Ephesians 3:6

Eph_3:4; Eph_3:6

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.

The reserve of God in relation to His grace

I. Its bearing on the Divine character. We must bear in mind--

1. That it was a reserve of grace. What belongs to grace can never be demanded by justice.

2. That the proper appreciation of Divine grace required a preliminary education of the race.

3. That the Author of universal salvation could alone judge of the fitting time for declaring it.

4. Although new in manifestation, Gods saving purpose was eternal.

II. Its justification by results. Religious exclusiveness, race hatred, etc., had done their work, and men were weary of the evils they entailed. A distinctly new interest and attraction was given to the gospel by this element in its proclamations. By the very contradiction and dishonour to human nature which had accrued from their rivalries and contempts, men were enabled to appreciate the grandeur and blessing of a universal religion, given, not in word merely, but in a distinctly new experience, to man as man. And to all who heard it it came with a peculiar authority from the very fact that it had not grown out of experience or speculation as a word of man, but had had to be revealed as the word of God. (A. F. Muir, M. A.)

The reserve of God

The reserve which God used for thousand years after thousand years, should suggest to us caution in limiting the purpose of God. God has doubtless unspeakable things still in reserve. The Jewish people were made to feel that there was an awful distance and separation between them and God; but of His nearness to them, under their distance and darkness, they had little suspicion. That the condemning power of sin was the condition of their own nature, that Gods whole heart was towards all nations, that He was resolved, by the Sun of His love, to break through the sin cloud between Himself and them, and to establish with them direct relationship, were more than they could imagine. That, before the foundation of the world, the Son of God had made the difficulty of sin His own, that in the fulness of time, He would come in human nature, to be made sin for men, purge away their sin by His death, and by His glorification become wisdom, righteousness, sanctification, and redemption unto all who should receive Him, were impossible conceptions to them. But the special conceit of their self-love was, that they, of all men, were the favourites of God. When, therefore, God disclosed the fact that He is no respecter of persons--that the Gentile world is as dear to Him as the Jewish--that the gospel of His heart is equally for all nations, the Jew took offence, and refused to enter a kingdom, which gave to him no distinction above other men. (J. Pulsford.)

Scripture reading

Seeing that reading is so beneficial, we must be exhorted to set apart some time to spend this way. We are so affected to the writings of our friends, that if a letter come in when we are about to sit down, we will not taste anything till we have read it. These writings are the letter of God to us. If we have anything bequeathed as in some will, we will have, if not all the will, yet the clause of it perfectly in memory and at our fingers ends. These things written are Gods testament, which we cannot without great indignity neglect. Again, why do you desire gold and silver, but because it is so valuable that it will purchase any earthly commodity? Yet what is that in comparison of the Word, which together with the Spirit worketh unto life everlasting? If any of you should this day, walking by himself, hear the voice of God break out of heaven, he would be astonished at the hearing, and perhaps he would easily be persuaded that he should ponder every syllable. But this Word is as great and as much. In this thou hast God speaking by Himself, by men, by angels, by all means to draw thee unto Him. Wherefore, if thou art desirous to hear God speak (as I think some curious spirits are), thou hast Moses and the prophets, the written will of God, which convey God speaking to thee daily. Again, is there any that hopes to gain lands and possessions, and will not acquaint himself with the evidences which may lead him thereunto? In the written Word lies the great grant of that blessed land promised to Abraham and his seed, and from thence how it is entailed unto us of the Gentiles. Naturally we all desire knowledge, as the blind man deprived of his sight; how from the Word flows all knowledge as the river from the seas, and enriches the mind with a quick and sharp capacity. Lastly, we desire to hear tell of strange things: what more strange than to read of that celestial palace beyond the stars, called Paradise, and of the glory thereof? What more strange than to hear tell of the Father of spirits, and all the host of heaven, angels and saints? to hear tell in like manner of the place of darkness and shadow of death, of the prince thereof and his attendants? If all this will not provoke thee to this duty, humble thyself, suspect thyself of some gross iniquity which fills thy stomach to the full. (Paul Bayne.)

