Ephesians Chapter 3
The Revealing of God’s Mystery
A. God’s Mystery and Man’s Place in It Revealed
1. Ephesians 3:1–5 – Preface to the Revelation of the Mystery
“For this reason I, Paul, the prisoner of Christ Jesus for you Gentiles—
if indeed you have heard of the dispensation of the grace of God which was given to me for you,
how that by revelation He made known to me the mystery (as I have briefly written already,
by which, when you read, you may understand my knowledge in the mystery of Christ),
which in other ages was not made known to the sons of men,
as it has now been revealed by the Spirit to His holy apostles and prophets:”
(Ephesians 3:1–5, NKJV)
a. “I, Paul, the prisoner of Christ Jesus for you Gentiles”
Paul does not refer to himself as a prisoner of Rome, even though he was under Roman house arrest. He declares himself instead as a prisoner of Jesus Christ. He recognized that all things, even persecution and imprisonment, were under the sovereign hand of God. His chains were not a curse—they were a testimony to his calling. He was suffering specifically because of his ministry to the Gentiles and his proclamation that both Jew and Gentile are united in Christ.
b. “For you Gentiles”
Paul’s suffering was not in vain; it was directly linked to his labor for the Gentiles. He had been sent as the apostle to the Gentiles, and that commission led to controversy and opposition—particularly from the Jewish leaders who accused him of bringing Gentiles into the temple (Acts 21:28). Yet Paul embraced this affliction for their benefit. His pain was their gain.
c. “If indeed you have heard of the dispensation of the grace of God which was given to me for you”
The word “dispensation” (Greek: oikonomia) refers to a stewardship or divine administration. Paul had been entrusted with managing a specific revelation during a particular era in God's redemptive plan—the age of grace. This grace was not only saving grace but also the unique revelation that Gentiles could be fully included in the body of Christ on equal standing with the Jews.
d. “How that by revelation He made known to me the mystery”
Paul emphasizes that this mystery was not something he invented or developed intellectually—it was made known to him by divine revelation. God Himself revealed it. The word “mystery” in the New Testament refers to a truth previously hidden but now revealed by God. It is not something unknowable, but something that had been veiled in the past and has now been made clear.
e. “As I have briefly written already”
This refers back to chapter 2, where Paul explained how both Jews and Gentiles were reconciled to God in one body through the cross (Ephesians 2:14–18). This was the central truth of the mystery: unity in Christ.
f. “By which, when you read, you may understand my knowledge in the mystery of Christ”
Paul expects believers to understand the mystery as they read this epistle. It was not intended to remain obscure but to be received, believed, and treasured. This knowledge was not private insight—it was apostolic revelation, preserved in Scripture for the church.
g. “Which in other ages was not made known to the sons of men, as it has now been revealed by the Spirit to His holy apostles and prophets”
In prior generations, God had not made this truth known in full. While the Old Testament spoke of Gentile salvation (e.g., Isaiah 42:6; 49:6), it never revealed that believing Jews and Gentiles would be united in one spiritual body. That level of unity was unthinkable under the old covenant. But now, by the work of the Holy Spirit, this truth has been revealed to the apostles and prophets of the New Testament era.
2. Ephesians 3:6–7 – The Mystery Described
“That the Gentiles should be fellow heirs, of the same body, and partakers of His promise in Christ through the gospel,
of which I became a minister according to the gift of the grace of God given to me by the effective working of His power.”
(Ephesians 3:6–7, NKJV)
a. “That the Gentiles should be fellow heirs, of the same body, and partakers of His promise in Christ through the gospel”
This is the mystery: that Gentiles—formerly alienated from the covenants, promises, and commonwealth of Israel—are now made equal heirs in Christ. They are not second-class citizens in the kingdom. They are members of the same body, sharing in the same spiritual promises and blessings, through the same gospel. This is the “new man” described in Ephesians 2:15.
This threefold equality—fellow heirs, same body, partakers of promise—declares the absolute unity of Jew and Gentile in Christ. There is no spiritual caste system in the Church. We all stand at the foot of the cross on equal ground.
b. “Of which I became a minister according to the gift of the grace of God”
Paul’s role as a minister of this gospel was not self-appointed—it was granted by the grace of God. The word “minister” (Greek: diakonos) literally means servant. Paul didn’t see himself as a celebrity or ruler, but as one commissioned to serve by divine appointment.
c. “Given to me by the effective working of His power”
Paul did not rely on his own strength or education—though he had both. His ministry was carried out through the effective power of God working in him. This power refers to the same power that raised Christ from the dead (Ephesians 1:19–20). It is the power of resurrection life, the power of grace, and the power of transformation. It is this divine power that equips believers to serve, suffer, and proclaim Christ.
