Jesus was our basis for approaching god

JESUS WAS OUR BASIS FOR APPROACHING GOD
EDITED BY GLENN PEASE
Ephesians 3:11-12 11accordingto his eternal purpose
that he accomplishedin ChristJesus our LORD. 12In
him and through faith in him we may approachGod
with freedom and confidence.
BIBLEHUB RESOURCES
The New Spirit Of A Approach To God
Ephesians 3:12
T. Croskery
As the effectof the work of redemption, we stand in a new relation to God,
which entitles us to a continuous accessto him, free, unrestricted, and
confiding.
1. WE HAVE BOLDNESS AND ACCESS TO GOD. There is an open,
intrepid speaking which springs from a mind confident in itself and strong in
the justice of the cause it espouses;but the freedom of speechhere referred to
is basedupon a true appreciation of our relation to Christ and the security
enjoyed by the believer in the midst of all his tremors and dubieties. Our God
is indeed a consuming fire, yet the believer can approachhim without servile

fear, simply because Christis the way of access, andthe heart has been
sprinkled from an evil conscience throughhis blood.
II. IT IS IN CHRIST WE HAVE THIS CHANGED DISPOSITION IN
PRAYER. He died that we might have "boldness to enter into the holiest." We
see in his atonement, not a means of deliverance out of the bands of God, but
the strongestofall reasons for casting ourselves into the bands of God as the
very best Friend we have in all the universe. Our security from the wrath of
God is in the bosomof God. It is Jesus who gives us audience with God,
dispelling at the same time from the mind of the worshipper those suggestions
which would restrict or narrow the riches of God's love.
III. IT IS BY FAITH IN CHRIST WE REACH THIS NEW TEMPEROF
BOLDNESS.It is by the faith of which Christ is both the Object and the
Author, discovering to us the dignity of his person, the efficacyof his work,
the security of his love, that we are enabled joyfully to approachGod. It is
thus we have confidence in our approaches to God. Christ's sacrifice, as it has
given infinite satisfactionto God, is fitted to inspire the soul of the believer
with perfect confidence. He sees that nothing more is needed to, ensure his
everlasting acceptance, andis thus led to tread with boldness the entrance into
the sanctuaryof God's presence. He has peace with God through our Lord
Jesus Christ. He has confidence in regardto his interest in God's love, in
regard to the power and faithfulness of God to fulfill his promises, and in
regard to the continuousness of the supply of grace necessaryto his final
salvation.
IV. THE EFFECTSOF THIS BOLDNESSAND ACCESS TO GOD ARE TO
MAKE US SUPERIOR TO ALL THE AFFLICTIONS OF LIFE. The apostle
beseeches the Ephesians, on this ground, not to lose heart on accountof the
afflictions that had come to himself on their account. The cynical philosopher
represents most as easilyreconciledto the misfortunes of their friends, but

Christianity not only enjoins but sustains a nobler temper. So close was the
relationship that existed betweenthe apostle and the saints at Ephesus, that
his afflictions had fallen upon them like almost the reality of a personal
experience. They were not to be discouragedby his tribulations, which were,
after all, the price paid for his uncompromising assertionof their rights as
Gentiles. - T.C.
Biblical Illustrator
In whom we have boldness and accesswith confidence by the faith of Him.
Ephesians 3:12, 13
Access to God through Christ
J. Lathrop, D. D.
I. We have ACCESS. Approach to God in worship. Such a state of peace with
God as allows a freedom of intercourse.

II. We have BOLDNESSOF ACCESS. Fulness ofliberty to draw nearto
God. The word also expressesthat freedom of spirit with which we should
come to God. The disposition of our hearts should correspondwith the liberal
and gracious dispensationunder which we are placed.
III. We have ACCESS WITH CONFIDENCE(see 1 John 3:21, 22; 1 John
5:14, 15). To confidence of successin prayer it is necessary that we "ask
according to God's will" — for such things as He allows us, and in such a
manner as He requires us to ask. What God has absolutely promised, He will
certainly bestow. What He has promised conditionally, will follow our
compliance with the conditions.
IV. ALL OUR HOPE OF SUCCESS IN PRAYER MUST REST UPON THE
MEDIATION OF JESUS CHRIST. In His flame we are to come before God;
and in the virtue of His atonement and intercessionwe may hope for
acceptance. Concluding reflections:
1. In the Apostle Paul we have a noble example of benevolence. He was joyful
in his tribulation, finding that it conducedto the happiness of others. It is the
glory of the religion of Jesus, that, where it comes with power, it enlarges the
mind, purifies the affections, subdues the passions, sweetensthe temper,
softens the heart to sensibility and love, and excites to every goodwork.
2. We are taught that new converts should be assistedand encouragedin
religion.
3. We farther learn, that our best support under the troubles of the world, is
that boldness of accessto God, which we enjoy in Christ Jesus.

4. How greata thing it is to pray as we ought to pray in such a manner, that
we can truly say, "We have had accessto God"!
5. Let the grace and condescensionofGod encourage us, unworthy as we are,
to come often into His presence. He is rich in mercy to them who call upon
Him. Our wants are great and numerous, and He only cansupply them. Let
us attend to our wants, and we shall find matter for prayer, and know what to
say when we stand before Him.
(J. Lathrop, D. D.)
Access by Christ
Paul Bayne.
1. In Christ only is our conscienceable to plead its righteousness before
God.(1)We must therefore think on this inestimable benefit, that we whose
conscienceswere wontto accuse us, may now have assurancethrough
Christ.(2) Commit thyself to Christ; let Him be thy guide to walk by as the
Way, to be counselledby Him as the Truth, and quickened and strengthened
by Him as thy Life; and never doubt but He will bring thee safelyto God, and
thou shalt never miscarry.
2. In Christ we may securelycome into God's presence. Two things which
breed confidence.
(1)Affinity of nature.
(2)Familiarity and acquaintance.

3. Wickedmen are deceivedwho are persuadedof their security to Godward.
4. To have benefit by Christ we must believe on Him.
(1)A woeful case itis to live in unbelief.
(2)Faith is not a bare assent, but a confident embracing with the heart of the
thing assentedto.
(3)Faith only looks to Christ.
(Paul Bayne.)
Filial boldness, through Christ, in approaching the Father
W. Jay.
The apostle here tells us of an exalted privilege. Let us consider —
I. THE MATTER OF THE PRIVILEGE — "Access."But accessto whom?
The apostle does not mention this: it was needless. Godwas the Being
necessarilyimplied. For, "it is with Him we have to do" mainly and
principally in the concerns ofthe souland eternity. He is not only the greatest
and the best of Beings, but we are most perfectly relatedto Him. We may view
man in three states with regardto God.
1. We may view him before the fall, and in his original condition. Then, he was
one altogetherwith God. He wore His image. He lived in His presence. He

enjoyed His smiles, and carried on continual intercourse with Him, and he
was no more afraid to meet Him than a child was afraid to meet the tenderest
of fathers, or the most endeared of mothers. But, alas!this condition was
broken up by sin. We must, therefore, view him —
2. In his fall. Alienated: far from God. Sin separates. Hence results our
degradationand wretchedness.
3. We may view man, again, in his renewed state. He now feels his need of
God, and returns to Him with weeping and supplication. And he not only
seeks,but finds Him, and is in a state of accessto God.Let us observe some of
the characters under which we have accessto God.
1. We have accessto Him as a pardoning God. Everything must begin here.
2. We have accessto Him as a supplying God. We need not only forgiveness,
but supplies. We are poor. I mean now spiritually poor. We are as poor as
poverty itself. We have no righteousness;we have no strength; we have no
wisdom of our own.
3. We have accessto Him, also, as a communing God. We have access, not
only to tits door, but into His house;and not only to His house but to His
table, and even to His pavilion — we can come, "evento His seat." We have
access to His ear, and can pour out our hearts before Him. We canspeak
familiarly with Him and hold converse with Him. We can lean upon His arm.
We canrest on His bosom: we can "rejoice in Him with joy unspeakable, and
full of glory." So much for the matter of this privilege.

II. Observe THE MANNER. We have boldness and access withconfidence.
1. Considerit as an exclusionof that despair and that despondencywhich very
naturally arises from convictionof sin.
2. We may view it in oppositionto the bondage of Judaism.
3. As distinguished from the usual accessand modes of approach among men.
Now, look at earthly monarchs they cannot give you real access to them at all
times, it would lower their dignity. For as they have no real greatness, they
must substitute the show of it; and this is very difficult, for realmeanness
underneath will often break through all external greatness;and if they were
easyof access, theywould be, unquestionably, invaded and incommoded.
They are obliged, therefore, to have modes of distance and reserve. There
must be guards and establishedrules of etiquette, and the sovereigncanonly
be approachedat particular times, seenonly on particular occasions,and
heard only on things of importance. Then, too, the interview is short, and
frequently is the subject full of intimidation. Such is the impression of external
greatness,that Madame Guion, though accustomedto a court, tells us, she
"was always breathless whenin the presence of Napoleon." Butyou, brethren,
are not breathless in approaching the King of kings, and the Lord of lords —
"who only hath immortality" — "before whom all nations are nothing, yea,
less than nothing, and vanity." You can approach Him at all times; you can
have access to Him on all occasions!
III. THE MEDIUM of all this. "We have boldness and access withconfidence
by the faith of Him." Here we see that He is the object of faith; and that, as
faith can only, as exercisedupon Him, bring the relief we need; thus we see
your faith is as necessaryin one sense, as Christis in another. Yes, the one is
necessarilymeritorious; and the other instrumental. But the faith is as

necessaryas the Saviour Himself. That is, here is the remedy; but the
application of that remedy is necessarilyto be procured as well as the remedy
itself. As, for instance, eating is as necessaryto our support, as the food we
partake of. Now, faith takes in three views of it, eachof which is perfectly
encouraging:and the more we exercise faith in Christ, the more freedom shall
we find in drawing near to God. First, we have "boldness and access with
confidence through the faith of Him," as the gift of God. Then, secondly, "We
have boldness and access withconfidence by the faith of Him," as a sacrifice
for sin. Thirdly, we have "boldness and accesswithconfidence by the faith of
Him," as our risen and exalted Saviour.
(W. Jay.)
The mediation of Christ a motive to confidence in prayer
R. South, D. D.
I. THAT THERE IS A CERTAIN BOLDNESS AND CONFIDENCE VERY
WELL CONSISTING WITHAND BECOMING OF OUR HUMBLEST
ADDRESSESTO GOD. This is evident; for it is the very language ofprayer
to treat God with the appellation of "father";and surely every sonmay own a
decent confidence before his father, without any entrenchment either upon
paternal authority or filial reverence. As for the nature of this confidence, it is
not so easilyset forth by any positive description, as by the oppositionthat it
bears to its extremes;which are of two sorts:
(1)In defect;
(2)In excess.
1. And for those of the first sort, that consistin defect.(1)This confidence is, in
the first placer opposedto desperationand horror of conscience.