Deep spiritual knowledge is conditional

We know not Christ aright till we are conformed to what we know of Him. The pure in heart see the pure and holy God. When the lady said to Mr. Turner (the painter), Sir, I have seen that spot many times, but I never saw that which you have pictured. No, maam, he replied, I dare say you have not; but dont you wish you could? The artists eye sees what another eye cannot, and the pure in heart can see in God what no one else can see, because they are like to God. (C. H. Spurgeon.)

Spiritual insight

My own experience is that the Bible is dull when I am dull. When I am really alive, and set in upon the text with a tidal pressure of living affinities, it opens, it multiplies discoveries, and reveals depths even faster than I can note them. The worldly spirit shuts the Bible; the Spirit of God makes it a fire, flaming out all meanings and glorious truths. (Horace Bushnell, D. D.)

Progressive revelation

1. God does not in all ages give the same measure of light to His Church.

2. By degrees He revealed the Messiah to His people.

3. The whole will of God is made known to us.

(1) How foolish are those who will believe no more than their fathers believed.

(2) How thankful should we be, that we have so much greater light than those under the law.

4. Since Christ came to declare to us the will of God, we have the mystery of salvation more fully opened; we must therefore yield the greater obedience.

5. The things of God are revealed to us by the Spirit. Let us then seek His aid--

(1) By prayer.

(2) By attendance on the Word and Sacraments.

(3) By a Christian course of obedience. (Paul Bayne.)

Need of Divine revelation

Varro, a Roman writer of the first century B.C. states, that, in his day, he had been at the pains to collect the various opinions on the question, What is the true object of human life? in other words, What is the supreme good? He had reckoned up as many as three hundred and twenty answers. How needful is Divine revelation l And how essential to those who are starting in life, that a heavenly guide should teach them the true end and purpose of earthly existence! (Biblical Treasury.)

Christ partially revealed to the prophets

I was visited by a very distinguished young Israelite who had seen me distributing the sacred volume, and I proposed that we should read a portion of Scripture together. He agreed, on the condition that it should be from the Old Testament, and I read the fifty-third chapter of Isaiah. But, said he, that is in the New Testament. No, no, I replied. There, take the book. Read it with that true heart which I perceive in you, and you will find what you seek. He has found his Saviour, has accepted Him, and confesses Him with joy. (Pasteur Hirsch.)

The Holy Spirit and preaching

Charles G. Finney used to discover that sometimes his preaching was mighty in its influence to convict and convert sinners. At other times he seemed to be firing only blank cartridges. The results depended entirely upon his own spiritual condition, upon his nearness to or his absence from God. When he was in close communion with God the currents of power were mighty and irresistible. When his connection with the Lord ceased, either through unbelief or unworthy living, his lifting power was gone. Drawing nigh to God was invariably the most effectual way to draw the impenitent. (T. L. Cuyler, D. D.)

The gospel inheritance

1. The condition to which it is Gods intention that the Gentiles should be brought.

(1) They should be joint heirs with Christ.

(2) They should be of the same body with Christ and His Church; for first we must become beloved children in Christ the Beloved, before we can be inheritors.

(3) They should be partakers of the promise; for by faith in the word of promise, we come to have fellowship with Christ.

2. The means. By the gospel. It is the gospel which brings us to faith, and to our heavenly inheritance.

(1) We are not to be discouraged from following the Word;

(a) either by the unworthiness of the preachers;

(b) or by the consciousness of our own unworthiness;

(c) or by our not profiting to our mind.

(2) Ministers must not give over preaching;

(a) either upon conceit of their ignorance;

(b) or of the small good they see come of it;

(c) or for want of feeling in themselves the power of what they preach;

(d) or upon sense of temptations contrary to it. (Paul Bayne.)

Sharing the privileges

One incident gives high proof of the native generosity of Turners nature. He was one of the Hanging Committee, as the phrase goes, of the Royal Academy. The walls were full when Turners attention was attracted by a picture sent in by an unknown provincial artist by the name of Bird. A good picture! he exclaimed; it must be hung up and exhibited. Impossible! responded the committee of academicians. The arrangement cannot be disturbed. Quite impossible! A good picture, iterated Turner; it must be hung up; and finding his colleagues to be as obstinate as himself, he hitched down one of his own pictures, and hung up Birds in its place. Would to God that in far more instances the like spirit ruled among servants of the Lord Jesus. The desire to honour others and to give others a fair opportunity to rise should lead ministers of distinction to give place to less eminent men to whom it may be of essential service to become better known. We are not to look every man on his own things, but every man also on the things of others. (C. H. Spurgeon.)

