In this verse the apostle returned to the thought with which he began this section ( Ephesians 3:1). God had entrusted Paul with the mystery of the church and had given him a ministry of evangelizing the Gentiles. Therefore his Ephesian readers should not view his present imprisonment as a tragedy but simply as part of his ministry. His ministry was for them and for their glory, so they should view his tribulations as part of God"s good will for him and for them (cf. Philippians 1:7). [source][source][source]
"The mystery of Ephesians 3is the equality of Jews and Gentiles in the body of Christ. This equality and this body were not revealed in the Old Testament. They were made known only after the coming of Christ by the Spirit to the apostles and prophets including Paul but not excluding others." [1][source]
Saucy, a "progressive dispensationalist," interpreted the mystery in a slightly different way. [source][source][source]
"Our examination of the mystery in Ephesians 3leads us to a mediating position between traditional dispensational and nondispensational views [2]. The unity of Jews and Gentiles in Christ is taking place in the church in partial fulfillment of Old Testament promises. Messianic days have dawned, albeit in a way not clearly anticipated in the prophecies. Rather than one grand age of fulfillment under the messianic reign, the prophetic fulfillment has been divided into two ages related to the two comings of Christ. In this first age of fulfillment, the spiritual messianic salvation is already present in the gospel. This gospel is broadly spoken of as the mystery, or the mystery of Christ, or the mystery of the gospel. The specific spiritual unity of all peoples entailed in this gospel is the content of the mystery of Ephesians 3." [3][source]
Whereas the Old Testament predicted the unity of Jewish and Gentile believers, it did not reveal their complete equality in Christ. On this point all dispensationalists and covenant theologians agree. [source][source][source]
Context Summary
Ephesians 3:1-13 - Gentiles Share The "unspeakable Riches"
Dispensation should be rendered, "stewardship." We are God's trustees for men. To each of us is given some special phase of truth which we must pass on to others by the force of our character or by the teaching of our lips. It was given to Paul to make known the great truth that Gentiles might enter the Church of God on equal terms with Jews. During the earlier stages of human education this secret had been withheld; but with the advent of the Son of man, the doors into the Church had been thrown open to all. Paul's insistence on this truth was the main cause of the hatred and opposition which checkered his life. Fellow-heirs, fellow-members, and fellow-partakers! This truth was not the result of logical argument, but had been communicated by direct revelation, as was so much else in Paul's teaching. See Galatians 1:11, etc.
The history of the Church-its genesis, growth, and development-is the subject of angelic study, Ephesians 3:10. In the story of redemption there are presented and illustrated aspects of the divine nature which are to be learned nowhere else, and therefore heavenly intelligences bend with eager interest over human history from the viewpoint of the Church of Christ. [source]
Chapter Summary: Ephesians 3
1The hidden mystery that the Gentiles should be saved was made known to Paul by revelation; 8and to him was that grace given, that he should preach it 13He desires them not to be discouraged over his tribulation; 14and prays that they may perceive the great love of Christ toward them
Greek Commentary for Ephesians 3:13
That ye faint not [μη ενκακειν] Object infinitive with μη mē after αιτουμαι aitoumai The infinitive (present active) ενκακειν enkakein is a late and rare word (see already Luke 18:1; 2 Thessalonians 3:13; 2 Corinthians 4:1,2 Corinthians 4:16; Galatians 6:9) and means to behave badly in, to give in to evil Paul urges all his apostolic authority to keep the readers from giving in to evil because of his tribulations for them. [source]
Your glory [doxa humōn)] As they could see. [source]
Faint [ἐγκακεῖν] Lit., lose heart. Κακός in classical Greek, but not in the New Testament, sometimes means cowardly. [source]
Reverse Greek Commentary Search for Ephesians 3:13
Hebrews 3:6The confidence and the rejoicing of the hope [τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος] The combination confidence and rejoicing N.T.oRejoicing or boasting of hope N.T.obut comp. 1 Thessalonians 2:19. For παρρησία confidencesee on 1 Timothy 3:13. The entire group of words, καύχημα groundof glorying, καύχησις actof glorying, and καυχᾶσθαι toglory, is peculiarly Pauline. Outside of the Pauline letters καυχᾶσθαι occurs only James 1:9; James 4:16; καύχησις only James 4:16; and καύχημα only here. The thought here is that the condition of being and continuing the house of God is the holding fast of the hope in Christ ( ἐλπίδος of the object of hope) and in the consummation of God's kingdom in him; making these the ground of boasting, exultantly confessing and proclaiming this hope. There must be, not only confidence, but joyful confidence. Comp. Romans 5:3; Ephesians 3:12,Ephesians 3:13; Philemon 3:3. [source]
What do the individual words in Ephesians 3:13 mean?
ThereforeI implore [you]notto lose heartatthetribulationsof meforyouwhichisgloryof you
Greek Commentary for Ephesians 3:13
Object infinitive with μη mē after αιτουμαι aitoumai The infinitive (present active) ενκακειν enkakein is a late and rare word (see already Luke 18:1; 2 Thessalonians 3:13; 2 Corinthians 4:1, 2 Corinthians 4:16; Galatians 6:9) and means to behave badly in, to give in to evil Paul urges all his apostolic authority to keep the readers from giving in to evil because of his tribulations for them. [source]
As they could see. [source]
Lit., lose heart. Κακός in classical Greek, but not in the New Testament, sometimes means cowardly. [source]
Reverse Greek Commentary Search for Ephesians 3:13
“Because of the elect.” God‘s elect (Romans 8:33; Colossians 3:12; Titus 1:1) for whom Paul suffered so much (2 Corinthians 1:6; 2 Corinthians 12:15; Philemon 2:17; Ephesians 3:1, Ephesians 3:13). [source]
The combination confidence and rejoicing N.T.oRejoicing or boasting of hope N.T.obut comp. 1 Thessalonians 2:19. For παρρησία confidencesee on 1 Timothy 3:13. The entire group of words, καύχημα groundof glorying, καύχησις actof glorying, and καυχᾶσθαι toglory, is peculiarly Pauline. Outside of the Pauline letters καυχᾶσθαι occurs only James 1:9; James 4:16; καύχησις only James 4:16; and καύχημα only here. The thought here is that the condition of being and continuing the house of God is the holding fast of the hope in Christ ( ἐλπίδος of the object of hope) and in the consummation of God's kingdom in him; making these the ground of boasting, exultantly confessing and proclaiming this hope. There must be, not only confidence, but joyful confidence. Comp. Romans 5:3; Ephesians 3:12, Ephesians 3:13; Philemon 3:3. [source]