-1Ephesians 3:1-13 contain two subjects closely blended together. The first (carrying on what is implied in the contrast drawn out in Ephesians 2) is the absolute newness of this dispensation to the Gentiles--a mystery hidden from the beginning in God, but now at last revealed. The second, an emphatic claim for St. Paul himself, "less than the least" although he is, of a special apostleship to the Gentiles, proclaiming this mystery by word and deed.

(1) For this cause . . .--After much discussion of the construction of this verse, there seems little doubt that the nominative, "I, Paul," must be carried on beyond the digression upon the mystery of the gospel, and his part in ministering it, which follows. The only question which can well be raised is whether the resumption takes place at Ephesians 3:13, "I desire that ye faint not;" or at Ephesians 3:14, "I bow my knees;" and this seems decided for the latter alternative, both by the emphatic repetition of "for this cause," and by the far greater weight and finality of the latter sentence.

The prisoner of Jesus Christ.--The phrase (repeated in Ephesians 4:1; Philemon 1:9; 2Timothy 1:8) is dwelt upon with an emphasis, explained by St. Paul's conviction that "his bonds" tended to "the furtherance of the gospel"--not merely by exciting a sympathy which might open the heart to his words, but even more (see Philippians 1:13-14) by showing the victorious power of God's word and grace--which "is not bound"--to triumph over captivity and the danger of death. The expression itself is notable. When St. Paul calls himself the "prisoner of Jesus Christ," he represents our Lord's own will, as ordaining his captivity for His own transcendent purposes of good, making him an "ambassador in chains" (Ephesians 6:20), and these "the bonds of the gospel." (See Philemon 1:13; and Acts 28:20, "For the hope of Israel I am bound in this chain.") Hence in this passage St. Paul seems to speak of his captivity as a special proof of the reality of his mission, and a new step in its progress; and appeals to it accordingly, just as in the final salutation of the Colossian Epistle, "Remember my bonds." The whole idea is a striking instance of the spiritual alchemy of faith, turning all things to good--not unlike the magnificent passage (in 2Corinthians 11:23-30) of his "glorying in his infirmities."

For you Gentiles.--This was literally true of the origin of his captivity, proceeding as it did from the jealousy of the Jews, excited by the free admission of the Gentiles to the Church; but the reference is not to be limited to this. St. Paul regards the captivity as only one incident in a mission sending him entirely to the Gentiles (Acts 21:21; Romans 11:13; Galatians 2:9). From these words the digression of Ephesians 3:2-13 starts, bringing out the reality and greatness of that mission.

Verses 1-13. - DIGRESSION ON THE ADMISSION OF THE GENTILES TO THE KINGDOM OF GOD. Verse 1. - For this cause. The reference is not merely to the last statement or illustration, but to the whole view of the purpose of God toward the Gentiles unfolded in Ephesians it. The apodosis does not come in till ver. 14, at the beginning of which this conjunctive clause is repeated. I Paul, the prisoner of Christ Jesus for you Gentiles. He introduces himself in order to make known the feelings which were roused in his soul towards them by the consideration of the privileges just enlarged on - especially to acquaint them with the prayers he offered for them (see vers. 14-19), and apparently with the indirect object of getting them to offer similar prayers for themselves. To justify this introduction of himself, he delicately introduces the fact of his being a prisoner on their behalf. What had brought him to Rome, what had made him appeal to Caesar, was his preaching the gospel to the Gentiles; indeed, the immediate occasion of his arrest at Jerusalem was the suspicion that he had taken Trophimus, an Ephesian, one of themselves, into the temple (Acts 21:29). By this allusion to the condition into which his regard for them had brought him, be conciliates sympathetic consideration of what is to follow.

3:1-7 For having preached the doctrine of truth, the apostle was a prisoner, but a prisoner of Jesus Christ; the object of special protection and care, while thus suffering for him. All the gracious offers of the gospel, and the joyful tidings it contains, come from the rich grace of God; it is the great means by which the Spirit works grace in the souls of men. The mystery, is that secret, hidden purpose of salvation through Christ. This was not so fully and clearly shown in the ages before Christ, as unto the prophets of the New Testament. This was the great truth made known to the apostle, that God would call the Gentiles to salvation by faith in Christ. An effectual working of Divine power attends the gifts of Divine grace. As God appointed Paul to the office, so he qualified him for it.For this cause I Paul, the prisoner of Jesus Christ,.... Not actively, whom Christ had apprehended by his grace, and made a prisoner of hope; but passively, who was made a prisoner for Christ, on account of preaching Christ, and his Gospel: he was not a prisoner for any capital crime, as theft, murder, &c. and therefore be was not ashamed of his bonds, but rather glories in them; and a prison has often been the portion of the best of men in this world: from hence we learn, that this epistle was written when the apostle was a prisoner at Rome; and the consideration of this his condition serves much to confirm the truths he had before delivered, seeing they were such as he could, and did suffer for; and which must engage the attention of the Ephesians to them, and especially since his sufferings were on their account:

for you Gentiles: because he preached the Gospel to the Gentiles, which the Jews forbid, that they might not be saved; and because he taught them, that circumcision and the rest of the ceremonies of the law were not binding upon them; which gave great offence to the Jews, who were the means of bringing of him into these circumstances, and particularly the Asiatic Jews, the Jews of Ephesus; who having seen and heard him there, knew him again when in the temple at Jerusalem, and raised a mob upon him, having bore a grudge against him for his ministry at Ephesus, by which means he became a prisoner; so that he might truly say, he was a prisoner for the sake of them; see Acts 21:27. One of Stevens's copies adds, "am an ambassador", as in Ephesians 6:20 and another of them, "glory", or "rejoice"; see Philippians 2:16.