The union of Jews and believing Gentiles in Christ

The topic of the early portion of the first chapter of this Epistle, is that good men have been the subjects of Divine thought and predestination in Christ from everlasting ages. The topic of the latter portion of the first chapter is, that their future destiny runs parallel throughout eternity with that of the Son of God, raised from the dead and glorified. The subject of the second chapter and the early portion of the third, is the close union of believing Jews and Gentiles in all this grace and glory forever. It is worth while to describe the state of things between Jews and heathen in the days of the apostles, and to show the bearing of those facts on the present and future position of the Israelites in the world.

1. Let us, then, note first, that in former ages God had established a discipline of marvellous complexity for the separation of the Abrahamic people.

(1) They were thus separated from the nations, in order that they might be delivered from the contamination of surrounding paganism, and might preserve in ever-increasing strength a zeal for their own religion, which was, so far as it went, the only true one on earth.

(2) The object of their separation was to enable them to transmit with intensity the rays of that lighthouse of truth, placed on the heights of Zion, over the dark and troubled sea of surrounding paganism, so that the nations might more effectually learn the verities which Judaism enshrined.

(3) Their separation was a necessary preliminary for a future mission as the missionaries and evangelists of the whole world.

2. The next point to notice is that the Hebrew prophets, ages before the coming of Christ, had foretold that when the Messiah appeared this middle wall of partition between Jews and Gentiles would be broken down, so that all who served God would be brought into one church of the true worshippers (see Isa_2:2-3; Isa_43:1; Isa_49:6; Isa_51:5; Jer_3:17; Zec_8:22).

3. But this mystery of the future worship of Jehovah to be rendered by united Jews and Gentiles was hidden from the eyes of the Jewish people until it was proclaimed and asserted by Christ (Joh_10:16).

4. Although the gospel of Jesus has established the spiritual union of all believing Jews and believing Gentiles in one spiritual Church, so that they form one body in Christ, still so long as the earth lasts, this spiritual union of Jew and Gentile has not abolished the nationality of the Jews, any more than it has annihilated the nationality of the Englishman, the Spaniard, the German, or the Dane. (E. White.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

3:6 God’s plan that has now been revealed to Paul is that the Gentiles are now included in God’s family, the body of Christ, just as Jews are. They share equally in God’s eternal blessings.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Eph 3:6. Εἶναι) that the Gentiles are; and that they should be.—συγκληρονόμα, fellow-heirs) in the inheritance of God.—σύσσωμα, of the same body) under the head Christ.—συμμέτοχα τῆς ἐπαγγελίας, fellow partakers of His promise) in the communion of the Holy Spirit. The same μετοχὴ, participation, is mentioned Heb 6:4; the same promise, ch. Eph 1:13 [“that Holy Spirit of promise”]: comp. on the Trinity, ch. Eph 4:4-6; Eph 4:18; Eph 4:21; Eph 4:30; Eph 5:1-2; Eph 5:18; 2Co 13:14.—ἐν τῷ Χριστῷ, in Christ) Construe with, should be.[42]

[42] But Engl. V. connects thus: “His promise in Christ.”—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Eph_3:6. Epexegetical infinitive, more precisely specifying the contents of the μυστήριον: that the Gentiles are fellow-heirs, etc. This εἶναι (which is not to be changed into should be) is objectively contained in the redeeming work of Christ, and the subjective appropriation takes place by the conversion of the individuals.

συγκληρονόμα] denotes the joint possession (with the believing Jews) of eternal Messianic bliss,a possession now indeed still ideal (Rom_8:24), but to be really accomplished at the setting up of the kingdom. See on Eph_1:11; Eph_1:14, Eph_5:5; Act_20:32; Rom_8:17; Gal_3:28.

