NT that are called mysteries. Here is one: Jew and Gentile brought together in one body in the Messiah. For others, see notes on 1 Cor. 15:51; Col. 1:27; 1 Tim. 3:16. Paul not only wrote of the mystery that, in Christ, Jew and Gentile become one in God’s sight and in His kingdom and family, but also explained and clarified that truth. He realized that spiritual knowledge must precede practical application. What is not properly understood cannot properly be applied.
The term translated “mystery” was used in mystery cults and elsewhere, but the main background for Paul’s use of the term is in Daniel 2 and in Jewish writings (especially the Dead Sea Scrolls) that follow Daniel. There it means especially God’s plan for history, encoded in the Scriptures but understandable only to the wise or to those with the Spirit’s insight. Because most of Judaism believed that full-fledged prophets had ceased after the Old Testament prophets died, Paul’s claim that God has now actively unveiled his truth through “apostles and prophets” would underline for his hearers the uniqueness of the Christian claim.
3:5 in other ages was not made known. Though God had promised universal blessing through Abraham (Gen. 12:3), the full meaning of that promise became clear when Paul wrote Gal. 3:28. Isaiah 49:6 predicted salvation to all races, but it was Paul who wrote of the fulfillment of that pledge (Acts 13:46, 47). Paul disclosed a truth that not even the greatest prophets understood—that within the church, composed of all the saved since Pentecost in one united body, there would be no racial, social, or spiritual distinctions.
3:8 the least of all the saints. In light of God’s perfect righteousness, Paul’s assessment of himself was not false humility but simple honesty. He knew his unworthiness. See 1 Tim. 1:12, 13 (cf. Judg. 6:15, 16; Is. 6:1–9). the unsearchable riches of Christ. All God’s truths, all His blessings, all that He is and has (cf. 1:3; Col. 2:3; 2 Pet. 1:3).
Two infinitives state Paul’s functioning in this ministry. First, he was to preach to the Gentiles the unsearchable riches of Christ. Second, he was to make plain to everyone the administration of this mystery. Though Paul ministered to both Jews and Gentiles (cf. comments on Acts 9:15), he was especially designated as the apostle “to the Gentiles” (Rom. 11:13; Gal. 1:16; 2:7–8).
“Heirs” refers to the Old Testament idea that the Promised Land was Israel’s inheritance; the “promise” was also a sole possession of Abraham’s descendants (and those who joined that nation by circumcision). To make uncircumcised Gentile Christians part of this same covenant would have sounded like heresy to many Jewish readers, jolting their ethnic sensitivities.
The apostle identified the unique aspect of his ministry as a “mystery” in 3:6. A mystery is something previously concealed but now made known in the gospel. In 1:9 “mystery” spoke of God’s purpose of gathering together all things under the headship of Christ. In chapter 3 it refers to one aspect of that ultimate goal, the inclusion of Gentiles in the blessings of the gospel and the terms on which this is done.
Because Paul was the “apostle to the Gentiles” (Rom. 11:13; 15:15–16; Eph. 3:8; 1 Tim. 2:7), he was accused of being prejudiced against the Jews, particularly the Jewish believers in Jerusalem and Judea. The special offering Paul collected for the needy believers in Judea should have shown the goodwill that existed between these churches and the churches Paul founded (Rom. 15:25–33). Paul delivered the offering in person (Acts 21:17–19), and from all evidence, it was graciously received by the Judean Christians. Even though Paul took drastic steps to pacify the Jewish believers, there was a riot in the temple and Paul was arrested (Acts 21:30–33). Paul defended himself by giving his personal testimony, and the crowd listened to him until he got to the word “Gentiles” and then they rioted again (Acts 22:22–23). The rest of the Book of Acts explains how Paul got from Jerusalem to Rome, “a prisoner of Jesus Christ for you Gentiles” (Eph. 3:1). Had Paul compromised his message and encouraged the selfish prejudices of the Jews he probably would have been released.
“The mystery” not only gives believing Gentiles a new relationship, it also reveals that there is a new power available to them (Eph. 3:7). This power is illustrated in the life of Paul. God saved him by grace and gave him a stewardship, a special ministry to the Gentiles. But God also gave Paul the power to accomplish this ministry. The word “working” here is energeia from which we get our word “energy.” The word “power” is dunamis which gives us our words “dynamic” and “dynamite.” Paul has already told us about this mighty power in Ephesians 1:19–23, and he will mention it again in Ephesians 3:20 and Ephesians 4:16. The mighty resurrection power of Christ is available to us for daily life and service.
The point is that the church, a people destined to bring eternal glory to God, represents God’s ultimate purpose in history (see 1:9–12), and all Christians should find their life’s purpose in their role in that ultimate purpose (see 4:11–13).