2. This confidence is opposedalso to doubting and groundless scrupulosities.
"I will," says Paul, "that men pray everywhere, lifting up holy hands, without
wrath and doubting" (1 Timothy 2:8). Why? Suppose they should doubt and
waverin presenting their prayers to God. "Let not such an one," says St.
James, "think that he shall receive anything of the Lord" (James 1:7). And
the reasonis plain, for no man is to pray for anything but what God both
allows and commands him to pray for. Is it not clearthat his suspicion
upbraids either God's power, that He cannot, or His truth, that He will not
make goodthe effects of His promise? But it will perhaps be pleaded in
defence and excuse ofsuch doubting, that it arises not from any unbecoming
thoughts of God, but from the sense of the unworthiness of him that prays;
which makes him question the successofhis petition, notwithstanding all the
Divine mercy and liberality. But to this I answer, that by the plea of
unworthiness is meant, either an unworthiness in point of merit; and so the
argument would keepa man from praying forever, forasmuch as none can
ever pretend a claim of merit to the thing he prays for, as shall be more fully
observedhereafter. Or, secondly, it is meant of an unworthiness in point of
fitness to receive the thing prayed for; which fitness consists in that
evangelicalsincerity, that makes a man walk with that uprightness, as not to
allow himself in any sin.
2. Having thus shown the two extremes to which the confidence spokenofin
the text is opposedin point of defect, I come now to treat of those to which it is
opposedin point of excess, and to show, that as it excludes despair and
doubting on the one hand, so it banishes all rashness and irreverence on the
other. It is indeed hard for the weak and unsteady hearts of men to carry
themselves in such an equal poise betweenboth, as not to make the shunning
of one inconvenience the falling into another; but the greaterthe danger is,
the greatermust be our attention to the rule.(1) First of all, then, confidence in
point of excess is opposedto rashness and precipitation. And prayer surely, of
all other duties and actions, oughtto be a reasonable service.It calls upon him
that undertakes it to considerbefore he resolves, againand againto consider,

into what presence he is going, what the thing is that he is about to do, what
preparedness and fitness he finds in himself for it, what the advantages ofa
right, and what the sad consequences ofan undue performance of it are like to
be. I have read that it has been reported of a holy person, that he used to
bestow a whole hour at leastin meditation before he kneeleddown to that
prayer which perhaps he uttered in three minutes. There is some boldness
that is the effectof blindness; and surely it is this that brings men to so sacred
and so concerning an action as prayer is, with such trivial spirits, such
rambling, uncollectedthoughts, and such offensive, profane behaviours.(2)
The confidence spokenofin the text, in point of excess is opposedto
impudence or irreverence;which, the truth is, is but the natural effectand
consequentof the former: for he that considers not the sacrednessofa thing
or action, cannot easilypay it that devotion and reverence that the dignity of it
requires. There are many ways by which this irreverence may show itself in
prayer, but I shall more especiallymention and insist upon two. First. The
using of saucy, familiar expressions to God. Secondly. This irreverence in
prayer shows itselfin a man's venting his crude, sudden, extemporary
conceptions before God. Why God should be pleasedwith that which
intelligent men laugh at, I cannotunderstand.
II. THE FOUNDATION OF THIS CONFIDENCE IS LAID IN THE
MEDIATION OF CHRIST.
III. THE REASON WHY CHRIST'S MEDIATION OUGHT TO MINISTER
SUCH CONFIDENCETO US IN OUR ACCESS TO GOD. He that is
confident in any action grounds his confidence upon the greatprobability of
the happy issue and successofthat action;and that probability of successis
grounded upon the fitness of the person entrusted with the managementof it.
The incomparable, singular fitness of Christ for the performance of that
work;which fitness will appear by considering Him under a three-fold
relation or respect.

1. And first we shall considerHim in relation to God, with whom He is to
mediate; who also in this business may sustain a double capacityin relationto
Christ:
(1)Of a Father.
(2)Of a Judge.(1)And first if we considerHim as His Father, there cannotbe
a more promising ground of successin all his pleas for us. For who should be
heard and prevail, if not a son pleading before his father? Nature itself takes
the cause in hand, and declaims it with more powerand insinuation than the
highest and the most persuasive oratory. To have the judge's ear is a great
matter, but his son has his heart also.(2)We have another ground of building
our confidence upon Christ's mediation with God, though consideredas a
judge; because He Himself has appointed Him to this work:"It was He that
laid help upon one that is mighty," as the psalmist says (Psalm 89:19), and
"that made the Man of His right hand, the Son of Man, strong for Himself"
(Psalm 80:17). He prepared and endowed Him with qualifications fit for so
greatan employment.
2. In the next place we are to considerHis fitness for this work in reference to
men, for whom He mediates;which will appearfrom that fourfold relation
that He bears to them.(1) And first let us look upon Him as a Friend; that is,
as one that we may trust with our nearestconcernments as freely as ourselves.
Friendship is an active and a venturous thing, and where it is real, it will make
a man bolder and more importunate for his friend than for himself. Now
Christ has all the perfections of human friendship, without the flaws and
weaknessesofit: and surely He will bestow a prayer for those for whom He
would spend a life.(2) Let us considerChrist as a Brother, and so we have a
further cause to repose a confidence in Him, in point of His mediation for us.
Brotherhoodunites persons by a certain tie, that is not only forcible but
sacred;and to violate it by any falsenessortreacheryof behaviour, is to injure

not only a man, but even humanity itself. And we may be sure that Christ will
be as much more concernedfor our affairs than an earthly brother, as such a
brother would be more than an ordinary acquaintance.(3)Let us consider
Christ as our Surety; and so we shall find the same, if not a greatercause, of
being confident of Him as our mediator. And now, after such an experiment of
His love to us, canwe doubt that He will stick at the lesserand lowerinstances
of kindness? that He will refuse to manage and enforce our petitions at the
throne of grace, who did not refuse to make Himself an offering to justice?(4)
And lastly, for the further confirmation of our confidence in our addressesto
God, we will considerChrist under a very different relation from all the
former, and that is as He is our Lord and Master. Sovereigntyand love are
not often found together;yet Christ has united them both in Himself: for as
He is the most absolute of lords, so He is the best and the most faithful of
friends, the kindest brother, and the ablestsurety. Nay, and He has founded
our friendship and our subjectionto Him, things very different, upon the
same bottom; which is, obedience to His laws (John 15:14).
3. I come now in the third and last place, to demonstrate the fitness of Christ
to he a mediator for us, by considering Him in respectof Himself, and those
qualifications inherent in Him, which so particularly qualify and dispose Him
for this work: His acquaintance with our condition: we need not spend much
time or labour to inform our advocate of our case:for His omniscience is
beforehand with us: He knows all our affairs, and what is more, our hearts,
better than we ourselves. And it is our happiness that He does so: for by this
means He is able to supply the defects of our prayers, and to beg those things
for us that our ignorance was not aware of.(2)He is heartily sensible of, and
concernedabout, whatsoeverconcerns us. Without which His knowledge
would avail us but little. He that would speak earnestlyand forcibly of
anything, must work it into his heart by a lively and a keensense of it, as well
as into his head by a clearknowledge and apprehension. For where the heart
is engaged, allthe actions follow:no part or powerof the soul canbe inactive,
when that is stirred; and being once moved itself, it moves all the rest. Now it
is the heart of Christ that every believer has an interestin: and we knew that
He carries that in His breastthat intercedes for us with Him, as well as He

with the Father.(3)His transcendent and more than human ability to express
and setforth everything that may be pleaded in our behalf to the best
advantage;which is the peculiar qualification of a goodadvocate, andthat
which makes the two former considerable. Foradmit that he knows both his
client's cause, andis heartily and warmly concernedfor it, yet if his tongue
and his eloquence doth not serve him to draw forth those thoughts and those
affections in a suitable defence of it, he is rather a goodman and a good
friend, than a goodadvocate or mediator. But now is there anyone that may
compare with Christ in respectof this faculty? to whom God has given "the
tongue of the wise";a tongue speaking with authority, commanding men, and
persuading God: nay, and who Himself was able to give His disciples such a
tongue, as all their adversaries, thoughnever so learned and eloquent, were
not able to resist.
IV. WHETHER THERE BE ANOTHER MEANS TO GIVE EFFICACY
AND SUCCESS TO THEM. If there is, it must be either —
(1)Something within; or,
(2)something without us.As for anything within us that may thus prevail with
God, it must be presumed to be the merit of our goodactions, which by their
intrinsic worth and value may lay claim to His acceptance. It cannot, I
confess, be the direct business of this discourse to treat of the merit of good
works. But for our direction, so far as may concernthe present subject and
occasion, I affirm, that it is impossible, not only for sinful men, but for any
mere creature, though of never so excellentand exalted a nature, properly to
merit anything from God, and that briefly for these two reasons.
1. Becausenone canmerit of another but by doing something of himself and
absolutely by his ownpower, for the advantage ofhim from whom he merits,

without that person's help or assistance. Butwhat can anything that the
creature can do advantage God?
2. To merit is to do something over and above what is due, no two things in the
world being more directly contrary than debt and merit. But now it is
impossible for any createdagentto do anything above its duty, forasmuch as
its duty obliges it to do the utmost that it can. It remains therefore that if there
be any other ground of this confidence, it must be something without us. And
if so, it must be the help and intercessioneither —
(1)Of the angels;or,
(2)of the saints.
I. And first for the angels:that they cannot be presumed to mediate for us and
present our prayers before God, I suppose may be made evident by these
reasons.(1)Because itis impossible for the angels to know and perfectly
discern the thoughts, that being the incommunicable property of God (2
Chronicles 6:30; Jeremiah17:10).(2)The secondreasonis, that it also exceeds
the measure of angelicalknowledge, forany angelby himself and his own
natural powerof knowing, to know at once all the prayers that are even
uttered in words here and there throughout the world; and that because it is
impossible for him to be actually presentin all places.
2. I come now to see whetherwe have any greaterground of confidence from
anything that the saints are like to do for us in this particular. Concerning
which we must observe, that the foregoing arguments brought againstthe
angels interceding for us, by reasonof their unacquaintance with our spiritual
affairs, proceedmuch more forcibly againstthe intercessionof the saints, who

are of much more limited and restrainedfaculties than the angels, and know
fewerthings, and even those that they do know in a much lesserdegree of
clearness thanangelicalknowledge rises to. But yet for the further proof of
the saints' unacquaintedness with what is done here below, these reasons may
be added over and above. As first, it is clearthat Godsometimes takes His
saints out of the world for this very cause, that they may not see and know
what happens in the world. For so says God to king Josiah(2 Chronicles
34:28), "Behold, I will gatherthee to thy fathers, and thou shalt be gathered to
thy grave in peace, neither shall thine eyes see all the evil that I will bring
upon this place, and the inhabitants thereof." Which discourse would have
been hugely absurd and inconsequent, if so be the saints'separationfrom the
body gave them a fuller and a clearerprospectinto all the particular affairs
and occurrencesthat happen here upon earth. But secondly, we have yet
further an express declarationof the saints'ignorance of the state of things
here below in those words in Isaiah 63:16, where the Church thus utters itself
to God, "Doubtless thou art our Father, though Abraham be ignorant of us,
and Israelacknowledgeus not." Abraham and Jacobsurelywere saints, and
those too none of the lowestrank;yet it seems they knew nothing of the
condition of their posterity, understoodnone of their wants and necessities.
Now in order to any man's establishing a rational confidence upon the
intercessionofthe saints for us, these three things are required.
1. That they be able thus to intercede for us.
2. That they accordinglywill.
3. And lastly, that a man certainly know so much.A failure in any of which
conditions renders all such hope and reliance upon them most absurd and
unreasonable. Forwhat foundation of hope can there be where there is no
powerto help? And what help can he afford me who knows not whether I
need help or no? But suppose that he does fully know my condition, yet