σύσσωμα καὶ συμμέτοχα κ.τ.λ.] That which is already sufficiently designated by συγκληρ. is yet again twice expressed, once figuratively and the next time literally;[172] in which no climax is to be found (Jerome, Pelagius, Zanchius, Schenkel), but the great importance of the matter has led the apostle, deeply impressed by it, to accumulated description.[173] σύσσωμα denotes belonging jointly to the body (i.e. as members to the Messianic community, whose head is Christ, Eph_1:23, Eph_2:16). The word does not occur elsewhere, except in the Fathers (see Suicer, Thes. II. p. 1191), and was perhaps formed by Paul himself. Comp. however, συσσωματοποιεῖν, Arist. de mundo, iv. 30. συμμέτοχος, too, occurs only here and Eph_5:7, and besides, in Josephus, Bell. i. 24. 6, and the Fathers. Comp. συμμετέχω, 2Ma_5:20; Xen. Anab. vii. 8. 17; Plat. Theaet. p. 181 C. The ἐπαγγελία is the promise of the Messianic blessedness, which God has given in the O. T., comp. Eph_2:12. He, however, who has joint share in the promise is he to whom it jointly relates, in order to be jointly realized in his case; hence ἡ ἐπαγγελία is not to be interpreted as res promissa, which several (Menochius, Grotius, Bengel; comp. Estius) have referred to the Holy Spirit (Gal_3:14; Heb_6:4; Act_2:39), but at variance with the context (συγκληρ.). The thrice occurring συν has the πρῶτον of the Jews (Act_3:26; Rom_1:16) as its presupposition.[174]

ἐν τῷ Χριστῷ] dependent on εἶναι, applies to all three elements, as does also the following διὰ τοῦ εὐαγγ. In Christ, as the Reconciler, the συγκληρονομία κ.τ.λ. of the Gentiles is objectively founded; and through the gospel, which is proclaimed to them, the subjective appropriation in the way of faith is brought about. The annexing, with Vatablus, Koppe, and Holzhausen, ἐν τῷ Χριστῷ to τῆς ἐπαγγ., is not to be approved, just because the reader, as he needed no more precise definition in connection with συγκληρ. and σύσσωμα, understood also of himself what ἐπαγγελία was meant, and the absolute τῆς ἐπαγγ. (see the critical remarks) is more emphatic.

[172] Harless thinks, the one time after the analogy of persons, and the other time after the analogy of things. But as well in σύσσωμα as in συμμέτ. the relation of persons and of things is combined.

[173] On the accumulation of synonymous expressions in earnest emotional discourse, comp. Düntzer, Aristarch. p. 41.

[174] But the thought that the substantial contents of the gospel are identical with Judaism (Baur, Neutest. Theol. p. 276) is incorrectly imported. See, in opposition to it, especially Eph_2:15.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Eph 3:6 . εἶναι τὰ ἔθνη συλκληρονόμα : [to wit], that the Gentiles are fellow-heirs . The εἶναι = are , not should be , the “mystery” or secret revealed being a fact , not a purpose. The obj. inf. expresses the contents or purport of the ἀποκεκαλυμμένον (Win.-Moult., p. 400). συγκληρονόμα (or συνκληρονόμα , LTTrWHRV) = fellow-heirs with the Jews ; the only occurrence of the word in the NT in this application (for other applications cf. Rom 8:17 ; Heb 11:9 ; 1Pe 3:7 ). καὶ σύσσωμα : and fellow-members . σύσσωμος ( σύνσωμος , LTTrWHRV) in the NT occurs only here and is unknown to classical Greek, although Arist. uses συσσωματοποιεῖν ( De Mundo , iv., 30). It was probably constructed by Paul for his present purpose. It means belonging jointly to the same body . καὶ συμμέτοχα τῆς ἐπαγγελίας : and fellow-partakers of the promise . συμμέτοχος ( συνμέτοχος , LTTrWHRV) is found in the NT only here and in Eph 5:7 . It occurs also in Joseph. ( Jew. Wars , i., 24, 6), and in Justin ( Apol. ii., 13). The verb συμμετέχω , however, is used in classical Greek (Eurip., Supp. , 648; Plato, Theaet. , 181 c, etc.), although it is not found in the NT. τῆς ἐπαγγελίας , not specifically the promise of the Spirit, but, as undefined, the promise of Salvation , the Messianic promise in its length and breadth. The three terms describe the Gentiles, therefore, first generally as heirs together with the believing Jews in all things, and then more particularly as belonging equally with them to the same corporate body and sharing equally with them in the Messianic promise. The TR inserts αὐτοῦ after ἐπαγγελίας , It is wanting, however, in the best documents ( [227] [228] [229] [230] [231] , 17, etc.) and is to be omitted. ἐν τῷ Χριστῷ διὰ τοῦ εὐαγγελίου : in Christ through the Gospel . For the τῷ Χριστῷ of the TR (with [232] [233] [234] [235] , etc.) read Χριστῷ Ἰησοῦ (with [236] [237] [238] , 17, etc.). These words are best taken as qualifying all the three former terms. The joint-heirship, membership, and participation had their objective ground and reason in Christ Jesus, and were made the actual possession of these Gentiles by the medium or agency of the Gospel that was preached to them.