3. Ephesians 3:8–9 – Paul’s Presentation of the Mystery
“To me, who am less than the least of all the saints, this grace was given, that I should preach among the Gentiles the unsearchable riches of Christ,
and to make all see what is the fellowship of the mystery, which from the beginning of the ages has been hidden in God who created all things through Jesus Christ;”
(Ephesians 3:8–9, NKJV)
a. “To me, who am less than the least of all the saints”
Paul’s humility is evident. He saw himself not just as the least of the apostles (1 Corinthians 15:9), but as “less than the least of all the saints.” The phrase “less than the least” is emphatic and unique in the Greek—Paul literally made up a word to express how deeply unworthy he felt. This is not false humility but the result of clearly seeing both the holiness of God and the gravity of his former persecution of the church (1 Timothy 1:13–15).
Despite his past, grace was still given. This emphasizes that ministry is not a reward for the righteous but a gift to the repentant. Paul never got over the mercy shown to him, and it produced in him deep humility and ceaseless labor.
b. “This grace was given, that I should preach among the Gentiles”
Paul had a clear and divine assignment: he was commissioned to preach specifically among the Gentiles. The word “preach” (euangelizomai) literally means “to bring good news.” Paul’s preaching was not political reform or social justice, but the unsearchable riches of Christ—the glorious gospel.
c. “The unsearchable riches of Christ”
These riches are so vast and deep that they are beyond tracing out. The Greek word translated “unsearchable” (anexichniaston) carries the idea of being beyond comprehension, unable to be fully explored. Like the ocean depths, the riches of Christ—His grace, mercy, love, forgiveness, inheritance, presence, and future kingdom—cannot be measured.
What are some of these riches?
Justification by faith (Romans 5:1)
Redemption through His blood (Ephesians 1:7)
Inheritance with Christ (Romans 8:17)
Indwelling of the Holy Spirit (1 Corinthians 6:19)
Access to the Father (Ephesians 2:18)
Peace that surpasses understanding (Philippians 4:7)
Paul was not preaching rules but riches. The gospel is not merely about survival—it’s about abundance in Christ (John 10:10).
d. “To make all see what is the fellowship of the mystery”
Paul’s mission extended beyond just proclaiming the gospel; he was also charged to make all see and understand the fellowship (or stewardship) of this mystery. This includes Jew and Gentile—together in one body, enjoying equal standing and shared promises.
This mystery is not just doctrinal; it is relational. Believers are now brought into fellowship with one another and with Christ. There is no longer spiritual division among ethnic groups, for all are one in Christ Jesus (Galatians 3:28).
e. “Which from the beginning of the ages has been hidden in God”
The mystery was not revealed until after the cross and resurrection. While the salvation of Gentiles was alluded to in the Old Testament (e.g., Isaiah 49:6), the formation of the one body—the church composed of both Jew and Gentile—was not previously disclosed. It was “hidden in God,” not merely hidden in Scripture.
This affirms that the Church is not merely a continuation of Israel, but a distinct body that began after the ascension of Christ and the sending of the Holy Spirit (Acts 2). The Church was not in the Old Testament. It is not “spiritual Israel,” and Old Testament promises to Israel must not be reinterpreted as belonging to the Church.
f. “Who created all things through Jesus Christ”
This phrase anchors Paul's argument in Christ’s divine role as Creator. The same Christ who created all things now builds His Church and reveals His mystery. This excludes the idea that Jesus was a created being or merely a prophet. He is the eternal Son, through whom God created the universe (John 1:3; Colossians 1:16; Hebrews 1:2).
4. Ephesians 3:10–12 – The Purpose of the Mystery
“To the intent that now the manifold wisdom of God might be made known by the church to the principalities and powers in the heavenly places,
according to the eternal purpose which He accomplished in Christ Jesus our Lord,
in whom we have boldness and access with confidence through faith in Him.”