knowledge is not the immediate principle of action, but will; and no man goes
about the doing of anything because he knows it may be done, but because in
his mind he has resolvedto do it. And then as for the saints' will to pray for
us, since the measure of their will is the will of God calling and commanding
them to undertake such or such a work, where there is no such call or
command to the thing we are speaking of, we are to presume also, that neither
have they any will to it. But lastly, admitting that there is in them really both a
knowledge, andan actualwill fitting the saints for this office of interceding,
yet unless we are sure of it by certaininfallible arguments, we cannot build
our practice upon it, which is itself to be built upon faith, that is a firm
persuasionof both the reasonablenessandthe fitness of the thing we are to do.
(R. South, D. D.)
Confidence towards God realized in Christ
A. F. Muir, M. A.
I. HOW IT DISPLAYS ITSELF.
1. In boldness before the throne of grace (Comp. Hebrews 4:14-16). "The
boldness (of speech)," — it was wellknown and characteristic,Neverhad men
askedfor such greatthings, or with such conviction that they would be
granted.
2. In nearness to God and intimate fellowship with Him. All "veils," earthly
priests, etc., were discarded. Theirs was the "perfectlove" that "castethout
fear."
II. HOW IT IS PRODUCED.

1. In the personof Christ. He is the Mediatorthrough whom they are
reconciledto God, and in whose Divine-human nature the unity of men to
God is perfected.
2. Through faith. "The faith of Him," i.e., faith that is awakenedby Him, and
that rests upon Him. He transfers the affectionand trust of men to the Father.
(A. F. Muir, M. A.)
Freedomof accessto God
The Pulpit.
One of the most distinguished privileges enjoyed under the Christian
dispensation. God is willing to hold communion with us, and ready to do us all
possible good.
I. THE IMPORTANT PRIVILEGE HERE ASSERTED.
1. This blessing does not belong to
(1)The natural man;
(2)the hypocritical professor;
(3)the self-righteous moralist.

2. It belongs to the experimentalist in religion: the man who has felt the force
of Divine truth — who has sincerelyrepented of his sins — who has exercised
faith in Christ as the only Saviour — who is adopted into the family of heaven
— who can look up to God as his reconciledFather.
3. The blessing itself consists of —(1) Access:a leading by the hand, an
introduction to God.(2)Boldness:freedom of speechin expressing our
requests;the freedom a child feels in the presence ofits father.(3) Confidence:
a well-grounded hope that we and our sacrificesofprayer and praise are
acceptable to God.
II. THE GROUND ON WHICH THIS PRIVILEGE RESTS. Noton any
speculations ofphilosophy, or exercises ofmorality; but on ground peculiar to
revelation. It is "by the faith of Christ." This faith has to do with —
1. The dignity of Christ's Person.
2. The greatness ofHis work.
3. The prevalency of His intercession.
4. The richness of His promises.
III. THE USES TO WHICH IT MAY BE APPLIED.

1. In a way of caution.(1)Take heedof a confidence in the mere mercy of God,
without regardto the intervention of a Mediator. No accesssave by Jesus
Christ.(2) Beware ofpresumption in the way of pertness or flippancy. While
you are allowedto come with the confidence of a child, remember the
authority which God maintains, and let His majesty keepyou in awe.
2. In a way of exhortation. Ye who have takenrefuge in Christ, cultivate this
confidence;it is your privilege. Let it animate your prayers, assistyou in
obedience, produce sweetresignation, strengthen, invigorate, elevate you. And
oh! if you have this confidence, be careful not to castit away.
3. In a way of instruction. Let the feeble minded not despairbecause they have
not this confidence, but labour in hope.
(The Pulpit.)
The Christian longs for fellowship with God
J. Munro.
I was struck with what a little girl said lately. She knockedat the door of her
father's study, and he asked, "Whatdo you want, my dear?" "Nothing, papa,
but to be with you." Does not this answerexpress the longing of a Christian
for the presence ofGod, to feel His power, to know by personalexperience
that He is beside us?
(J. Munro.)
Boldness ofaccess
Ralph Erskine.

When a poor trembling Roman approachedthe Emperor Augustus, he was in
some fear: "What," says the emperor, "take you me for an elephant that will
tear you?" So we should come with boldness to Christ. He encouragesthe
worstof sinners.
(Ralph Erskine.)
Access with confidence
C. H. Spurgeon.
Even in our own days greatmen are not readily to be come at. There are so
many back stairs to be climbed before you can reachthe officialwho might
have helped you, so many subalterns to be parleyed with, and servants to be
passedby, that there is no coming at your object. The goodmen may be
affable enoughthemselves, but they remind us of the old Russianfable of the
hospitable householderin a village, who was willing enoughto help all the
poor who came to his door, but he kept so many big dogs loose in his yard that
nobody was able to getup to the threshold, and therefore his personal
affability was of no service to the wanderers. It is not so with our Master.
Though He is greaterthan the greatest, andhigher than the highest, He has
been pleasedto put out of the way everything which might keepthe sinner
from entering into His halls of gracious entertainment.
(C. H. Spurgeon.)
COMMENTARIES
Ellicott's Commentary for English Readers
(12) This verse returns to the idea of Ephesians 2:18, as though St. Paul, after
the wide sweepofthought far beyond the earth in Ephesians 3:10-11, desired,

as usual, to bring his readers back to the practicaland personalaspects of
their Christianity.
In whom we have (our) boldness and (our) accesswith confidence.—
“Boldness”is, properly, boldness of speech(as in Ephesians 6:19), though
used in a derivative sense forconfidence and frankness generally. Probably
here it is suggestedin its original sense by the reference in the preceding verse
to the charge of proclaiming the mystery of God, and accordinglymeans that
boldness of thought and utterance before men and angels which Christians, in
virtue of that charge, ought to assume. The “access (seeEphesians 2:18)in
confidence” is, on the other hand, that confidence before God, as presentedto
Him in the Lord Jesus Christ, which belongs to Christians as no longer
servants but sons. (On this confidence see 2Corinthians 3:4-6.) Both these gifts
depend on “faith in Him:” in the one case, faithin His teaching and grace;in
the other, faith in His atonement and His gift of the new life.
Matthew Henry's Concise Commentary
3:8-12 Those whom God advances to honourable employments, he makes low
in their own eyes;and where God gives grace to be humble, there he gives all
other needful grace. How highly he speaks ofJesus Christ; the unsearchable
riches of Christ! Though many are not enriched with these riches; yet how
greata favour to have them preachedamong us, and to have an offer of them!
And if we are not enriched with them it is our own fault. The first creation,
when God made all things out of nothing, and the new creation, whereby
sinners are made new creatures by converting grace, are of Godby Jesus
Christ. His riches are as unsearchable and as sure as ever, yet while angels
adore the wisdom of God in the redemption of his church, the ignorance of
self-wise and carnalmen deems the whole to be foolishness.
Barnes'Notes on the Bible
We have boldness - The word used here - παῤῥησίανparrēsian - means,
properly, boldness of speaking;2 Corinthians 7:4; John 7:26; Acts 4:13, Acts

4:29, Acts 4:31. Here it seems to mean "freedomof utterance;" and the idea
is, that we may come to God now in prayer with confidence through the Lord
Jesus;see Hebrews 4:16.
And access -see notes Ephesians 2:18.
By the faith of him - By faith in him. The sense is, that we may now come
confidently and boldly to the throne of grace formercy in the name of the
Redeemer. Boldness is not rashness;and faith is not presumption; but we may
come without hesitating, and with an assurance that our prayers will be
heard.
Jamieson-Fausset-BrownBible Commentary
12. Translate, "ourboldness and our access (Eph2:18) in confidence through
our faith in Him." Alford quotes as an instance, Ro 8:38, &c. "THE access"
(Greek)implies the formal introduction into the presence of a monarch.
Matthew Poole's Commentary
In whom; or by, or through whom, or into whom being ingrafted and
incorporated.
We have boldness, or freeness ofspeech. It signifies that liberty and spiritual
security, whereby we come to Godas to a Father, in the freedom of children,
not the fear of slaves, Romans 8:15 Galatians 4:6 1Jo 3:21.
And access;not only in prayer, but all the communion we have with God by
faith in Christ, 1 Peter 3:18.

With confidence;either securelywithout fear, (as before), or with confidence
of acceptancewith God, and obtaining what we ask.
By the faith of him; i.e. faith in him, as Romans 3:22: see the like, Mark 11:22.
Gill's Exposition of the Entire Bible
In whom we have boldness and access,....Into the holy of holies, to the throne
of grace there, and to God the Father, as seatedon it: Christ is the wayof
access;union to him gives right of access;through his mediation his people
have audience of God, and acceptancewith him, both of person and service:
and this accessis with boldness;which denotes liberty of coming, granted by
God, and a liberty in their own souls to speak out their minds plainly and
freely; and an holy courage andintrepidity of soul, being free from servile
fear, or a spirit of bondage; which is owing to the heart being sprinkled from
an evil conscience, to an act of faith, on the person, blood, and righteousness
of Christ, and to a view of God, as a God of peace, graceand mercy: and this
access maybe had
with confidence by the faith of him; with confidence of interest in the
everlasting love of God; of relation to him, as a covenantGod and Father; of
his power, faithfulness, and willingness to fulfil his promises;of his hearing
and answering prayer; of the fulness of Christ, the prevalence of his
mediation, and of the acceptanceofpersons and performances through him;
and of the work of grace being carried on till the day of Christ; and of
entrance at last into the heavenly glory: and this accessis not localbut
spiritual; it is by faith, and so is peculiar to believers;and the confidence with
which it may be had, arises from its being by the faith of Christ; not that faith
which Christ himself had, and exercisedas man, but that of which he is both
the objectand author; or that by which souls believe in him for acceptance,
for righteousness, forpardon, for every supply of grace, and for eternal life
and happiness.
Geneva Study Bible