[227] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[228] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[229] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).

[230] Codex Ephraemi (sæc. v.), the Paris palimpsest, edited by Tischendorf in 1843.

[231] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[232] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[233] Codex Augiensis (sæc. ix.), a Græco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.

[234] Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.

[235] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.

[236] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[237] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[238] Codex Ephraemi (sæc. v.), the Paris palimpsest, edited by Tischendorf in 1843.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Eph_3:6

The mystery made known to the apostles and prophets of the new dispensation, was εἶναι τὰ ἔνη συγκληρονόμα, κτλ., i.e. that the Gentiles are, in point of right and fact, fellow heirs, of the same body, and partakers of this promise. The form in which the calling of the Gentiles was predicted in the Old Testament led to the general impression that they were to partake of the blessings of the Messiahs reign by becoming Jews, by being as proselytes merged into the old theocracy, which was to remain in all its peculiarities. It seems never to have entered into any human mind until the day of Pentecost, that the theocracy itself was to be abolished, and a new form of religion was to be introduced, designed and adapted equally for all mankind, under which the distinction between Jew and Gentile was to be done away. It was this catholicity of the Gospel which was the expanding and elevating revelation made to the apostles, and which raised them from sectarians to Christians.

The Gentiles are fellow heirs. They have the same right to the inheritance as the Jews. The inheritance is all the benefits of the covenant of grace; the knowledge of the truth, all church privileges, justification, adoption, and sanctification; the indwelling of the Spirit, and life everlasting; an inheritance so great that simply to comprehend it requires divine assistance, and elevates the soul to the confines of heaven. Hence Paul prays (Eph_1:17, Eph_1:18), that God would give the Ephesians the Spirit of revelation that they might know what is the riches of the glory of the inheritance to which they had been called.

They are σύσσωμα; i.e. they are constituent portions of the body of Christ; as nearly related to him, and as much partakers of his life as their Jewish brethren. The hand is not in the body by permission of the eye, nor the eye by permission of the hand. Neither is the Gentile in the church by courtesy of the Jews, nor the Jew by courtesy of the Gentiles. They are one body.

What in the preceding terms is presented figuratively is expressed literally, when it is added, they are partakers of his (Gods) promise. The promise is the promise of redemption; the promise made to our first parents, repeated to Abraham, and which forms the burden of all the Old Testament predictions. Gen_3:14, Gen_19:22, Gen_19:29.

The only essential and indispensable condition of participation in the benefits of redemption is union with Christ. The Gentiles are fellow heirs, and of the same body and partakers of the promise, says the apostle, in Christ, i.e. in virtue of their union with him. And this union is effected or brought about, by the Gospel. It is not by birth nor by any outward rite, nor by union with any external body, but by the Gospel, received and appropriated by faith, that we are united to Christ, and thus made heirs of God. This verse teaches therefore

1. The nature of the blessings of which the Gentiles are partakers, viz. the inheritance promised to the people of God.

2. The condition on which that participation is suspended, viz. union with Christ; and

3. The means by which that union is effected, viz. the Gospel. Hence the apostle enlarges on the dignity and importance of preaching the Gospel. This is the subject of the verses which follow.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

Translate, "That the Gentiles are," &c. "and fellow members of the same body, and fellow partakers of the (so the oldest manuscripts read, not 'HIS') promise, in Christ Jesus (added in the oldest manuscripts), through the Gospel." It is "in Christ Jesus" that they are made "fellow heirs" in the inheritance of GOD: "of the same body" under the Head, CHRIST JESUS; and "fellow partakers of the promise" in the communion of THE HOLY SPIRIT (Eph 1:13; Heb 6:4). The Trinity is thus alluded to, as often elsewhere in this Epistle (Eph 2:19-20, Eph 2:22).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 6. That the Gentiles should be fellow heirs] This is the substance of that mystery which had been hidden from all ages, and which was now made known to the New Testament apostles and prophets, and more particularly to St. Paul.

