The MacArthur Study Bible, NKJV

by John MacArthur

  2:19 fellow citizens with the saints. God’s kingdom is made up of the people from all time who have trusted in Him. There are no strangers, foreigners, or second-class citizens there (cf. Phil. 3:20). members of the household of God. Redeemed sinners not only become heavenly citizens but also members of God’s own family. The Father bestows on believers the same infinite love He gives His Son. See note on 1:5; cf. Heb. 3:6.

  2:20 the foundation of the apostles and prophets. For discussion of these gifted men, see note on 4:11. As important as they were, it was not them personally, but the divine revelation they taught, as they authoritatively spoke the word of God to the church before the completion of the NT, that provided the foundation (cf. Rom. 15:20). cornerstone. Cf. Ps. 118:22; Is. 28:16; Matt. 21:42; Acts 4:11; 1 Pet. 2:6, 7. This stone set the foundation and squared the building.

  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).

  Ephesians 3

  3:1 For this reason. This refers back to the truths about the unity of believers that Paul has just discussed and introduces the motive for his prayer which begins in v. 14. 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.

  3:2–13 In this parenthetical passage, Paul interrupted the thought begun in v. 1 to re-emphasize and to expand upon the truths he had just written. He was compelled to affirm his authority for teaching the oneness of Jew and Gentile in Christ (vv. 2–7), a new and far-reaching truth that most of the Ephesians doubtless found difficult to comprehend or accept.

  3:2 dispensation…given to me. “Dispensation” means a stewardship, an administration, or management. Paul did not choose the stewardship of his apostleship or ministry. God had sovereignly commissioned him with the calling, spiritual gifts, opportunities, knowledge, and authority to minister as the apostle to the Gentiles (see Acts 9:1–19; 1 Tim 1:12, 13; cf. Rom 15:15, 16; 1 Cor. 4:1; 9:16, 17; Gal. 2:9).

  3:4 the mystery of Christ. See notes on 1:10–12; 2:11, 12; Matt. 13:11; 1 Cor. 2:7; Col. 1:26, 27. 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.

  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.

  3:6 Gentiles should be fellow heirs. A summary of 2:11–22. See notes on 1 Cor. 12:12, 13; Gal. 3:29.

  3:7 became a minister. No man can make himself a minister (lit. servant) of God, because the calling, message, work, and empowering of genuine ministry to and for God are His prerogative alone to give. See Acts 26:16; 1 Cor. 15:10; Col. 1:23, 25, 29.

  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).

  3:9 fellowship…mystery. See notes on vv. 4, 5.

  3:10 principalities and powers. Angels, both holy and unholy (1:21; 6:12; see note on Col. 1:16). God, through the church manifests His glory to all the angels. The holy angels rejoice (see Luke 15:10; cf. 1 Pet. 1:12) because they are involved with the church (see 1 Cor. 11:10; Heb. 1:14). Although they have no desire or capacity to praise God, even fallen angels see the glory of God in the salvation and preservation of the church. in the heavenly places. As in 1:3; 6:12, this refers to the entire realm of spiritual beings.

  3:11 the eternal purpose. The supreme purpose of the church is to glorify God, which includes the displaying of His wisdom (v. 10) before the angels, who then honor Him with even greater praise.

  3:12 access with confidence. Every person who comes to Christ in faith can come before God at any time, not in self-confidence but in Christ-confidence. See notes on Heb. 4:15, 16.

  3:13 tribulations…your glory. Through trouble and suffering, God produces glory. See note on Rom. 8:18.

  3:14 For this reason. Paul repeated what he wrote in v. 1 (see note there) as he began his prayer. Because of their new identity in Christ, stated in chap. 2, believers are spiritually alive (v. 5), they are unified into God’s household (v. 19), and, as the church, they are the dwelling place of God, built on the words and work of the apostles and prophets (vv. 20–22). I bow my knees. Not an instruction for physical posture during prayer, but suggesting an attitude of submission, reverence, and intense passion (cf. Ezra 9:5, 6; Ps. 95:1–6; Dan. 6:10; Acts 20:36).