In whom we have boldness and accesswith confidence by the faith of him.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Ephesians 3:12. Ἐν ᾧ κ.τ.λ.]gives the experimentally (ἔχομεν) confirmatory
proof for the just statedἣν ἐποίησεν ἐν Χ. Ἰ. See on Ephesians 1:7.
τὴν παῤῥησίαν] denotes not the libertatem dicendi, as at Ephesians 6:19, since
not merely the apostle’s (Vatablus) experimental consciousness, but that of the
Christian is, in harmony with the context, expressedby ἔχομεν;and the
limitation to prayer (Bengel, Holzhausen) is entirely arbitrary. It is rather the
free, joyful mood of those reconciledto God, in which they are assuredof the
divine grace (the opposite: fear of God’s wrath). Comp. Hebrews 3:6;
Hebrews 4:16; Hebrews 10:19;Hebrews 10:35; 1 John 2:28; 1 John 3:21; 1
John 4:17; 1 John 5:14; also Wis 5:1, and see Grimm in loc.;Bleek on Hebr.
II. 1, p. 416 f. This παῤῥησία κατʼἐξοχήν is denoted by the article.
καὶ τὴν προσαγωγήν] See on Ephesians 2:18. Likewise a formally consecrated
notion.
ἐν πεποιθήσει] Fundamental disposition, in which we have, etc. Forwithout
confidence (see, as to πεποίθ., on 2 Corinthians 1:15) the παῤῥησία and the
προσαγωγή are not possible. How gloriously is this πεποίθησις on the part of
the apostle expressedate.g. Romans 8:38 f.!
διὰ τῆς πίστεως αὐτοῦ]Causa medians of the ἔχομεν κ.τ.λ. Christ is the
objective ground on which this rests, and faith in Christ is the subjective
means for its appropriation and continued possession, Romans 5:1-2. In αὐτοῦ
there is implied nothing more than in εἰς αὐτόν(see on Romans 3:22;

Galatians 3:22), and what Matthies finds in it (the faith having reference to
Him alone)is a sheerimportation.
Expositor's Greek Testament
Ephesians 3:12. ἐν ᾧ ἔχομεντὴν παρρησίαν καὶ τὴν προσαγωγήν:in whom we
have boldness and access.The secondτήν, which is inserted by the TR, has the
support of some goodauthorities, [301][302]3 [303][304][305], Chrys., etc.;
but is not found in [306][307][308]17, etc., and is to be omitted (with
LTTrWHRV). As the παρρησία and the προσαγωγή meet in one idea the τήν
does not require to be repeated. The article before the nouns has much the
force of “our boldness and access”. The παρρησίανis not to be limited to
freedom of speech, freedom in preaching, or boldness in prayer, but is to be
takenin the large sense which it has in Php 1:20; 1 Timothy 3:13; Hebrews
10:19;and especiallyin 1 John 2:28; 1 John 3:21; 1 John 4:17; 1 John 5:14—
freedom of spirit, cheerful boldness, “the joyful mood of those reconciledto
God” (Mey.). The conjunction of the προσαγωγή with the intrans. παρρησία
makes the intrans. sense of access more appropriate here than the trans. sense
of introduction; cf. under Ephesians 2:18.—ἐνπεποιθήσει: in confidence. The
noun πεποίθησις belongs to late Greek (Joseph., Philo., Sext. Empir., etc.). In
the LXX it occurs once (2 Kings 18:19); in the NT it is found only in Paul (2
Corinthians 1:15; 2 Corinthians 3:4; 2 Corinthians 8:22; 2 Corinthians 10:2;
Php 3:4, and here). It indicates the dispositionin which the παρρησία and
προσαγωγή are made good.—διὰ τῆς πίστεως αὐτοῦ:through our faith in
Him. The αὐτοῦ is best takenas the gen. objecti; cf. Romans 3:22; Galatians
2:16. Thus, as the ἐν ᾧ expressesthe fact that Christ is the ground of our
παρρησία and προσαγωγή, and the ἐν πεποιθήσει the state of mind in which
we enjoy these blessings, so this clause declaresthe means by which they
become our actualpossession. The whole verse, moreover, is not so much a
simple addition to the preceding statementas rather an indirect appeal to
personalexperience, in confirmation of what was saidof the fulfilment of
God’s eternal purpose in Christ Jesus our Lord, the ἐν ᾧ having, as Ell.
explains it, much the same force as ἐν αὐτῷ γάρ.

[301]Codex Ephraemi (sæc. v.), the Paris palimpsest, edited by Tischendorfin
1843.
[302]Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by
Tischendorfin 1852.
[303]Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.
[304]Codex Angelicus (sæc. ix.), at Rome, collatedby Tischendorfand others.
[305]Codex Porphyrianus (sæc. ix.), at St. Petersburg, collatedby
Tischendorf. Its text is deficient for chap. Ephesians 2:13-16.
[306]Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889
under the care of the Abbate Cozza-Luzi.
[307]Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile
type by its discoverer, Tischendorf, in 1862.
[308]Codex Alexandrinus (sæc. v.), at the British Museum, published in
photographic facsimile by Sir E. M. Thompson (1879).
Cambridge Bible for Schools andColleges
12. in whom we have] Here (see last note) is the realization. It was “purposed
in Him” that we His saints should be unspeakablynear to the Father; and so
we now are, and angels see it.

boldness]Lit., the (or our) freedom of speech, the boldness of intimate
intercourse. Here and there (perhaps Colossians 2:15, where A. V. “openly”;
Hebrews 10:35; 1 John 2:28; where A. V. “confidence”)the original word
seems to lose its specialreference to speech;but certainly not here. The saint
(Hebrews 4:16) “comes withfree utterance to the throne of grace”;to speak a
child’s every thought, desire, and fear.—Onthe definite article here (“the
boldness”)Monodremarks that it indicates “une hardiesse bien connue”, a
familiar characteristic ofexperience.
access]Better, introduction; see on Ephesians 2:18.
with confidence]Lit., and better, in. This holy confidence with God is
illustrated often in the Acts, and in the Epistles. Meyerrefers to Romans 8:38
&c. Still more in point is the passage justfollowing this, and St Paul’s other
prayers for his converts.
by the faith of him] So lit, but the better English equivalent for the Greek is
(R. V.) through our faith in Him. The same constructionwith the same
meaning occurs Mark 11:22 (“have faith of God”); Romans 3:22; Galatians
2:16; Galatians 2:20; Php 3:9. See too Colossians 2:12 (“faith of the operation
of God”).
Observe the persistentrecurrence of the idea of faith. The entrance into one-
ness with Christ is, on our side, by faith (Ephesians 2:8), and (here) the life
lived in that sacredone-ness is realized in the exercise offaith.
Bengel's Gnomen

Ephesians 3:12. Τὴν παῤῥησίαν, liberty) of the mouth, in praying.—τὴν
προσαγωγὴνἐν πεποιθήσει, access,admissionin confidence)in reality and
with the heart.
Pulpit Commentary
Verse 12. - In whom we have our boldness and access.Παῥῤησία literally
means "boldness" or"freedomof speech," but is used here in a more ample
sense for want of restraint, ease offeeling, comfortable self-possession, in our
access to God. Contrastwith Adam hiding himself among the trees of the
garden, and the lostcalling on the mountains to fall on them, and the rocks to
coverthem. The "we" in this verse includes both Jews and Gentiles. The
"access,"orintroduction (see Ephesians 2:18), is like that of the high priest
into the holy of holies - we have boldness to enter into the holiest of all
(Hebrews 10:19). In confidence through the faith of him. The confidence of
being welcomedand acceptedwhenwe go into God's presence springs from
our faith in him. We believe in him as the Propitiation, as our Peace, as the
Reconciler, andwe go before God with confidence. The clause, "through faith
in him," influences the whole verse. And, as before, we have at the beginning
of the verse, "in whom" - an express-iondenoting generally our union with
Christ, and at the end, "through the faith of him" - a specificationof the
instrument by which flint union is formed and by which it operates.
Vincent's Word Studies
Faith of Him (τῆς πίστεως αὐτοῦ)
As often, for faith in Him.
PRECEPTAUSTIN RESOURCES

BRUCE HURT MD
Ephesians 3:11-12 Commentary
Ephesians 3 Resources
Updated: Thu, 09/28/2017 - 13:52 By admin
PREVIOUSNEXT
Ephesians 3:11 This was in accordance withthe eternal purpose which He
carried out in Christ Jesus our Lord, (NASB: Lockman)
Greek:kata prothesin ton aiononen epoiesen(3SAAI) en to Christo Iesouto
kurio hemon,
Amplified: This is in accordancewith the terms of the eternaland timeless
purpose which He has realizedand carried into effectin [the person of] Christ
Jesus our Lord, (Amplified Bible - Lockman)
Barclay:and all this happened and will happen in accordancewith the eternal
design which he purposed in Jesus Christ, (Westminster Press)
NET:This was according to the eternal purpose that he accomplishedin
Christ Jesus ourLord, (NET Bible)
NLT: This was his eternalplan, which he carriedout through Christ Jesus
our Lord. (NLT - Tyndale House)

Phillips: in conformity to that timeless purpose which he centred in Jesus, our
Lord. (Phillips: Touchstone)
Wuest: according to the eternal purpose which He carriedinto effectin the
Christ, Jesus our Lord,
Young's Literal: according to a purpose of the ages, whichHe made in Christ
Jesus our Lord,
THIS WAS IN ACCORDANCE WITHTHE ETERNALPURPOSE WHICH
HE CARRIED OUT IN CHRIST JESUS OUR LORD: kata prothesin ton
aionon en epoiesen(3SAAI) en to Christo Iesouto kurio hemon:
Eph 1:4,9,11;Isa 14:24, 25, 26, 27;46:10,11;Jer51:29; Ro 8:28, 29, 30; 9:11;2
Ti 1:9
Ephesians 3 Resources -Multiple Sermons and Commentaries
Ephesians 3:7-13 The Mystery Revealed, Part3 - John MacArthur
Ephesians 3:9-13 God's Eternal Purpose and You - StevenCole
Remember that Ephesians 3:2-13 is a single sentence in the original Greek
text and as such represents a "parentheses" inwhich Paul digressesto explain
the origin of the Church composedofbelieving Jew and Gentile who are now
one body in Christ.
This was - is added by the translators in an attempt provide a smoother
connectionwith the previous truths - the mystery itself, its revelation and its
making known the wisdom of God before the angels.

Constable writes that…
God brought this part of His plan to fruition through our Lord’s earthly
ministry. Specificallythe Jews’rejectionof their Messiahresultedin the
postponement of the messianic (Davidic)kingdom and the beginning of the
church. (Expository Notes)
In accordance (2596)(kata)in agreementwith or conformity to His eternal
purpose. In a manner conforming with "with the eternaldesign which he
purposed in Jesus Christ" (Barclay.
Eadie - This revelation of God's multifarious wisdomnow and by the church
has happened according to His eternalpurpose — the purpose of ages, orthe
purpose of those periods which are so distant, as to be to us identical with
eternity. (A Commentary on the Greek Text)
Eternal (165)(aion) in contextrefers to an unlimited portion of time, time
having an infinite duration. Literally this reads "the purpose of the ages". The
eternal exists outside of and is unaffectedby time. Paul is saying that the
church is not an afterthought.
Purpose (4286)(prothesis from protíthemi = set before oneself;to purpose or
plan from pró = before, forth + títhemi = place)means a setting forth of a
thing and then to plan or purpose in advance. God’s purpose runs on through
the ages.
Prothesis - 12x in 12v - NAS = consecrated(3), purpose(7), resolute(1),
sacred(1).