(Ephesians 3:10–12, NKJV)
a. “To the intent that now the manifold wisdom of God might be made known”
The mystery serves a greater purpose than individual salvation. It is designed to reveal the manifold (multifaceted, many-colored, intricately layered) wisdom of God. The Church becomes a living testimony—not only to humanity, but to all of creation—of God’s infinite wisdom in redemption.
This wisdom includes:
Reconciling Jew and Gentile (Ephesians 2:14–16)
Making dead sinners alive (Ephesians 2:1–5)
Exalting Christ above all (Ephesians 1:20–23)
Creating a new humanity (Ephesians 2:15)
b. “By the church to the principalities and powers in the heavenly places”
The audience here is not earthly rulers but angelic beings—both faithful angels and fallen demons. These beings watch the unfolding of God's plan in the church with awe. As 1 Peter 1:12 says, “…things which angels desire to look into.”
Paul is pulling back the curtain on the cosmic stage: believers are the actors, the church is the platform, God is the director, and the angels are the audience. Every act of grace, every transformed life, every reconciliation in the body is a testimony to God’s wisdom before these principalities.
c. “According to the eternal purpose which He accomplished in Christ Jesus our Lord”
This divine plan was not a reaction to Israel’s rejection of Christ—it was eternal. God purposed before the foundation of the world to unite all things in Christ. The church is not a Plan B; it is part of the eternal plan carried out in Christ (Ephesians 1:9–10). That plan is already in motion and partially fulfilled; the unity of Jew and Gentile in one body is proof.
d. “In whom we have boldness and access with confidence through faith in Him”
Through Christ, all believers—Jew and Gentile alike—have boldness (freedom of speech) and access (unrestricted entrance) to God. This access is not based on works, ethnicity, or the Law—but through faith in Him.
Hebrews 4:16 says, “Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.”
Romans 5:2 says, “…through whom also we have access by faith into this grace in which we stand…”
We no longer need a veil, a priesthood, or a temple. Christ has opened the way (Hebrews 10:19–22).
5. Ephesians 3:13 – Paul’s Current Personal Participation in the Mystery
“Therefore I ask that you do not lose heart at my tribulations for you, which is your glory.”
(Ephesians 3:13, NKJV)
a. “Therefore I ask that you do not lose heart”
Paul now brings the theological argument back to a pastoral encouragement. He knows his imprisonment could discourage the believers at Ephesus, so he urges them not to faint, not to lose courage. The phrase “lose heart” (ekkakeo) means to be disheartened, to despair or grow weary.
Paul's suffering was the consequence of his faithfulness in declaring the mystery—that Gentiles are now full heirs in Christ. Rather than being a reason for discouragement, his tribulations were evidence of the value of the gospel message. His chains confirmed the seriousness of his call, not the defeat of it.
b. “At my tribulations for you”
Paul’s current tribulations were directly tied to his ministry to the Gentiles. He was arrested in Jerusalem after proclaiming God's message to both Jew and Gentile (Acts 22:21–22). The outrage from the Jewish crowd came when Paul declared that the risen Messiah had sent him to the Gentiles. That riot led to his arrest, and eventually to his appeal to Caesar (Acts 25:11), which brought him to Rome, and into the prison where he penned this letter.
Paul was not suffering because he broke the law or betrayed the Jewish faith—he was imprisoned because he remained faithful to the Lord’s commission (Acts 9:15). These were tribulations "for you," because it was his Gentile mission that led to them.
c. “Which is your glory”
The Gentiles should not have felt shame or pity over Paul’s imprisonment. Rather, they should have seen it as glorious. His suffering was not a setback but a seed. It was through Paul’s tribulations that God was advancing the gospel and establishing the Church.
Moreover, Paul's imprisonment produced epistles—Ephesians, Philippians, Colossians, and Philemon—that have shaped the church for centuries. God used Paul’s tribulations to write Scripture. This proves that our trials are never wasted when we are surrendered to the Lord. What seemed like a limitation to man was a divine tool for God's eternal plan.
Application: Just as Paul’s suffering served a redemptive purpose in God's plan, so too do ours—when endured faithfully for Christ’s sake. As Romans 8:18 says, “For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.”
