| Christian Life and Doctrine | September 1964 |
The Manifold Wisdom of God
Ephesians—Chapter 3
IN THE 19th chapter of the Acts of the Apostles we are told some of the difficulties the Apostle Paul encountered as he preached the truth at Ephesus. The great goddess of the Ephesians was Diana. She was worshiped as the great mother goddess in all Asia Minor. Her image was supposed to have fallen from heaven. Remember what the town clerk said in Acts 19:35: “Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshiper of the great goddess Diana, and of the image which fell down from Jupiter?” Originally a meteoric stone may have fallen and through superstition was made into a goddess; a goddess instead of a god, because it was customary to worship women in those days as, for example, Athena and others.
About that time a silversmith named Demetrius and his craftsmen were doing considerable business manufacturing silver shrines for Diana, selling them to tourists and pilgrims who came to see and worship at the temple of Diana at Ephesus. When Paul came preaching Christ in Ephesus he possibly said the same thing as he had at Athens, as recorded in Acts 17:24, which reads: “God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands.” That kind of preaching did not help sell shrines for Diana and add to the profits of Demetrius and his artisans; so these men created the situation recorded in Acts 19:25-34. After this uproar Paul left Ephesus for a time.
This experience is noted to emphasize that preaching the Gospel of Christ in those days was fraught with peril and difficulty; nevertheless it was preached. It is easy today by comparison. Let us take advantage of every opportunity. With this little background let us begin in Ephesians, Chapter 3.
Verse 1 reads: “For this cause I Paul, the prisoner of Jesus Christ for you Gentiles.” This verse emphasizes that Paul realized he could have saved himself trouble and persecution had he not felt the compulsion of his commission to preach the Gospel of Christ to the Gentiles. Paul was a prisoner in Rome chiefly because of the jealousy of the Jews being aroused against him, a Jew, preaching salvation to Gentiles—“I, Paul, the prisoner of Jesus Christ for you Gentiles.”
Then verse 2 reads: “If ye have heard of the dispensation of the grace of God which is given me to you-ward.” Here, still speaking to the Gentiles, Paul reminds them of the “dispensation.” This is not a common word today. It means “administration” or “divine arrangement.” If Paul were here today, he would likely say in effect: “I am confident that you have heard of the divine arrangement, the divine commission that has been given to me, to dispense (same root as dispensation) the Gospel to you Gentiles.”
Verses 3-6 read: “How that by revelation he made known unto me the mystery; (as I wrote afore in few words, whereby, when ye read, ye may understand my knowledge in the mystery of Christ) which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; that the Gentiles should be fellow heirs, and of the same body, and partakers of his promise in Christ by the Gospel.”
Verse 3 refers to the vision which the apostle had received from God, recorded in Acts 22:17-21, following: “And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the temple, I was in a trance; and saw him saying unto me, Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning me. And I said, Lord, they know that I imprisoned and beat in every synagogue them that believed on thee: and when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him. And he said unto me, Depart: for I will send thee far hence unto the Gentiles.”
No wonder Paul valued the mystery. It was “meat in due season,” “present truth” at that time, that Gentiles could be fellow heirs with the Jews, members of the same body, partakers of the same promises. It meant that Jesus Christ and the hope of the Gospel can mean as much to one people as another. It meant that God is “no respecter of persons”; that the church comes not from one nation only, but from all nations, peoples, kindreds, and tongues. Paul thrilled with that commission.
We take this truth more or less for granted today, but before apostolic days it was unknown. Neither Abraham, Moses, nor David, nor any of the prophets, understood the two phases of the kingdom of God (the heavenly and the earthly aspects). Revelation 5:1-5 tells us why. The seven seals of the book had not been broken. No one had been found worthy to break the seals and open the book. But in due time “the Lion of the tribe of Judah” had come. The root of David, through faithfulness, had prevailed. Through him the divine plan of the ages was revealed, including the truth of the two phases of the kingdom and the truth that the church is composed of people from among both Jews and Gentiles.
The mystery given to the Apostle Paul, which had been hidden from all generations which had lived up until that time, was now made manifest to his saints. Both Jew and Gentile could now rejoice in the truth, “Christ in you, the hope of glory.”—Col. 1:27
Verses 7-9 read: “Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; and to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ.”
Here in verses 7 and 8 the great apostle acknowledges, as a gift from God, his privilege of being the apostle to the Gentiles, and that God’s power had been demonstrated in transforming him from Saul, the persecutor of God’s people, into Paul, the minister and servant to preach among the Gentiles the “unsearchable riches of Christ.”
Continuing, verses 10-13 read: “To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God. According to the eternal purpose which he purposed in Christ Jesus our Lord: in whom we have boldness and access with confidence by the faith of him. Wherefore I desire that ye faint not at my tribulations for you, which is your glory.”
Here in verse 10 we find the expression, “the manifold wisdom of God.” Isn’t this a striking phrase? Just how does God show his “many-sided” wisdom? Here the Revised Version helps us. It reads, “that through the church the manifold wisdom of God might now be made known.” What is the “manifold wisdom of God”? This expression is often used to describe the varieties of creation, the many kinds of flowers and trees, the many colors and fragrances, the diversity and yet the harmony of the universe. And of course these varieties of creation do emphasize God’s many-sided wisdom. However, that is not specifically what the Apostle Paul is talking about. Who does the verse say is made to appreciate this “manifold wisdom of God”? Is Paul referring to our appreciation? No. Let us re-read verses 9, 10 and 11, paraphrasing as necessary:
“And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: To the intent that now [note this, that now] unto the principalities and powers in [the] heavenly places [sphere] might be known by [or through] the church the manifold wisdom of God, according to the eternal purpose [or purpose of the ages] which he purposed in Christ Jesus our Lord.”