  3:15 whole family in heaven and earth is named. Paul was not teaching the universal fatherhood of God and the universal brotherhood of man (cf. John 8:39–42; 1 John 3:10), but was simply referring to believers from every era of history, those who are dead (in heaven) and those who are alive (on earth).

  3:16 that He would grant you. Paul’s prayers are almost always for the spiritual welfare of others (cf. Phil. 1:4; Col. 1:9–11; 1 Thess. 1:2). according to the riches of His glory. They are limitless and available to every believer. strengthened…His Spirit in the inner man. Spiritual power is a mark of every Christian who submits to God’s Word and Spirit. It is not reserved for some special class of Christian, but for all those who discipline their minds and spirits to study the Word, understand it, and live by it. Although the outer, physical person becomes weaker with age (cf. 2 Cor. 4:16), the inner, spiritual person should grow stronger through the Holy Spirit, who will energize, revitalize, and empower the obedient, committed Christian (cf. Acts 1:8; Rom. 8:5–9, 13; Gal. 5:16).

  3:17 that Christ may dwell in your hearts. Every believer is indwelt by Christ at the moment of salvation (Rom. 8:9; 1 Cor. 12:13), but He is “at home,” finding comfort and satisfaction, only where hearts are cleansed of sin and filled with His Spirit (cf. John 14:23). through faith. This speaks of Christians’ continuing trust in Christ to exercise His lordship over them. rooted and grounded in love. I.e., established on the strong foundation of self-giving, serving love for God and for His people (cf. Matt. 22:37–39; 1 John 4:9–12, 19–21).

  3:18 able to comprehend. A believer cannot understand the fullness of God’s love apart from genuine, Spirit-empowered love in his own life. with all the saints. Love is both granted to (Rom. 5:5; 1 Thess. 4:9) and commanded of (John 13:34, 35) every Christian, not just those who have a naturally pleasant temperament or have great spiritual maturity. width…length…depth…height. Not 4 different features of love, but an effort to suggest its vastness and completeness.

  3:19 to know the love of Christ. Not the love believers have for Christ, but the love of and from Chr
ist that He places in their hearts before they can truly and fully love Him or anyone else (Rom. 5:5). which passes knowledge. Knowledge of Christ’s love is far beyond the capability of human reason and experience. It is only known by those who are God’s children (cf. Phil. 4:7). filled with all the fullness of God. To be so strong spiritually, so compelled by divine love, that one is totally dominated by the Lord with nothing left of self. Human comprehension of the fullness of God is impossible, because even the most spiritual and wise believer cannot completely grasp the full extent of God’s attributes and characteristics—His power, majesty, wisdom, love, mercy, patience, kindness, and everything He is and does. But believers can experience the greatness of God in their lives as a result of total devotion to Him. Note the fullness of God, here; the fullness of Christ in 4:13; and the fullness of the Spirit in 5:18. Paul prayed for believers to become as Godlike as possible (Matt. 5:48; 1 Pet. 1:15, 16).

  3:20 When the conditions of vv. 16–19 are met, God’s power working in and through believers is unlimited and far beyond their comprehension.

  3:21 to Him be glory. Only when His children meet this level of faithfulness will Christ be fully glorified with the honor He deserves from His church.

  Ephesians 4

  4:1 therefore. This word marks the transition from doctrine to duty, principle to practice, position to behavior. This is typical of Paul (see Rom. 12:1; Gal. 5:1; Phil. 2:1; Col. 3:5; 1 Thess. 4:1). the prisoner of the Lord. By mentioning his imprisonment again (see 3:1), Paul gently reminded Ephesian believers that the faithful Christian walk can be costly and that he had paid a considerable personal price because of his obedience to the Lord. walk worthy. “Walk” is frequently used in the N.T. to refer to daily conduct. It sets the theme for the final 3 chapters. “Worthy” has the idea of living to match one’s position in Christ. The apostle urged his readers to be everything the Lord desires and empowers them to be. calling. This refers to God’s sovereign call to salvation, as always in the epistles. See note on Rom. 1:7. The effectual call that saves is mentioned in 1:18; Rom. 11:29; 1 Cor. 1:26; Phil. 3:14; 2 Thess. 1:11; 2 Tim. 1:9; Heb. 3:1.