B. Paul Prays in Light of the Mystery
1. Ephesians 3:14–15 – Introduction to the Prayer
“For this reason I bow my knees to the Father of our Lord Jesus Christ,
from whom the whole family in heaven and earth is named,”
(Ephesians 3:14–15, NKJV)
a. “For this reason”
Paul resumes the thought that began back in Ephesians 3:1. He had begun to express prayer (“For this reason I, Paul…”), but digressed to elaborate on the mystery. Now, having explained the purpose of the mystery and God's plan for the church, he returns to the reason behind his intercession. Because of God's eternal purpose, because Jew and Gentile are united in Christ, because Paul is a steward of this mystery, he now bows in prayer.
Effective prayer flows from doctrinal clarity. Paul did not pray out of sentiment but out of sound theology. He prayed because he knew what God was doing. He aligned his intercession with God's will (cf. 1 John 5:14).
b. “I bow my knees to the Father of our Lord Jesus Christ”
Kneeling in prayer was not the typical Jewish posture (which was standing), but here Paul bows in humility. Kneeling signifies reverence, submission, and intensity. Paul’s posture reflects the weight of his request and the glory of the One to whom he prays.
Throughout Scripture, kneeling is associated with moments of great dependence or sacred dedication:
Solomon knelt when dedicating the temple (1 Kings 8:54).
Ezra knelt in repentance (Ezra 9:5).
Jesus Himself knelt in the Garden of Gethsemane (Luke 22:41).
Stephen, Peter, and Paul are all recorded kneeling in prayer (Acts 7:60; Acts 9:40; Acts 20:36).
Paul’s physical posture mirrors his theological understanding: the Father is exalted, and we are humbled before Him.
c. “To the Father of our Lord Jesus Christ”
Paul directs his prayer to the Father. The pattern of prayer in Scripture is typically to the Father, through the Son, by the Holy Spirit. Jesus taught, “In this manner, therefore, pray: Our Father in heaven, hallowed be Your name” (Matthew 6:9). Here, Paul addresses God as Father, but not in some vague universal sense—He is the Father of our Lord Jesus Christ.
This emphasizes the Trinitarian structure of redemption:
The Father is the Source and Planner,
The Son is the Agent and Accomplisher,
The Spirit is the Revealer and Sealer.
d. “From whom the whole family in heaven and earth is named”
This statement points to the unity of the redeemed. There is one household of God, and He is the Father over all of it. The family in heaven includes departed saints and angelic beings; the family on earth includes the living saints, both Jew and Gentile.
This is the spiritual family of God, not humanity in general. Jesus said to the unbelieving Jews in John 8:44, “You are of your father the devil.” God is only the Father to those who are born again through faith in Jesus Christ (John 1:12–13).
The phrase “is named” refers to authority and ownership. Just as a child carries the name of their father, so God’s people bear His name. It speaks of identity, belonging, and submission to His headship.
Application: Every believer is part of something greater than themselves. We are part of a vast, eternal family with one name, one inheritance, one Savior, and one destiny. We do not stand alone—we kneel together.
2. Ephesians 3:16–19 — Paul Prays Again for the Ephesians
“That He would grant you, according to the riches of His glory, to be strengthened with might through His Spirit in the inner man,
that Christ may dwell in your hearts through faith; that you, being rooted and grounded in love,
may be able to comprehend with all the saints what is the width and length and depth and height—
to know the love of Christ which passes knowledge; that you may be filled with all the fullness of God.”
(Ephesians 3:16–19, NKJV)
a. “That He would grant you, according to the riches of His glory, to be strengthened with might through His Spirit in the inner man”
Paul's intercession begins with a petition for spiritual strength—not merely general encouragement, but divine might (dunamis) sourced according to God’s own inexhaustible glory. This phrase does not mean “out of” but “in proportion to” the riches of His glory, meaning this strength comes in full measure, as befits the greatness of God, not in meager installments.
This empowerment comes through His Spirit—not self-effort, not external means, but through the Holy Spirit indwelling the believer. The inner man refers to the immaterial part of the believer—the regenerated nature that delights in God and seeks to do His will (see Romans 7:22). Just as the body requires physical nourishment and strength, so the inner man must be fortified by divine power for spiritual growth, obedience, and endurance.
2 Corinthians 4:16 says, “Even though our outward man is perishing, yet the inward man is being renewed day by day.” This strengthening work is continuous and supernatural.
b. “That Christ may dwell in your hearts through faith”
This is the purpose of the Spirit’s strengthening: so that Christ might dwell—take up permanent, settled residence—in the believer’s heart. The Greek term katoikeō implies not a temporary stay, but a fixed, abiding presence. Christ already indwells all believers at conversion (Romans 8:9), but Paul’s prayer is for a deeper, more conscious and ruling presence of Christ in their lives, one that transforms every area of the heart.