Matt 12:4; Mark 2:26; Luke 6:4; Acts 11:23;27:13;Rom 8:28; 9:11; Eph
1:11; 3:11; 2 Tim 1:9; 3:10; Heb 9:2.
His purpose - Godhas an eternalpurpose for all things. If God is God at all,
He is sovereign. He cannot work independently of His own nature, for then He
would cease to be God, something that is impossible. He is a wise God;
therefore, His eternalpurpose is a wise one. He is a powerful God; therefore,
He is able to accomplishwhat He purposes. He is a loving God; therefore,
what He purposes will manifest His love. He is an unchanging God; therefore,
His purpose is unchanging.
William MacDonaldexplains God's eternal purpose this way…
The mystery itself, its concealment, its eventual disclosure, and the manner in
which it exhibits the wisdom of God are all according to the eternal purpose…
Before the world was made, God knew Satan would fall and man would follow
him in sin. And He had already prepared a counter-strategy, a masterplan.
This plan has been workedout in the incarnation, death, resurrection,
ascension, and glorificationof Christ. The whole program centeredin Christ
and has been realized through Him. Now God can save ungodly Jews and
Gentiles, make them members of the Body of Christ, conform them to the
image of His Son, and honor them in a unique way as the Bride of the Lamb
throughout eternity. (MacDonald, W & Farstad, A. Believer's Bible
Commentary)
McGee explains that…

Another purpose of the mystery is revealedhere. God’s createdintelligences
are learning something of the wisdom of God through the church. They not
only see the love of God displayed and lavished upon us, but the wisdom of
God is revealedto His angels. (McGee, J V: Thru the Bible Commentary:
Thomas Nelson)
Illustration - A minister was calledto the scene ofa coalpit disaster. Someone
placed in his hands a beautiful piece of embroidery on which the words “God
is love” had been wrought. The minister held this up so that the stricken
people could see the messagewhichhad been so perfectly workedaccording to
a plan. Then he turned the canvas round and all they could see where the
tangled ends of thread that certainly did not seemto make any sense at all.
Carried out (4160)(poieo)means performed (done) and expresses action
either as completedor continued.
God carried out His eternal purpose in Christ some 2,000 years ago, forHis
death opened the door for the inclusion of believing Jews and Gentiles in one
brand new, heretofore unknown body, which is even as we read this sentence
still in the process ofdivinely "being fitted together" and still "growing into a
holy temple in the Lord" and still in Christ "being built together(Jew and
Gentile believers)into a dwelling of God in the Spirit."
Eadie explains carried out explaining that some commentators "like Calvin…
(feel the) meaning is, “Which He made,” that is, “formed in Christ.”… But in
the view of Theodoret(et al)… it denotes, “WhichHe executedor fulfilled in
Christ Jesus.”This lastinterpretation is on the whole preferable, for poieo
may bear such a sense, as in Eph 2:3; Mt 21:31; Jn 6:38; 1Th 5:24… The
words en Christo Iesousignify not “on accountof,” nor “by,” but “in” Christ
Jesus, as the sphere or elementin which the actionof the verb takes effect…

The lessons ofmanifold wisdom given to principalities and powers, in
connectionwith the introduction of the Gentiles into the church, are not an
accidentaldenouement (the outcome of a complex sequence ofevents), nor an
undesigned betrayal of a Divine secreton the part of the church. Nor was the
disclosure of the mystery forced on God by the power of circumstances,orthe
pressure of unforeseennecessities, for, in its period and instruments, it was in
unison with His own eternal plan, which has been wrought out in Christ—in
His incarnation and death, His ascensionand glorification. The lessonto the
principalities was intended for them; they have not profanely intruded into
the sacredprecincts, and stolenawaythe guarded science. In all this
procedure, which reveals to princedoms and powers God's manifold wisdom,
the Divine eternal plan is consistentlyand systematicallydevelopedin Christ.
(A commentary on the Greek text)
Christ (5547)(Christos from chrio = to anoint, consecrateto office) is the NT
counterpart of the Hebrew word transliterated Messiah.
Jesus (2424)(Iesous)is the NT counterpart of the Hebrew Yeshu'a meaning
JehovahHis Help. It corresponds to the OT name Joshua. It is He Who saves.
Josephus on Jesus (note he calls Him "Christ"! and speaksofHis
resurrection)
3.(63)Now, there was about this time Jesus, a wise man, if it be lawful to call
him a man, for he was a doer of wonderful works—a teacherofsuch men as
receive the truth with pleasure. He drew over to him both many of the Jews,
and many of the Gentiles. He was [the] Christ (corresponds to Hebrew -
Messiah);(64) and when Pilate, at the suggestionofthe principal men
amongstus, had condemned him to the cross, those that loved him at the first
did not forsake him, for he appeared to them alive againthe third day, as the

divine prophets had foretold these and ten thousand other wonderful things
concerning him; and the tribe of Christians, so named from him, are not
extinct at this day. (Antiquities of the Jews, Book18, chapter3, paragraph 3.)
Lord (2962)(kurios from kuroo = give authority) refers to one who is supreme
in authority who has absolute ownership and unrivaled power. In classical
Greek, kurious was used of gods, and thus one finds inscriptions applied to
different gods (who are really no gods)such as Hermes, Zeus, etc.;
Wiersbe writes that…
This greattruth concerning the church is not a divine afterthought. It is a part
of God’s eternal purpose in Christ (Eph. 3:11). To ignore this truth is to sin
againstthe Father who planned it, the Son whose death made it possible, and
the Spirit who today seeks to work in our lives to accomplishwhat God has
planned. (Wiersbe, W: Bible Exposition Commentary. 1989. Victor)
John Phillips explains God's eternal purpose writing that…
God's plans, which centerin the church, are part of His eternalpurpose. He
made His plans before time began, before the rustle of an angel's wing
disturbed the silence of eternity. God was not surprised by Adam's sin or
Lucifer's fall. Godin His omniscient wisdom foresaw these tragic events that
introduced such dimensions as sorrow, suffering, and shame into the universe.
His answerwas the cross ofChrist, reared on a skull-shaped hill on a rebel
planet in a remote corner of a galaxy. Through the Cross He displayed His
wisdom, love, and poweras a means of redeeming fallen man and rebuking
fallen angels. How wonderful it is that God had us in mind before He created

the stars. He wrote our names on His heart before He createdthe world… "
(Phillips, J. Exploring Ephesians)
MacDonaldexplains the accomplishmentof this eternal purpose in Christ
noting that…
Before the world was made, God knew Satan would fall and man would follow
him in sin. And He had already prepared a counter-strategy, a masterplan.
This plan has been workedout in the incarnation, death, resurrection,
ascension, and glorificationof Christ. The whole program centeredin Christ
and has been realized through Him. Now God can save ungodly Jews and
Gentiles, make them members of the Body of Christ, conform them to the
image of His Son, and honor them in a unique way as the Bride of the Lamb
throughout eternity. (MacDonald, W & Farstad, A. Believer's Bible
Commentary: Thomas Nelson)(Bolding added)
Ephesians 3:12 in Whom we have boldness and confident accessthrough faith
in Him. (NASB: Lockman)
Greek:en o echomen(1PPAI) ten parrhesian kaiprosagogenen pepoithesei
dia tes pisteos autou.
Amplified: In Whom, because of our faith in Him, we dare to have the
boldness (courage and confidence)of free access(anunreserved approachto
God with freedom and without fear). (Amplified Bible - Lockman)
Barclay:through whom we have a free and confident approachto him
through faith in him. (WestminsterPress)

NET:in whom we have boldness and confident access to Godbecause of
Christ's faithfulness. (NET Bible)
NLT: Because ofChrist and our faith in him, we cannow come boldly and
confidently into God’s presence. (NLT - Tyndale House)
Phillips: It is in this same Jesus, because we have faith in him, that we dare,
even with confidence, to approachGod. (Phillips: Touchstone)
Wuest: in whom we are having our freedom of speechand entree in perfect
confidence through faith in Him.
Young's Literal: in whom we have the freedom and the access in confidence
through the faith of him,
IN WHOM WE HAVE BOLDNESS AND CONFIDENTACCESS
THROUGH FAITH IN HIM: en o echomen(1PPAI) ten parrhesian kai
prosagogenenpepoitheseidia tes pisteos autou:
Eph 2:18; John 14:6; Romans 5:2; Hebrews 4:14, 15, 16;10:19, 20, 21, 22
Ephesians 3 Resources -Multiple Sermons and Commentaries
Ephesians 3:7-13 The Mystery Revealed, Part3 - John MacArthur
Ephesians 3:9-13 God's Eternal Purpose and You - StevenCole
CHRIST THE DOOR

THE GOD'S THRONE
Paul's point is that although God’s eternal plan was accomplishedin Christ
some two thousand years ago, His past work has a continuing effectin the
present for every believer.
We - We, the Gentiles, and Paul, the former persecutorof believing Jews, both
have freedom of speechbefore God and an accessorintroduction to Him
which is made possible in Christ.
Have (2192)(echo)means to possessthe capacityto do something. The present
tense indicates this is the believer's continual possession - all can now come
into the Father's presence at any time, not in self-confidence but in Christ-
confidence.
In the Old Testamentonly the High Priestcould go into that Holy of Holies
and then only once per year (See Day of Atonement - Lev 16). In the book of
Hebrews we read that the veil betweenthe holy place and the holy of holies
has been rent, and we can come in with confidence and with boldness because
of the shed blood of the Lord Jesus Christ.
Since therefore, brethren, we have confidence to enter the holy place by the
blood of Jesus, by a new and living way which He inaugurated for us through
the veil, that is, His flesh, and since we have a greatpriest over the house of
God, let us draw near with a sincere heart in full assurance offaith, having
our hearts sprinkled cleanfrom an evil conscienceandour bodies washed
with pure water. (Hebrews 10:19-22)

Boldness (3954)(parrhesia from pas = all + rhesis = speech)literally conveys
the idea of freedom to say all. It is that attitude of openness that stem4s from
freedom and lack of fear ("shaking" fear - godly, reverential fear is always
appropriate). Greeks usedparrhesia of those with the right to speak openly in
the assembly. It is used here in a more sense of ease offeeling and comfortable
self-possession, in our accessto God. Boldness is the antithesis of Adam's
reactionafter becoming dead in his trespassesand sins (eating forbidden
fruit), Moses recording…
And they heard the sound of the LORD God walking in the garden in the cool
of the day, and the man and his wife hid themselves from the presence ofthe
LORD God among the trees of the garden. Then the LORD God called to the
man, and said to him, "Where are you?" And he said, "I heard the sound of
Thee in the garden, and I was afraid because I was naked;so I hid myself."
(Genesis 3:8, 9, 10)
And againwhat a contrastwith the attitude of unrepentant men who should
be desperatelyseeking an audience with God, instead seek to hide from Him,
John recording…
And the kings of the earth and the greatmen and the commanders and the
rich and the strong and every slave and free man, hid themselves in the caves
and among the rocks ofthe mountains; and they saidto the mountains and to
the rocks, "Fallonus and hide us from the presence ofHim who sits on the
throne, and from the wrath of the Lamb for the greatday of their wrath has
come;and who is able to stand?" (Revelation6:15-17)
Parrhesia - 31x in 31v - NAS - boldness(4), boldness in… speech(1),
confidence(13), confidently(1), openly(2), openness(1), plainly(5), public(1),
publicly(3).