This understanding of the mystery concerning the church (that it is from Jew and Gentile, bond and free, male and female; that its members, people like you and me, are transformed to be “members of the Christ”; that together they constitute the “anointed of God”; and “if ye be Christ’s then are ye Abraham’s seed and heirs according to the promise”) is indeed thrilling and does reveal to us God’s wisdom, making us very humble before God. But Paul in verse 10 is referring to the understanding of the manifold wisdom of God which this knowledge brings to the heavenly host—the angels, archangels, principalities and powers. The call of the church was not a haphazard afterthought, but part of the eternal scheme. As long as it was hidden (from ages and dispensations), not even the heavenly host understood how God would “in the dispensation of the fullness of times” bring order out of chaos through Christ and the church.
Now let us read verses 14-16: “For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, that he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man.”
Verse 15 presents a thought that is worth thinking about. “The whole family in heaven and earth,” it reads. The family of God, in heaven and on earth, includes angels and men; it includes those on the other side of the veil and those who are still the “church militant.” Job (38:7) calls the angels, “the sons of God.” We also are the “sons of God,” and in Ephesians 3:15 we are included in the same family; the same by creation, the same by redemption through Christ.
“Thy kingdom come. Thy will be done in earth, as it is in heaven.” (Matt. 6:10) This is the prayer we were taught by Jesus. And we know that through Christ that part of the divine family which was alienated from God through sin will be reconciled to God by Jesus Christ. Then, too, we note Ephesians 1:10: “That in the dispensation of the fullness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him.” When this is done and the kingdom handed over to the Father, then the whole family of God, in heaven and on earth, will be at one.
But God is our Father now. May he grant us, out of the rich treasure of his glory (and not according to the poverty of our hearts) to be strengthened by the Holy Spirit, constantly renewing and re-enforcing our spiritual life, the inner man, or the “hidden man of the heart.”—I Pet. 3:4
Continuing, verses 17-19 read: “That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fullness of God.”
We all love this text of Scripture. Through faith we have opened our hearts to Christ. The full expression of faith is consecration, and Christ has entered into our hearts thus opened. He has not entered temporarily, but permanently; he is not a transient, not just sojourning; he is dwelling perpetually. Ephesians 2:22 tells us, “In whom ye also are builded together for an habitation of God through the Spirit.”
In this prayer of the apostle, which begins with verse 14, he asks that we may be strengthened as new creatures; that “Christ may dwell” in us; that his Spirit may be manifest in us. Paul prays that we may be “rooted and grounded in love.” The word “rooted” brings to mind a tree and “grounded” brings to mind a building. “Grounded” is from the same root word as “foundation.” In Europe the foundation is spoken of as “the grounds of a building.” To be “rooted and grounded in love,” then, is to develop love as a fundamental principle of Christian life. And as a root is to a tree, as a foundation is to a house, so is a knowledge of God’s love, to our being a habitation of God.
Then verse 18 presents the thought that through strength in the inner man, through being spiritually strong as new creatures, we will be able to comprehend, or have the ability to grasp, what all saints must be able to grasp; that is, “all saints” in any part of the age. And only saints (God’s devoted people) can understand and grasp fully (comprehend) the love of Christ. And they cannot do this if they believe in eternal torment, if they believe the Devil’s lie, for we remember it is the truth that sanctifies. Down through the ages the saints did not have all the light which shines on our path today. However all God’s devoted people have had enough light to grasp the love of God and to know that he is a God of love, not of eternal torment.
“The breadth and length and depth and height” of his love, Paul says. What did the apostle have in mind when he wrote this? Some think that no special interpretation should be given to these words, the intent being to present the love of Christ in its entire vast dimension. We do not know exactly what he had in mind, but here is a thought that may help us to grasp the full beauty of the text: The breadth of his love is world-wide, so wide that it embraces every man, yes even Adam. The length of his love extends from everlasting to everlasting; it extends throughout all ages; it bridges condemnation with reconciliation. The depth of his love none can fathom, and it reaches six feet below the ground. The height of his love is beyond the reach of any foe to deprive us of it, and it reaches from earthly creatures even to the host of heaven. And Christ’s love is an expression of God’s love.
“Which passeth knowledge” is how verse 19 describes Christ’s love. How can we know something that passes knowledge? Only by the Holy Spirit. We know his love far exceeds our understanding of it, but because of the Holy Spirit we are able to comprehend that which is revealed, that which is beyond human ability, that we “might be filled with all the fullness of God.”
We note the recurrence of the word “that” in Paul’s prayer. He prays, in verse 16, that God may grant we will be strong; in verse 17, that Christ may dwell in our hearts through faith; in verse 18, that … we may be able to comprehend the love of Christ; and in verse 19 that we may be filled with all the fullness of God. The goal of a Christian is to be filled with the Holy Spirit, but we must be emptied of self if Christ is to completely fill our hearts.
Verses 20 and 21 conclude: “Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen.”
Here the apostle ends his prayer. Paraphrasing, verses 20 and 21 read: “Now unto him who is able to do beyond all that which we could ask or think, according to the power that worketh in us, unto him be the glory which is due his holy name because of his love which finds expression in his great divine plan, and in the church through whom his manifold wisdom is displayed, and will be displayed throughout all ages.” The church gives expression to the fullness of God, and also finds its expression through Christ Jesus, for the church could not exist without him. Salvation, redemption, and restitution could not exist without him. The glory of praise to God, because of him, will extend “to all generations of the age of the ages” (Diaglott), and they will continue to worship and praise him throughout the endless ages of eternity. And, with the Apostle Paul, from our very hearts, we say, Amen, so be it!