This indwelling is accessed and deepened through faith—ongoing trust in Jesus, yielding to His lordship, and walking in obedience. As Jesus said in John 14:23, “If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our home with him.”
It takes spiritual strength to allow Christ full access to the heart, because our flesh resists surrender. But when strengthened by the Spirit, we yield more fully to His indwelling authority.
c. “That you, being rooted and grounded in love”
The believer’s foundation for spiritual growth must be love—agapē love. The dual metaphor used here—“rooted” like a tree and “grounded” like a building—communicates both organic and structural stability.
Rooted signifies nourishment, depth, and hidden strength.
Grounded implies a strong, immovable foundation that supports the entire structure.
This love most immediately refers to love for one another in the body of Christ (Ephesians 4:2, 4:32), but it also includes the believer's love for God, stemming from His love for us (1 John 4:19). Christian maturity does not flourish without love as the soil and footing.
Colossians 3:14 reminds us, “But above all these things put on love, which is the bond of perfection.”
d. “May be able to comprehend with all the saints what is the width and length and depth and height”
Paul prays not just for intellectual comprehension but for spiritual apprehension (katalambanō)—to seize or grasp the magnitude of Christ’s love. Importantly, this is something to be experienced with all the saints. The full experience of Christ’s love is meant to be shared in the context of the church, the gathered people of God.
The dimensions—width, length, depth, and height—highlight the vastness of Christ’s love. While no human mind can fully exhaust the love of Christ, Paul invites believers to explore and experience it continually.
Width – It stretches across every nation, tribe, and tongue. “For God so loved the world” (John 3:16).
Length – It extends from eternity past to eternity future. “Yes, I have loved you with an everlasting love” (Jeremiah 31:3).
Depth – It stooped to the lowest, most undeserving sinner. “But made Himself of no reputation... even the death of the cross” (Philippians 2:7–8).
Height – It lifts us to glory. “And raised us up together, and made us sit together in the heavenly places in Christ Jesus” (Ephesians 2:6).
The Cross of Christ beautifully portrays these four dimensions. Its beams stretch outward, downward, upward, and through time—encompassing the totality of redemptive love.
e. “To know the love of Christ which passes knowledge”
Here Paul presents a paradox: to know the unknowable. The verb to know refers to personal, relational knowledge (ginōskō), not merely theoretical awareness. While the love of Christ surpasses full intellectual comprehension, it can be known truly and meaningfully by the believer through experience, relationship, and revelation by the Spirit.
This love is not just emotional or poetic; it is objective and historical, demonstrated supremely at Calvary (Romans 5:8). Paul is not calling for sentimentalism, but for a personal encounter with Christ’s love that transforms.
While philosophers may speak of religion as abstract theory, Scripture teaches that believers know God, walk with Him, and experience His love firsthand.
f. “That you may be filled with all the fullness of God”
This climactic petition in Paul’s prayer reaches staggering heights. Paul does not merely pray for strength or comprehension, but that the believers be filled—made complete and whole—with all the fullness of God. This fullness is not a claim to deity, but a call to spiritual maturity—to be saturated with the divine presence, virtues, and character.
Colossians 2:9 says, “For in Him dwells all the fullness of the Godhead bodily; and you are complete in Him.” Paul desires the Ephesians to walk in the spiritual abundance available to them in Christ—lacking nothing that God intends them to have.
This is the ultimate goal of the Christian life: full conformity to Christ, by the Spirit, in fellowship with the Father. Paul wants them to grow until their lives are overflowing with the life of God.
Application: To be filled with all the fullness of God requires daily surrender, Scripture saturation, and Spirit-led obedience. It is not a mystical experience, but a deep, disciplined walk with the triune God that reshapes every part of our being into Christlikeness.
3. Ephesians 3:20–21 — A Glorious Doxology
“Now to Him who is able to do exceedingly abundantly above all that we ask or think,
according to the power that works in us,
to Him be glory in the church by Christ Jesus to all generations, forever and ever. Amen.”