Our human birth determines our racial distinctions, but our spiritual birth unites us as members of the same body (1 Cor. 12:12–14). Christ is the Head of this body (Eph. 5:22–23), and each individual member shares in the ministry (Eph. 4:10–13). Finally, in their new relationship, the Gentiles are partakers of God’s promises. Once they were outside the covenant, with no claims on the promises of God (Eph. 2:12); but now, in Christ, they share the promises of God with the believing Jews. In Romans 11:13–15, Paul explains that believing Gentiles share in the spiritual riches that God gave to Israel.
The magnitude of the effect of Christ’s people coming together in the church across cultural and personal barriers gets unique expression here. The manifold wisdom of God evident in Christ’s united body, the church, becomes a witness to the spiritual hosts (some commentators identify these as the spiritual enemies of the gospel; see 6:12) of the greatness of the gospel’s transformation of the human heart.
Perhaps at this point, you are asking yourself the question, “Why did God keep His secret about the church hidden for so many centuries?” Certainly the Old Testament clearly states that God will save the Gentiles through Israel, but nowhere are we told that both Jews and Gentiles will form a new creation, the church, the body of Christ. It was this mystery that the Spirit revealed to Paul and other leaders in the early church, and that was so difficult for the Jews to accept.
Paul tells us that “the principalities and powers” are also involved in this great secret. God is “educating” the angels by means of the church! By “the principalities and powers,” Paul means the angelic beings created by God, both good and evil (Eph. 1:21; 6:12; Col. 1:16; 2:15). Angels are created beings and are not omniscient. In fact, Peter indicates that during the Old Testament period, the angels were curious about God’s plan of salvation then being worked out on earth (1 Peter 1:10–12). Certainly the angels rejoice at the repentance of a lost sinner (Luke 15:10); and Paul suggests that the angels watch the activities of the local assembly (1 Cor. 11:10). “We are made a spectacle unto the world, and to angels,” Paul writes (1 Cor. 4:9).
What, then, do the angels learn from the church? “The manifold wisdom of God” (Eph. 3:10). Certainly the angels know about the power of God as seen in His creation. But the wisdom of God as seen in His new creation, the church, is something new to them. Unsaved men, including wise philosophers, look at God’s plan of salvation and consider it “foolishness” (1 Cor. 1:18–31). But the angels watch the outworking of God’s salvation, and they praise His wisdom. Paul calls it manifold wisdom, and this word carries the idea of “variegated” or “many-colored.” This suggests the beauty and variety of God’s wisdom in His great plan of salvation.
God hid this great plan “from the beginning of the world,” but now He wants “the mystery” to be known by His church. And this is why He made Paul a “steward” of this great truth. Ephesians 3:9 should read, “And to make all men see what is the stewardship of the mystery.” Here is an amazing truth: Now all believers are to be faithful stewards of this great truth! This “sacred secret” that was so important to Paul, and to the Gentiles, and to angels, is now in our hands!
Many Jewish and Christian writers believed that a certain measure of suffering would have to be fulfilled before the end would come (cf. Rev 6:11). If Paul alludes to this idea here, he may be encouraging his readers that, as their missionary, he is experiencing some of the church’s requisite suffering that is to usher in the end. He may also mean that they share his glory because they have helped him in his ministry (cf. Mt 10:41) or that he suffers for the purpose of serving the body of Christ as a whole. Cities could view their local athletes as competing on their behalf in regional contests.
Most of us identify Napoleon Bonaparte as the would-be conqueror of Europe. But not many would name him as a patron of arts and sciences. Yet he was. In July 1798, Napoleon began to occupy Egypt, but by September 1801, he was forced to get out. Those three years meant failure as far as his military and political plans were concerned, but they meant success in one area that greatly interested him—archeology. For in August 1799, a Frenchman named Boussand discovered the Rosetta Stone about thirty miles from Alexandria. This discovery gave to archeologists the key to understanding Egyptian hieroglyphics. It opened the door to modern Egyptian studies.
“The mystery” is God’s “Rosetta Stone.” It is the key to what He promised in the Old Testament, what Christ did in the Gospels, what the early church did in the Book of Acts, what Paul and the other writers teach in the Epistles, and what God will do as recorded in the Book of Revelation. God’s program today is not “the headship of Israel” (Deut. 28:1–13), but the headship of Christ over His church. We today are under a different “stewardship” from that of Moses and the prophets, and we must be careful not to confuse what God has clarified.
The reason many churches are weak and ineffective is because they do not understand what they have in Christ. And the cause of this is often spiritual leaders who are not good “stewards of the mystery.” Because they do not “rightly divide the Word of truth” (2 Tim. 2:15), they confuse their people concerning their spiritual position in Christ, and they rob their people of the spiritual wealth in Christ.
Yes, God had a “secret”—but God does not want it to be a secret anymore! If you understand your wonderful position in Christ, then live up to it—and share the blessing with others. This “secret” was important to Paul, to the Gentiles, and to the angels—and it ought to be important to you and me today.