His promise in Christ] That the promise made to Abraham extended to the Gentiles, the apostle has largely proved in his Epistle to the Romans; and that it was to be fulfilled to them by and through Christ, he proves there also; and particularly in his Epistle to the Galatians, see Ga 3:14. And that these blessings were to be announced in the preaching of the Gospel, and received on believing it, he every where declares, but more especially in this epistle.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(6) That the Gentiles should be fellowheirs.—More exactly, are fellow-heirs, admitted already fully in God’s councils, as partially in actual fact to the kingdom of God.

And of the same body, and [fellow-] partakers of his promise.—These three words (of which the last two are peculiar to this Epistle) evidently describe progressive steps in the work of salvation. First comes the acceptance by God to a share in the inheritance, as “heirs of God, and joint-heirs with Christ” (Rom_8:17); next, incorporation into the mystical body of Christ; lastly, the actual enjoyment of a share in the promise—that is, all the spiritual blessings of the covenant, called “promises” because, though real in themselves, they are only an earnest of the hereafter. At every point stress is laid on their fellowship with Israel in all these gifts. The shoots of the wild olive (Rom_11:17) are first chosen out, then “grafted in,” and lastly “partake with the natural branches of the root and fatness of the olive tree.”

In Christ by the gospel.—These words should be joined with all the three preceding. Of all the privileges of the new life, the being “in Christ” is the substance, the reception of the gospel in faith the instrument.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

6. That the Gentiles, &c.] It is well to pause over a passage like this, and reflect that what seems now to be an axiom of religious thought, the equality of mankind in view of the offer of salvation, was once an immense and long-withheld discovery. See above, on Eph_2:11.

should be] Better, are; in the plan of God, now disclosed.

fellowheirs] Cp. Rom_8:17; Gal_3:29; Gal_4:7. They are the children of God and brethren of Christ, equally with Jewish believers, and so equally heirs of their Father’s kingdom; “joint-heirs with Christ” of “the better country, that is the heavenly” (Heb_11:16).

of the same body] Better, fellow-members, a version which preserves the likeness of the two Greek words represented by this expression and “fellowheirs” respectively. On “the body,” see notes on Eph_2:16.

partakers] Fellow-partakers, R.V., still preserving the similarities of the Greek.

his promise] See on Eph_2:12. Read, the promise.

in Christ] Only in vital union with Christ was the promise to be inherited. It was inextricably involved in Him.

by the gospel] Better, by means of the Gospel; the instrument by which the Divine Plan of Gentile incorporation is to be made actual. Cp. 1Co_4:15, “I begot you by means of the Gospel.” See also Rom_10:8-15; Rom_16:25-26.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

That the Gentiles should be fellowheirs,.... With the Jews, of all the blessings of grace, of lasting salvation, and of the eternal, incorruptible, and never fading inheritance in heaven; that they should be heirs of God, and joint heirs with Christ Jesus, and inherit all things: and heirs they are by being Christ's, and on account of their special adoption through him, and their justification by his righteousness; and which appears by their regeneration to a lively hope of the inheritance reserved for them in heaven:

and of the same body: coalesce in one and the same church state, with the believing Jews, under one and the same head, Christ Jesus, and participate of the same grace from him, being all baptized into one body, and made to drink of the same Spirit, and enjoy the same privileges and immunities.

And partakers of his promise in Christ by the Gospel; as of God, being their covenant God, which is the great promise of the covenant; or of the Spirit, his gifts and graces, called the promise of the Spirit; or of eternal life and happiness, as the gift of grace through Christ. Now all these promises, and all others, are in Christ, yea and amen, safe and secure; and it is through being in Christ that any come to partake of them; and that by the means of the Gospel, as these Gentiles were to do, and did: the Gospel is a declaration of what God has promised in covenant to his people; this was carried among the Gentiles, and was made effectual to their participation of the things contained in it.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

6 That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:

Ver. 6. Gentiles should be fellowheirs] Co-heirs, concorporate, and consorts; three sweet societies, the former founded upon the two latter.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

That the Gentiles should be fellow-heirs - Fellow-heirs with the ancient people of God - the Jews - and entitled to the same privileges; see the Rom 8:17, note and Eph 2:13-18, note.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

That the Gentiles should be coheirs, &c. This is the mystery which was heretofore unknown, and now revealed. This is what the greatest part of the Jews could never be brought to believe, that the Gentiles should be equally sharers with them of God’s promises and blessings. They were strangely scandalized that St. Peter should receive Cornelius, an uncircumcised man, into the same communion. On the like account they persecuted St. Paul. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

That the Gentiles should be fellow heirs; i.e. have an equal right to the heavenly inheritance with the believing Jews.