  4:2 lowliness. “Humility” is a term not found in the Lat. or Gr. vocabularies of Paul’s day. The Gr. word apparently was coined by Christians, perhaps even by Paul himself, to describe a quality for which no other word was available. Humility, the most foundational Christian virtue (James 4:6), is the quality of character commanded in the first beatitude (Matt. 5:3), and describes the noble grace of Christ (Phil. 2:7, 8). gentleness. “Meekness,” an inevitable product of humility, refers to that which is mild-spirited and self-controlled (cf. Matt. 5:5; 11:29; Gal. 5:23; Col. 3:12). longsuffering. The Gr. word lit. means long-tempered, and refers to a resolved patience that is an outgrowth of humility and gentleness (cf. 1 Thess. 5:14; James 5:10). bearing with one another in love. Humility, gentleness, and patience are reflected in a forbearing love for others that is continuous and unconditional (cf. 1 Pet. 4:8).

  4:3 unity of the Spirit. The Spirit-bestowed oneness of all true believers (see 1 Cor. 6:17; 12:11–13; Phil. 1:27; 2:2) has created the bond of peace, the spiritual cord that surrounds and binds God’s holy people together. This bond is love (Col. 3:14).

  4:4–6 In this passage, Paul lists the particular areas of oneness, or unity: body, Spirit, hope, Lord, faith, baptism, and God and Father. He focuses on the Trinity—the Spirit in v. 4, the Son in v. 5, and the Father in v. 6. His point is not to distinguish between the Persons of the Godhead but to emphasize that, although they have unique roles, they are completely unified in every aspect of the divine nature and plan.

  4:4 one body. The church, the body of Christ, is composed of every believer since Pentecost without distinction, by the work of the “one Spirit” (see 1 Cor. 12:11–13). one hope. This is the pledge and promise of eternal inheritance given each believer (1:11–14) and sealed to each believer by the one Spirit (v. 13).

  4:5 one Lord. See Acts 4:12; Rom. 10:12; Gal. 1:8. one faith. The body of doctrine revealed in the NT (cf. Jude 3). one baptism. This probably refers to the water baptism following salvation, a believer’s public confession of faith in Jesus Christ. Spiritual baptism, by which all believers are placed into the body of Christ (1 Cor. 12:11–13) is implied in v. 4.

  4:6 one God. This is the basic doctrine of God taught in Scripture (see Deut. 4:35; 6:4; 32:39; Is. 45:14; 46:9; 1 Cor. 8:4–6).

  4:7 But to each one. This could be translated “in spite of that,” or “on the other hand,” contrasting what has just been said with what is about to be said, moving from the subject of the unity of believers (“all,” v. 6) to that of the uniqueness of believers (“each one”). grace. Grace is a single-word definition of the gospel, the good news of God’s offering salvation to sinful and unworthy mankind. God is the God of grace because He is a God who freely gives; His giving has nothing to do with anything we have done, but is unmerited, unearned, and undeserved. See notes on 2:7–10. the measure of Christ’s gift. Each believer has a unique spiritual gift that God individually portions out according to His sovereign will and design. The Gr. term for “gift” focuses not on the Spirit as the source like the term used in 1 Cor. 12:1, nor on the grace that prompted it in Rom. 12:6, but on the freeness of the gift. For discussions of the gifts, see notes on Rom. 12:6–8; 1 Cor. 12:4–10; 1 Pet. 4:10.

  4:8 When He ascended on high. Paul used an interpretive rendering of Ps. 68:18 as a parenthetical analogy to show how Christ received the right to bestow the spiritual gifts (v. 7). Psalm 68 is a victory hymn composed by David to celebrate God’s conquest of the Jebusite city of Jerusalem and the triumphant ascent of God up to Mt. Zion (cf. 2 Sam. 6, 7; 1 Chr. 13). After such a triumph, the king would bring home the spoils and the prisoners. Here Paul depicts Christ returning from His battle on earth back into the glory of the heavenly city with the trophies of His great victory at Calvary (see notes on 2 Cor. 2:14–16). led captivity captive. Through His crucifixion and resurrection, Christ conquered Satan and death, and in triumph returned to God those who were once sinners and prisoners of Satan (cf. Col. 2:15). gave gifts to men. He distributes the spoils throughout His kingdom. After His ascension came all the spiritual gifts empowered by the Spirit, who was then sent (see John 7:39; 14:12; Acts 2:33).