(Ephesians 3:20–21, NKJV)
a. “Now to Him who is able to do exceedingly abundantly above all that we ask or think”
Paul concludes this prayer—and indeed the doctrinal section of the epistle—with a powerful doxology. He turns the attention upward to God, whose power and grace are beyond comprehension. The phrase “exceedingly abundantly” is a compound expression in the original Greek (hyper ek perissou), meaning far beyond, superabundantly, immeasurably more. It is an emphatic, Spirit-driven declaration that no request, imagination, or vision of man can outmatch God's ability.
“But as it is written: ‘Eye has not seen, nor ear heard, nor have entered into the heart of man the things which God has prepared for those who love Him.’” (1 Corinthians 2:9, NKJV)
Paul had just prayed for what seems unimaginable—for believers to be filled with all the fullness of God. Naturally, one might wonder how such a staggering request could ever be answered. Paul responds with this doxology: God can do more than we can even ask or think. This is not poetic exaggeration—it is the theological foundation of Christian confidence.
You may ask for help—He gives you strength.
You may ask for comfort—He gives you peace beyond understanding.
You may ask for grace—He gives you the riches of Christ.
You may imagine a better future—He gives you eternal glory.
Charles Spurgeon noted that Paul “had to coin a phrase” to express the magnitude of God’s power. The Holy Spirit, speaking through Paul, stretches human language to its limits to describe the boundless capacity of our Lord.
God’s ability is not constrained by your experience, imagination, or limitations. His power is both infinite in essence and personal in application.
b. “According to the power that works in us”
This phrase transitions the theology into personal application. The power of God that can do exceedingly abundantly above all we ask or think is not distant. It is active now, within us, and it is presently working. That same dunamis (power)—used in Scripture to describe the resurrection of Christ—is now energizing the believer.
“But if the Spirit of Him who raised Jesus from the dead dwells in you,
He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you.” (Romans 8:11, NKJV)
This power is not theoretical. It is operational in the believer’s life and has immediate implications for sanctification, endurance, obedience, service, and spiritual warfare. The petitions Paul prayed—strength in the inner man, Christ dwelling in the heart, knowing the love of Christ, being filled with all the fullness of God—are not impossible ideals. They are available realities for the believer empowered by the Spirit.
This statement shuts the mouth of unbelief and kills all excuses. It is not a matter of “if God is able,” but whether we are willing to yield to His power at work in us.
c. “To Him be glory in the church by Christ Jesus to all generations, forever and ever. Amen.”
Paul ends with a doxology that exalts God in His rightful place—not only for what He does, but for who He is. All the blessings outlined in chapters 1–3—election, adoption, redemption, the sealing of the Spirit, reconciliation of Jew and Gentile, access to God, and spiritual strength—are not ultimately for man’s enjoyment but for God’s glory.
“Not unto us, O Lord, not unto us, but to Your name give glory, because of Your mercy, because of Your truth.” (Psalm 115:1, NKJV)
God is to be glorified in the church. The church is the primary stage upon which God’s eternal purposes are made known (Ephesians 3:10). The church is the body of Christ, the bride of Christ, and the habitation of God through the Spirit (Ephesians 2:22). Therefore, all glory rendered to God on earth must flow from His redeemed people—the church—not merely individual believers but the corporate body, unified in Christ.
God is glorified in the worship of the church.
God is glorified in the obedience of the church.
God is glorified in the witness of the church.
God is glorified in the sanctification and unity of the church.
And this glory is not momentary. Paul prays that it resounds “to all generations, forever and ever.” God is not only worthy of praise now; He is worthy for all eternity. This includes both the ages of time and the eternal age to come. The church will never cease to glorify God, and Christ will forever be the agent through whom that glory is rendered.
“To Him be glory in the church by Christ Jesus to all generations, forever and ever. Amen.” This is a declaration of eternal worship, grounded in eternal truth, and propelled by eternal power.
Final Summary of Ephesians 3
Chapters 1–3 form the doctrinal foundation of the epistle, culminating here in this soaring doxology. These truths are not theoretical. They are the basis of the Christian life. The emphasis is not on what the believer must do for God, but what God has done and is doing in the believer through Jesus Christ.
Doctrine leads to doxology.
Theology leads to worship.
Understanding God’s eternal plan should drive us to our knees in praise.
Paul's prayer ends not with a list of obligations but with adoration—because when we rightly grasp God's purposes, we can't help but glorify Him.