Mark 8:32; John 7:4, 13, 26;10:24; 11:14, 54;16:25, 29; 18:20;Acts 2:29;
4:13, 29, 31;28:31; 2 Cor3:12; 7:4; Eph 3:12; 6:19; Phil 1:20; Col 2:15; 1 Tim
3:13; Philemon 1:8; Heb 3:6; 4:16; 10:19, 35; 1 John 2:28; 3:21; 4:17; 5:14.
Confident (4006)(pepoithesis from peitho = to persuade, come to a settled
conviction) means full persuasionand expressesa belief in someone or
something to the point of placing one's trust or reliance in them - the idea is
having been persuadedand remaining persuaded. It is a belief that one can
rely on someone or something.
The nuance of meaning depends on the context - it canmean confidence or
trust in others (2Co 1:15), in God (Ep 3:12) or in oneself(i.e., self-confidence)
(2Co 10:12).
NIDNTT - The stem peith- (pith-, poith-) has the basic meaning of trust (cf.
Lat. fido, fides). (Brown, Colin, Editor. New International Dictionary of NT
Theology. 1986. Zondervan)
TDNT - This word means “trust” or “confidence.” In 2Cor. 1:15 Paul is
confident that the Corinthians now have some understanding. In 2Cor. 8:22
his confidence is in the church’s readiness regarding the collection. A radical
self-confidence is at issue in Phil. 3:4; its opposite is confidence in God (2Cor.
3:4; cf. 10:2). Eph. 3:12 singles out the element of confidence comprisedin
faith, parrhesia (“boldness”)being synonymous. The apostolic fathers use the
term for the confidence of the OT saints (1 Clem. 31.3;45.8)or of Christians
(2 Clem. 6.9); its opposite is the empty confidence of arrogantbelievers
(Hermas Similitudes 9.22.3). (Kittel, G., Friedrich, G., & Bromiley, G. W.
TheologicalDictionaryof the New Testament. Eerdmans)

Pepoithesis is derived from the perfect tense which refers to a past process of
being completely persuaded, with the present result that we are in a
confirmed and settled state of utter confidence.
Pepoithesis - 6x in 6v - 2Co 1:15; 3:4; 8:22; 10:2; Eph 3:12; Phil 3:4. NAS -
confidence(5), confident(1).
2Corinthians 1:15 In this confidence I intended at first to come to you, so that
you might twice receive a blessing;
Comment: The confidence is to understood in the light of the hope spokenof
in 2Co 1:13, 14.
2Corinthians 3:4 Such confidence we have through Christ toward God.
Comment: This refers to the confidence that grows out of the apostolic
commission
2Corinthians 8:22 We have sent with them our brother, whom we have often
testedand found diligent in many things, but now even more diligent because
of his greatconfidence in you.
2Corinthians 10:2 I ask that when I am presentI need not be bold with the
confidence with which I propose to be courageous againstsome, who regard
us as if we walkedaccording to the flesh.

Comment: The confidence has the sense of self confidence which is made
possible through Christ towardGod (He is the realbasis for the apostle’s self-
confidence).
Ephesians 3:12-note in whom we have boldness and confident accessthrough
faith in Him.
Philippians 3:4-note although I myself might have confidence even in the
flesh. If anyone else has a mind to put confidence in the flesh, I far more:
Wuest adds that pepoithesis "comes from the perfectparticipial form which
refers to a pastprocess ofbeing completely persuaded, with the present result
that we are in a confirmed and settledstate of utter confidence."
Paul explains this confidence writing…
And such confidence we have through Christ towardGod. Not that we are
adequate in ourselves to consideranything as coming from ourselves, but our
adequacyis from God, who also made us adequate as servants of a new
covenant, not of the letter, but of the Spirit; for the letter kills, but the Spirit
gives life. (2Cor 3:4, 5, 6)
Boldness and confident access - accessis the freedom believers possessto
speak to Godin prayer anytime, anywhere. The believer's confidence is the
assurance ofa ready welcome, a open hearing, and a wise, loving response
which is all possible through faith in the Lord Jesus Christ.

Access (4318)(prosagogefrom pros = toward + ago = bring) literally means
"a bringing near" or providing access(freedom, permission and/or the ability
to enter). It describes a continuous and unhindered approach to God, One
Whom we could never approachin our unredeemed, unholy, sinful state.
Prosagogewas usedto describe the introduction to or audience which one is
permitted to have with a king or other person of high rank. This introduction
or audience must be effectedthrough an officer of court to whom the duty is
entrusted.
Prosagogecarries the idea not of possessing accessin our ownright but of
being granted the right to come to God with boldness, knowing we will be
welcomed. It is only through our Savior’s shedding of His blood in sacrificial
death on Calvary and by faith in Him that we have union in His Holy Spirit
and have access to the Father. The Spirit is at work to draw us continually to
God (Ro 8:15, 16, 17; Gal. 4:6, 7). Both and one spirit emphasize againthe
commonality of Jew and Gentile.
MacArthur sums up the significance ofprosagogewriting that…
Those who once were sociallyand spiritually alienatedare in Christ united
with God and with eachother. Because theyhave Christ they have both peace
and access inone Spirit to the Father. They have an Introducer who presents
them at the heavenly throne of God, before whom they can come at any time.
They can now come to God as their own Father, knowing that He no longer
judges or condemns but only forgives and blesses.EvenHis discipline is an act
of love, given to cleanse and restore His precious children to purity and
spiritual richness. (MacArthur, J: Ephesians. Chicago:MoodyPress)

In a parallel passagein Romans regarding Jesus as our way "through" to
God, Paul writes…
Therefore having been justified by faith, we have peace with God through our
Lord Jesus Christ, through (dia) Whom also we have obtained our
introduction (prosagoge)by faith into this grace in which we stand; and we
exult in hope of the glory of God. (see notes Romans 5:1; 5:2)
The other use of prosagoge in Ephesians declares that…
in (Christ) we have boldness and confident access (prosagoge)throughfaith in
Him. (see note Ephesians 3:12)
Notice that prosagogealways refers to the believer’s accessto God through
Christ. What was unthinkable to the Old TestamentJew is now available to
all who come to Christ by grace through faith.
To summarize, from the 3 NT uses of prosagogeobserve that…
1. We have accessinto grace (Ro 5:2-note) God’s throne is the throne of grace
(He 4:16-note).
2. We have accessto the Father(Ep 2:18-note). Though He is sovereign, we
can still approach Him as a child does a father (Luke 11:11, 12, 13, Ro 8:15-
note).

3. We have accessthrough Jesus Christ(1Ti 2:5). The blood gives us boldness
(He 10:19-note).
4. We have accessby our faith (Ro 5:2-note Ep 3:12-note). The essential
ingredient is prayer (He 10:22-note).
Prosagogealso pictures fellowshipand communion (see communion,
fellowship) available with the Fatherthrough Christ for all who have been
redeemedby His blood! The French word for this is entree meaning freedom
of entry or access. And that is exactlywhat our Lord Jesus Christ provides for
a believing sinner. He clothes him with Himself as his righteousness, cleanses
him in His precious blood, and brings him into the full unmerited favor
(grace)of God the Father. This is a believers entree. It is a priceless boon to
have the right to go to some lovely and wise and saintly person at any time, to
have the right to break in upon him, to take our troubles, our problems, our
loneliness, our sorrow to him. That is exactly the right that Jesus gives us in
regard to our Father, the All Wise God.
Prosagogepictures provision of accessinto the presence ofOne Whom we
would normally be restrictedfrom approaching. In the Orient, one who came
to see a king neededboth access—the rightto come and an introduction—the
proper presentation. You couldn't just waltz into a king's presence. To do so
would invite death. In fact the Persianroyal court actuallyhad an official
calledthe prosagogeuswhose function was to introduce people who desiredan
audience with the king.
There is an Old Testamentstoryin the book of Estherwhich is a beautiful
illustration of prosagoge. Esthersoughtto plead with King Ahasuerus for the
safetyof her Jewishcountrymen but she knew what fate might awaither for

approaching the King without an introduction (see Esther4:11). Estherrisked
her life by doing this, not knowing beforehand whether Ahasuerus would
grant her an "introduction." Fortunately for her, he granted her grace. Ray
Stedman fills in the details writing that…
"There is a beautiful picture in the book of Esther that illustrates this:
Remember Esther, that lovely Jewishmaiden, a captive in the land of Persia?
The king, seeking a bride, found her and made her his queen. After Esther
ascendedto the throne as queen, a plot was hatched againstthe Jews. The
king, unwittingly, signed a decree that meant death for all Jews in the land of
Persia. Esther's godlyuncle, Mordecai, saidit would be necessaryfor her to
go to the king and tell him what he had unwittingly done. Esther knew that
was a dangerous thing, because it was the law of the Medes and Persians that
no one could come before the king without first being summoned by him. It
meant death for anyone to dare come before the king in that manner. There
were no exceptions -- even for a queen -- for this was the law of the Medes and
the Persians andcould not be changed. Unless the king extended his golden
scepterto that person, he must die. Yet Esther knew that she had to dare to
take her life in her hands and go before the king. The story tells us that she
fastedfor three days and three nights before she went. I am sure that was to
prepare her heart and her courage. It doesn't saywhat else she did during
that time, when she was getting ready to come before the king. With a wife,
four daughters, and a mother-in-law in my home, I've observedwomen
getting themselves ready for some years now. I'm sure that what Estherwas
doing was fixing her hair. It probably took three days and three nights to get
ready! Then we are told that she dressedherselfin robes of beauty and glory.
When she was all ready, she stepped into the audience hall of the king,
appearing all alone before him. The king was so smitten with her beauty that
his heart went out to her. He stretched forth his scepterand acceptedher. She
had access to the king. Dressedin robes of beauty and glory that do not belong
to us -- for they are the garments of Jesus -- we have accessto the King, to
receive from him all that we need to handle any threat that has come into our
lives. We have continual acceptance before him." (excerpt from Rejoicing in
Hope)