And of the same body; the same mystical body whereof Christ is the Head.

And partakers of his promise; the great promise of the covenant, which comprehends all the rest under it.

In Christ; in whom all the promises have their accomplishment, 2Co 1:20.

By the gospel; as the means or instrument by which God works faith, whereby they are made partakers of the promise, fellow heirs, &c.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

6. What this mystery is he now expresses.

The Gentiles—All nations besides the sons of Abraham: for both in language and in action St. Paul showed his wonderful prophetic comprehension of the vastness of his apostleship, as including (Rom_16:26) all nations. This called him east and west, and moved him to make Rome his capital. And this indicates, too, that he understood not that the probationary age was to be closed by a speedy advent of Christ, but believed himself to stand at the threshold of a new dispensation of the universal gospel to mankind for ages.

Fellow heirs… partakers—Our English feebly represents the apostle’s Greek. We render it, The Gentiles be co-heirs, co-embodied, and co-sharers. The Jews had so interpreted the prophets as to assume that Jerusalem should be imperial instead of Rome, and the subjugated Gentiles should be their subjects and servants. But to Paul is revealed a new and better gospel. There is to be no political conquest. Simply the antagonism of ages is to be removed, and all the world stand equal under the Christ.

Promise—The promise of a universal Saviour, first given in Paradise, repeated to Abraham, and re-echoed by the prophets of old.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

That the Gentiles are fellow-heirs heirs with the Jews of the same inheritance. (see Eph_1:11) and fellow-members of the body (this figure is repeated and applied in, (Eph_4:4, Eph_4:16, Eph_4:25) and fellow-partakers of the promise in Christ Jesus through the gospel the promise to Abraham, "In thee and in thy seed shall all the families ofthe earth be blessed." They do not get this blessing indirectly through the Jews, or by becoming Jews, but directly, as Gentiles; and they become fellow-heirs, fellow-members, and fellow-partakers "in Christ Jesus," enjoying all privileges in him, in a state of union and fellowship with him. To this state they are invited and admitted through the gospel; by receiving the glad tidings they enter on these blessings. (comp. Rom_10:15, Rom_10:18) This statement of religious equality between Jews and Gentiles is strong, clear, complete; the more remarkable that Paul himself had bad so strong Jewish prejudices; only one of dearest insight and highest courage could proclaim the truth so emphatically; it is little wonder if many believing Jews, less enlightened and less courageous, shrank from his statements as too strong.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

That the gentiles are joint-heirs - Of God. And of the same body - Under Christ the head. And joint-partakers of his promise - The communion of the Holy Ghost.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

That the Gentiles

That the Gentiles were to be saved was no mystery Rom 9:24-33; Rom 10:19-21. The mystery "hid in God" was the divine purpose to make of Jew and Gentile a wholly new thing--"the church, which is his Christ’s body," formed by the baptism with the Holy Spirit 1Co 12:12; 1Co 12:13 and in which the earthly distinction of Jew and Gentile disappears; Eph 2:14; Eph 2:15; Col 3:10; Col 3:11. The revelation of this mystery, which was foretold, but not explained by Christ Mat 16:18 was committed to Paul. In his writings alone we find the doctrine, position, walk, and destiny of the church.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

6. That. The mystery long hidden, but at last revealed, is now given. The Gentiles should be fellow-heirs. The wall of partition broken down, Jews and Gentiles equally received, heirs alike of the gospel, fellow-members of the church, fellow-partakers of the gospel promises. Compare Acts 10:34; 11:18; 13:46–48.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

the Gentiles are fellow heirs ... through the gospel

This is the hidden truth Paul began to explain in the previous verse. The Gentiles who receive Christ also receive the same things as the Jewish believers.