  4:9 ascended. Jesus’ ascension from earth to heaven (Acts 1:9–11), where He forever reigns with His Father. first descended. This refers to Christ’s incarnation, when He came down from heaven as a man into the earth of suffering and death. the lower parts of the earth. These are in contrast to the highest heavens to which He afterward ascended (cf. Ps. 139:8, 15; Is. 44:23). The phrase here does not point to a specific place, but to the great depth, as it were, of the incarnation, including Christ’s descent, between His crucifixion and resurrection beyond the earth, the grave, and death, into the very pit of the demons, “the spirits in prison” (see notes on Col. 2:14, 15; 1 Pet. 3:18, 19).

  4:10 that He might fill all things. After the Lord ascended, having fulfilled all prophecies and all His divinely-ordained redemptive tasks, He gained the right to rule the church and to give gifts, as He was then filling the entire universe with His divine presence, power, sovereignty, and blessing (cf. Phil. 2:9–11).

  4:11 He Himself gave some to be. As evidenced by His perfect fulfillment of His Father’s will, Christ possessed the authority and sovereignty to assign the spiritual gifts (vv. 7, 8) to those He has called into service in His church. He gave not only gifts, but gifted men. apostles. See note on 2:20. A term used particularly of the 12 disciples who had seen the risen Christ (Acts 1:22), including Matthias, who replaced Judas. Later, Paul was uniquely set apart as the apostle to the Gentiles (Gal. 1:15–17) and was numbered with the other apostles. He, too, miraculously encountered Jesus at his conversion on the Damascus Road (Acts 9:1–9; Gal. 1:15–17). Those apostles were chosen directly by Christ, so as to be called “apostles of Christ” (Gal. 1:1; 1 Pet. 1:1). They were given 3 basic responsibilities: 1) to lay the foundation of the churc
h (2:20); 2) to receive, declare and write God’s Word (3:5; Acts 11:28; 21:10, 11); and 3) to give confirmation of that Word through signs, wonders, and miracles (2 Cor. 12:12; cf. Acts 8:6, 7; Heb. 2:3, 4). The term “apostle” is used in more general ways of other men in the early church, such as Barnabas (Acts 14:4), Silas, Timothy (1 Thess. 2:6), and others (Rom. 16:7; Phil. 2:25). They are called “apostles of the churches” (2 Cor. 8:23), rather than “apostles of Jesus Christ” like the 13. They were not self-perpetuating, nor was any apostle who died replaced. prophets. See note on 2:20. Not ordinary believers who had the gift of prophecy but specially commissioned men in the early church. The office of prophet seems to have been exclusively for work within a local congregation. They were not “sent ones” as were the apostles (see Acts 13:1), but, as with the apostles, their office ceased with the completion of the NT. They sometimes spoke practical direct revelation for the church from God (Acts 11:21–28) or expounded revelation already given (implied in Acts 13:1). They were not used for the reception of Scripture. Their messages were to be judged by other prophets for validity (1 Cor. 14:32) and had to conform to the teaching of the apostles (v. 37). Those two offices were replaced by the evangelists and teaching pastors. evangelists. Men who proclaim the good news of salvation in Jesus Christ to unbelievers. Cf. the use of this term in Acts 21:8; 2 Tim. 4:5. The related verb translated “to preach the gospel” is used 54 times and the related noun translated “gospel” is used 76 times in the NT. pastors and teachers. This phrase is best understood in context as a single office of leadership in the church. The Gr. word translated “and” can mean “in particular” (see 1 Tim. 5:17). The normal meaning of pastor is “shepherd,” so the two functions together define the teaching shepherd. He is identified as one who is under the “great Pastor” Jesus (Heb. 13:20, 21; 1 Pet. 2:25). One who holds this office is also called an “elder” (see notes on Titus 1:5–9) and “bishop” (see notes on 1 Tim. 3:1–7). Acts 20:28 and 1 Pet. 5:1, 2 bring all 3 terms together.