Through faith in Him - We believe in Jesus as the Propitiation, as our Peace,
as the Reconciler, andwe go before God with confidence.
Have you ever had a friend who knew some very famous or distinguished
person. You would never have had any right to enter into that person’s
presence, but in your friend’s company you had the right of entry and were
able to meet the distinguish personalityand converse with them. That is what
our Friend Jesus does for us with the most distinguished of all, Almighty God.
In the presence ofour Redeemerthere is an open door into God’s very throne
room.
The writer of Hebrews emphasized this same point to the Jewishbelievers
whose faith was being severelytried…
For we do not have a high priest who cannot sympathize with our weaknesses,
but One who has been tempted in all things as we are, yet without sin. Let us
therefore draw near with confidence to the throne of grace, thatwe may
receive mercy and may find grace to help in time of need. (See notes Hebrews
4:15; 4:16)
Since therefore, brethren, we have confidence to enter the holy place by the
blood of Jesus, 20 by a new and living way which He inaugurated for us
through the veil, that is, His flesh, 21 and since we have a greatpriest over the
house of God, 22 let us draw near with a sincere heart in full assurance of
faith, having our hearts sprinkled cleanfrom an evil conscienceand our
bodies washedwith pure water. (Hebrews 10:19-22)

Through (1223)(dia) signifies the channel through which God's grace flows,
here speaking offaith and remembering that this free flow of grace is based
on the objectof that faith, Christ Jesus our Lord. Faith is never the basis or
the reasonfor justification, but only the channel through which God works
His redeeming grace. Faithis simply a convicted heart reaching out to receive
God’s free and unmerited gift of salvation.
S Lewis Johnson agreeswriting that the expression"Throughfaith in Him" -
shows us the means by which we come into the glorious position whereby we
who are Gentiles stand on this same basis in the body of Christ as the Jews,
through the faith of Him. (Ephesians 3:1-13 DispensationofGrace Audio/Pdf)
Through the perfect, once for all sacrifice ofChrist and through receiving His
gift of righteousness,we have accessto God in both daily prayer and eternal
salvation(See note Ephesians 2:18; see note Romans 5:2; Heb 4:16, see note 2
Peter1:11).Every personwho comes to Christ in faith cancome before God at
any time, not in self-confidence but in Christ-confidence.
Faith (4102)(pistis) (Click word study on pistis) means a firm persuasion,
conviction, or belief in the truth. Pistis is not just mental assentbut firm
conviction, surrender to that truth and conduct emanating from that
surrender. In sum, faith shows itself genuine by a changedlife. Faith is never
the basis or the reasonfor justification, but only the channel through which
God works His redeeming grace. Faithis simply a convictedheart reaching
out to receive God’s free and unmerited gift of salvation. Furthermore, faith,
like grace, is not static.
In short, saving faith is more than just understanding the facts and mentally
acquiescing. It is inseparable from repentance, surrender, and a supernatural

longing to obey. None of those responses canbe classifiedexclusivelyas a
human work, any more than believing itself is solelya human effort.
As Merv Roswellhas succinctlystated…
“Faith is simply saying ‘Amen’ to God.”
My Faith Looks Up to Thee
by Ray Palmer
Play Hymn
My faith looks up to Thee,
Thou Lamb of Calvary, Saviordivine!
Now hear me while I pray, take all my guilt away,
O let me from this day be wholly Thine!
May Thy rich grace impart
Strength to my fainting heart, my zeal inspire!
As Thou hast died for me, O may my love to Thee,
Pure warm, and changelessbe, a living fire!
While life’s dark maze I tread,
And griefs around me spread, be Thou my Guide;

Bid darkness turn to day, wipe sorrow’s tears away,
Nor let me ever stray from Thee aside.
When ends life’s transient dream,
When death’s cold sullen stream over me roll;
BlestSavior, then in love, fear and distrust remove;
O bear me safe above, a ransomed soul!
Ray Palmer the writer of My Faith Looks Up to Thee had these words
regarding his hymn…
The words for these stanzas were born out of my own soul with very little
effort. I recallthat I wrote the verses with tender emotion. There was not the
slightestthought of writing for another eye, leastof all writing a hymn for
Christian worship. It is well-remembered that when writing the last line, “Oh,
bear me safe above, A ransomed soul!” the thought that the whole work of
redemption and salvationwas involved in those words, and suggestedthe
theme of eternalpraises, and this brought me to a degree of emotion that
brought abundant tears.
Our Daily Bread devotional"He's Waiting"…
Telephone answering machines canbe helpful, but it's often frustrating to call
someone and hear a recordedvoice say, "I'm sorry I can't take your calljust
now, but please leave your name and phone number and I'll get back to you."
Disappointed, we speak into the machine, hoping the other personwon't be
forgetful or too busy to call back.

In our high-tech world, it's encouraging to know that when we call out to God
we get straight through to Him. In Ephesians 3, the apostle Paul saidthat "in
Christ Jesus ourLord … we have boldness and accesswith confidence
through faith in Him" (Ephesians 3:11-12).
In 1 Thessalonians5:17, Paul encouragedbelievers to "pray without ceasing,"
which assumes, ofcourse, that God is always listening and wants to hear from
us. Yet, for some reasonwe often keepGod waiting. Our prayerlessness gives
God the repeated messagethatwe won't answerHis callto pray now, but
we'll get back to Him later.
What are the things that keepyou from praying? Beginby talking to God
about whatever is hindering your prayer-life. Such praying will cultivate the
two-waycloseness thatyour heavenly Father is longing to enjoy with you.
Why keepGod waiting any longer? —J E Yoder (Our Daily Bread, Copyright
RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights
reserved)
We canknow that God is watching,
Always present, everywhere,
And with hope and joy and patience
He is waiting for our prayer. —Roworth
If you're too busy to pray, you're too busy.

WILLIAM BARCLAY
The Privilege Which MakesA Man Humble (Ephesians 3:8-13)
3:8-13 It is to me, who am less than the leastof all God's consecratedpeople.
that this privilege has been given the privilege of preaching to the Gentiles the
wealth of Christ, the full story of which no man can ever tell; the privilege of
enlightening all men as to what is the meaning of that secret, whichwas
hidden from all eternity, in the Godwho createdall things. it was keptsecret
up till now in order that now the many-coloured wisdomof God should be
made known through the Church to the rulers and powers in the heavenly
places;and all this happened and will happen in accordancewith the eternal
design which he purposed in Jesus Christ, through whom we have a free and
confident approach to him through faith in him. I therefore pray that you will
not lose heart because ofmy afflictions on your behalf. for these afflictions are
your glory.
Paul saw himself as a man who had been given a double privilege. He had
been given the privilege of discovering the secretthat it was God's will that all
men should be gatheredinto his love. And he had been given the privilege of
making this secretknownto the Church and of being the instrument by which
God's grace went out to the Gentiles. But that consciousnessofprivilege did
not make Paul proud; it made him intensely humble. He was amazed that this
greatprivilege had been given to him who, as he saw it, was less than the least
of God's people.
If ever we are privileged to preachor to teachthe messageofthe love of God
or to do anything for Jesus Christ, we must always remember that our
greatness lies not in ourselves but in our task and in our message.Toscanini

was one of the greatestorchestralconductors in the world. Once when he was
talking to an orchestra when he was preparing to play one of Beethoven's
symphonies with them he said: "Gentlemen, I am nothing; you are nothing;
Beethovenis everything." He knew well that his duty was not to draw
attention to himself or to his orchestra but to obliterate himself and his
orchestra and let Beethovenflow through.
Leslie Weatherheadtells of a talk he had with a public schoolboywho had
decided to enter the ministry of the Church. He askedhim when he had come
to his decision, and the lad said he had been moved to make it after a certain
service in the school chapel. Weatherheadvery naturally askedwho the
preacherhad been, and the lad answeredthat he had no idea; he only knew
that Jesus Christ had spokento him that morning. That was true preaching.
The tragic fact is that there are so many who are more concernedwith their
own prestige than with the prestige of Jesus Christ; and who are more
concernedthat they should be noticed than that Christ should be seen.
The Plan And The Wisdom Of God (Ephesians 3:8-13 Continued)
There are still other things in this passage whichwe must note.
(i) Paul reminds us that the ingathering of all men was part of the eternal
purpose of God. That is something which we would do well to remember.
Sometimes the history of Christianity can be presented in such a way that it
sounds as if the gospelwentout to the Gentiles only because the Jews would
not receive it. Paul here reminds us that the salvationof the Gentiles is not an
afterthought of God; the bringing of all men into his love was part of God's
eternal design.

(ii) Paul uses a great word to describe the grace ofGod. He calls it
polupoikilos (Greek #4182),which means many-coloured. The idea in this
word is that the grace ofGod will match with any situation which life may
bring to us. There is nothing of light or of dark, of sunshine or of shadow, for
which it is not triumphantly adequate.
(iii) Again Paul returns to one of his favourite thoughts. In Jesus we have a
free approachto God. It sometimes happens that a friend of ours knows some
very distinguished person. We ourselves would never have any right to enter
into that person's presence;but in our friend's company we have the right of
entry. That is what Jesus does for us with God. In his presence there is an
open door to God's presence.
(iv) Paul finishes with a prayer that his friends may not be discouragedby his
imprisonment. Perhaps they might think that the preaching of the gospelto
the Gentiles will be greatlyhindered because the champion of the Gentiles is
in prison. Paul reminds them that the afflictions through which he is going are
for their good.
JOSEPHBEET
Ephesians 3:11. According to purpose: same words and sense as in Ephesians
1:11; Romans 8:28; 2 Timothy 1:9. A cognate wordin Ephesians 1:9.
Of the ages;keeps conspicuouslybefore us the idea of a long-cherished
purpose. Paul here asserts thatthe ultimate aim described in Ephesians 3:10

was in harmony with, i.e. was a part of, the one eternal purpose.
Grammatically, the words which follow may mean either that God made, or
accomplished, in Christ His greatpurpose. As matter of fact, both are true.
But, inasmuch as the full title Jesus Christ our Lord calls very marked
attention to the historic Saviour and as Ephesians 3:12 speaks ofactual access
to God through Christ, it is perhaps better to understand Paul to refer here to
the virtual accomplishment in Jesus ofNazareth of the eternal purpose.
Ephesians 3:12. A new statement proving from spiritual matter of factthe
statementin Ephesians 3:11.
In whom we have: as in Ephesians 1:7.
Boldness:or rather the boldness, i.e. the well-knownconfidence which does
not fearto speak the whole truth. Same word and sense in Philippians 1:20.
Access:as in Ephesians 2:18; Romans 5:2.
In confidence:our state of mind in approaching God. Same word in
Philippians 3:4.
Through faith: as in Ephesians 2:8; Romans 3:22, etc. A favourite phrase of
Paul.
Faith in Him: literally, the faith of Him; i.e. the faith of which He is the
personalobject. ‘Through our assurance that the words of Christ are true and
will come true, and in virtue of our relation to Him, we have a confidence