fellow members of the body

The church is often referred to as the body of Christ. (See: Metaphor)

in Christ Jesus

"In Christ Jesus" and similar expressions are metaphors that frequently occur in the New Testament letters. They express the strongest kind of relationship possible between Christ and those who believe in him.

through the gospel

Possible meanings are 1) because of the gospel the Gentiles are fellow sharers in the promise or 2) because of the gospel the Gentiles are fellow heirs and members of the body and fellow sharers in the promise.

translationWords

Gentile

heir

body

promise

in Christ

Christ

Jesus

good news

servant

gift

God

grace

power

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

6. συνκληρονόμα. Cf. on κληρονομία Eph 1:14.

σύνσωμα, ἅπ. λεγ. Cf. ἐν ἑνὶ σώματι, Eph 2:16.

συνμέτοχα τῆς ἐπαγγελίας. Cf. Eph 2:12 (τῶν διαθηκῶν τῆς ἐπαγγελίας), Eph 1:13 (τῷ πνεύματι τῆς ἐπαγγελίας).

διὰ τοῦ εὐαγγελίου. Cf. on Eph 1:13. The Gospel enshrines ‘the mystery,’ and is the means by which it is made effectual in bringing men to their inheritance. St Paul almost personifies it (cf. Eph 6:19).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

6. εἶναι τὰ ἔθνη συγκληρονόμα καὶ σύσσωμα … (namely) “that the Gentiles are fellow-heirs (or joint possessors) and fellow-members of the body.” Epexegetical; stating, not the purpose, but the content of the μυστήριον. The “should be” of AV. is not grammatically tenable. συγκληρονόμα, fellow-heirs, not with Christ, as in Rom 8:17 (and Jerome here), for it is “in Christ,” but with the believing Jews. The word συγκληρονόμος is found four times in the N.T. and once in Philo, but not elsewhere. σύσσωμα, incorporated with them into the body of which Christ is the Head. The word is not found elsewhere (except in the Fathers), and is supposed to have been perhaps formed by St. Paul. But as Aristotle has the compound συσσωματοποιεῖν (De Mundo, iv. 30), it is more probable that the adjective was in use.

καὶ συμμέτοχα τῆς ἐπαγγελίας ἐν χριστῷἸησοῦ

The Received Text has αὐτοῦ after ἐπαγγ., with Dbc G K L, al.; but the word is absent from א A B C D* P 17, al. Χριστῷ of the Text Rec. rests on nearly the same MS. authority, with the addition of D; while ΧριστῷἸησοῦ has the authority of א A B C P 17.

“And joint-partakers of the promise in Christ Jesus.” The accumulation of epithets is due to the importance of the matter; there is no climax, for συμμέτ. is not stronger than σύσσωμα. The former word is found outside this Epistle only in Josephus, but the verb συμμετέχω occurs in Xen. and Plato. Jerome renders the words “cohaeredes et concorporales et comparticipes promissionis,” defending the inelegance of the Latin by the importance of correctly representing the Greek. The genitive ἐπαγγ. depends only on συμμετ. The promise is the promise of salvation, of a part in the kingdom of the Messiah; and to be partakers of the promise is to be joined with those to whom the promise is given. There is no need, then, to take ἡ ἐπαγ. as = the thing promised, still less to understand this specially of the Holy Spirit. In the passages to which Eadie and others refer in support of such a restriction, the Spirit is expressly named, e.g. Gal 3:14; ch. 1:13.

ἐν Χριστῷ Ἰησοῦ and διὰ τοῦ εὐαγγελίου refer to all three epithets. “In Christ Jesus through the gospel.” In Christ, not διά, for He was not simply the means; it was in His person that this effect was produced. Cf. 1:7; and for an analogous distinction between ἐν and διά, even where both substantives are impersonal, 1Pe 1:5, ἐν δυνάμει Θεοῦ φρουρουμένους διὰ πίστεως, and Heb 10:10, ἐν ᾧ θελήματι ἡγιασμένοι ἐστε διὰ τῆς προσφορᾶς κ.τ.λ.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Fellow - - heirs - of the same body - partakers [συγκληρονομα συσσωμα συμμετοχα] . The second of these words occurs only here; the third only here and ch. 5 7. They are strange to classical Greek.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.