which enables us to speak unreservedly to man and to approachGod without
fear.’ By giving to us this confidence, Godhas, in the historic Christ,
accomplisheda purpose formed before time began.
CALVIN
Verse 11
11.According to the eternalpurpose. How carefully does he guard againstthe
objection, that the purpose of God has been changed! A third time, he repeats
that the decree was eternaland unchangeable, but must be carriedinto effect
by Christ Jesus our Lord, because in him it was made. Thus he declares, that
the proper time for publishing this decree belongs to the kingdom of Christ.
Literally the words run, “according to the eternal purpose ( ἣν ἐποίησοεν)
which he made. ” But I considerthe meaning to be, which he purposed;
because the present discussiondoes not relate solelyto the executionof the
decree, but to the appointment itself, which, though it took place before all
ages, was knownto God only — till the manifestation of Christ.
Verse 12
12.Throughwhom we have boldness. The honor of reconciling the Father to
the whole world must be given to Christ. From the effects of this grace its
excellence is demonstrated;for faith, which is possessedby Gentiles in
common with Jews, admits them into the presence ofGod. When the words,
through Christ and by the faith of him, are used by Paul, in connectionwith
the name of God, there is always an implied contrast, which shuts up every
other approach, — which excludes every other method of obtaining Divine
fellowship. Mostimportant and valuable instruction is here conveyed. The
true nature and power of faith, and the confidence which is necessaryfor
calling upon God, are beautifully expressed. Thatthe consequencesoffaith,

and the duties which it performs, should be the subjectof much controversy
betweenus and the Papists, is not surprising. They do not properly
understand the meaning of the word Faith, which they might learn from this
passage, if they were not blinded by prejudice.
First, Paul denominates it the faith of Christ; by which he intimates, that
everything which faith ought to contemplate is exhibited to us in Christ.
Hence it follows, that an empty and confused knowledge ofChrist must not be
mistakenfor Faith, but that knowledge whichis directed to Christ, in order to
seek Godin Christ; and this can only be done when the power and offices of
Christ are understood.Faithproducesconfidence, whichagain, in its turn,
produces boldness. There are three stages in our progress. First, we believe
the promises of God; next, by relying on them, we obtain that confidence,
which is accompaniedby holiness and peace of mind; and, last of all, comes
boldness, which enables us to banish fear, and to come with firmness and
steadiness into the presence ofGod.
To separate faith from confidence would be an attempt to take awayheat and
light from the sun. I acknowledge,indeed, that, in proportion to the measure
of faith, confidence is small in some and greaterin others; but faith will never
be found unaccompaniedby these effects or fruits. A trembling, hesitating,
doubting conscience, willalways be a sure evidence of unbelief; but a firm,
steady faith, will prove to be invincible againstthe gates ofhell. To trust in
Christ as Mediator, and to entertain a firm conviction of our heavenly
Father’s love, — to venture boldly to promise to ourselves eternallife, and not
to tremble at death or hell, — is, to use a common phrase, a holy presumption.
Observe the expression, access withconfidence. Wickedmen seek restin
forgetfulness of God, and are never at ease but when they remove to the
greatestpossible distance from God. His own children differ from them in this
respect, that they “have peace with God,” (Romans 5:1,) and approach to him

with cheerfulness and delight. We infer, likewise, fromthis passage, that, in
order to call on Godin a proper manner, confidence is necessary, and thus
becomes the keythat opens to us the gate of heaven. Those who doubt and
hesitate will never be heard.
“Let him ask in faith,” says James, “nothing wavering: for he that wavereth is
like a wave of the sea driven with the wind and tossed. Forlet not that man
think that he shall receive anything of the Lord.” (James 1:6)
The sophists of the Sorbonne, (133)when they enjoin men to hesitate, know
not what it is to call upon God.
Verse 11
11. κατὰ πρόθεσιν τῶν αἰώνων. ‘In accordancewith a plan for the ages.’Cf.
on Ephesians 1:9.
ἣν ἐποίησεν. This may be takenin two ways;either [1] ‘which He formed,’ i.e.
to which He gave a definite objective existence. ἣν ἐποιήσατο = προέθετο
would have left the plan purely ‘subjective.’ This would correspondto the
first clause in 2 Timothy 1:9 and with Ephesians 1:4. Cf. Isaiah29:15; Isaiah
30:1. Or [2] ‘fulfilled,’ ‘wrought out.’ Cf. ποιεῖν τὰ θελήματα (Ephesians 2:3),
τὸ θέλημα (Matthew 21:31). But Robinson is clearlyright in urging that for
this sense a strongerword than ποιεῖν would be required. If this sense were
adopted it might be illustrated by the secondclause in 2 Timothy 1:9 f., διὰ
τῆς ἐπιφανείας τοῦ σωτῆρος ἡμῶν Χρ. Ἰ.

ἐν τῷ χρ. Ἰ. τῷ κυρίῳ ἡμῶν. The full phrase is found elsewhere only in
Colossians 2:6. ‘In the Christ, that is, Jesus our Lord.’ It is given here in full
because ofthe stress that is to be laid on the power of faith in the verses that
follow, and to connectthe eternalpurpose with its historic manifestation.
Verse 12
12. Here we come back to the position establishedin Ephesians 2:18, but the
thought of the freedom and fulness of communion with the Father which is
ours in Him is brought out in greaterdetail.
παρρησίαν. Of freedom in approaching God, characteristic ofHeb. (Hebrews
4:16, Hebrews 10:19)and 1 Jn (1 John 3:21, 1 John 5:14). Elsewhere in St
Paul it seems to be used only of the relation of a man to men.
ἐν πεποιθήσει. Of confidence towards Godas in 2 Corinthians 3:4.
διὰ τῆς πίστεως αὐτοῦ. Cf. Ephesians 4:13. ‘Through our faith in Him’
(Romans 3:22; Romans 3:26; Galatians 2:16;Philippians 3:9). Faith in Christ
is the source of‘justification,’ i.e. of the consciousnessthatGod is on our side,
and that ‘through Him we have obtained our accessby faith into the grace
wherein we stand’ (Romans 5:2, τῇ πίστει om. by BDG lat vt).
CAMBRIDGE GREEKTESTAMENTFOR SCHOOLS AND COLLEGES
STEVEN COLE
God’s Eternal Purpose and You (Ephesians 3:9-13)

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Let me share with you what goes through my mind as a pastor when I read a
text like this one, which scrapes the heavens by talking about God’s eternal
purpose. I wonder, “How do these verses relate to people in this church who
are struggling with troubled marriages;trying to rear their children; worried
about paying bills; juggling busy schedules;and who are grappling with
powerful temptations and sins?” Thinking about God’s eternalpurpose may
be interesting for theologians andphilosophers, but how does it help people
who wrestle with the kinds of ordinary challenges thatlife throws at them?
To answerthose questions, I first must assume that Paul knew that the people
he wrote to in Ephesus were normal people with these same sorts of problems.
True, they didn’t have mortgages to pay or the modern media bombarding
them with worldly temptations. But, they had common, everyday problems to
face. So Paul must have thought that it would help them to understand
something about God’s eternal purpose as it related to them, the church in
Ephesus. They needed to know this and so do we.
So then I have to grapple with, how do the truths that Paul sets forth here
help us to live more godly lives? What prompted Paul to write these things?
As I thought about these questions, it seemedto me that what Paul is doing is
raising our vision for what God is doing with the church. All too often, even
among Christians the church is viewedas maybe nice (if it’s a relatively good
church), but rarely as necessary. Manywho claim to be born againview the
church as optional. If it meets your needs, that’s fine! But, if it doesn’t, then
don’t bother with it. It’s really not that important in the overall scheme of
things.

Of course, in the world, the church has even less importance. What matters to
the world are things like multi-national peace treaties, the threat of terrorism,
globalwarming, the AIDS epidemic, the upcoming election, and the
fluctuations in the stock market. The church wouldn’t make it into a list of the
50 most important matters facing America right now. This marginalizing of
the church seeps into our thinking, so that we miss God’s perspective and
priority for His church.
What matters to God is the church. Christ said, “I will build My church”
(Matt. 16:18). That’s what He is doing. That’s where His focus lies. “Christ
also loved the church and gave Himself up for her” (Eph. 5:25). God’s eternal
purpose centers on Christ and His church. If we want our lives to count for
eternity, we’ve gotto getGod’s vision and purpose for the church and live
accordingly.
Perhaps you’ve heard the story of three men who were working on a stone
pile at a constructionsite. A curious passerby was eagerto discoverwhat was
going on. He askedthe first worker, “Whatare you doing?” “Chiseling
stone,” was the reply.
Trying for a better answer, he askedthe secondworker, “Whatare you
doing?” “Earning a living.” Another washout.
He had one more hope. He askedthe third worker, “Sir, what are you doing?”
He dropped his sledgehammer, stooderect, and with a gleam in his eye
exclaimed, “I’m building a great cathedral!”
All three men were doing the same job, but only one of them saw how his role
fit into a larger, more important vision. Paul wants us to see how our lives fit

into God’s glorious eternal purpose for His church. When we see this, it will
help us very practically to deal with life’s difficult trials. He is saying,
Since God’s eternalpurpose is to make known His manifold wisdom through
the church, we must pray and not lose heart in our trials.
First, Paul sets forth God’s eternal purpose (3:9-11) and then he gives two
practicalapplications (3:12-13).
1. God’s eternal purpose is to make known His manifold wisdom through the
church (3:9-11).
This is not an easytopic, so track with me! I will try to explain it under five
headings:
A. GOD HAS AN ETERNALPURPOSE AND NOTHING CAN THWART
IT.
We saw this in Ephesians 1:9-12:
“He made known to us the mystery of His will, according to His kind intention
which He purposed in Him with a view to an administration suitable to the
fullness of the times, that is, the summing up of all things in Christ, things in
the heavens and things on the earth. In Him also we have obtained an
inheritance, having been predestined according to His purpose who works all
things after the counselof His will, to the end that we who were the first to
hope in Christ would be to the praise of His glory.”

God’s eternal purpose is to sum up all things in Christ. He is the centerpiece
of history. All of the Old Testamentlooks forwardto Christ. All of the New
Testamenttestifies of Him. All of history will climax when He returns in
powerand glory to reign. Since He is the head of His body, the church, it is
central to God’s purpose. It is in the church that God is bringing together
both Jews and Gentiles, reconciling them to one another and to Himself
through the cross (2:11-22). Paulsays (3:8) that his ministry, in addition to
preaching to the Gentiles the unfathomable riches of Christ, is also (3:9) “to
bring to light what is the administration of the mystery which for ages has
been hidden in God who createdall things.”
What does he mean? One key to understanding Paul here is to resolve why he
refers to Godas the one “who createdall things.” If we go back to Genesis
(1:26-27), we learn that God createdman as male and female to rule over
creationand to reflectHis image. You have to ask, “ReflectHis image to
whom?” There weren’t other people on the earth yet. I believe that God
wanted Adam and Eve to reflectHis image to “the rulers and authorities in
the heavenly places,” thatis, to the angels, both goodand evil. Behind the
scenes ofhuman history is this cosmic spiritual battle betweenthe forces of
goodand evil. God’s purpose for man (male and female) was to rule on earth
and reflectHis image. That purpose was temporarily thwarted by the fall, but
it is being recoveredby the new creation, the church (2:15).
While books have been written on what the image of God in man means, at
leastpart of that image includes the unity and love that exists betweenthe
members of the Trinity. Thus when Paul discussesChristian marriage (Eph.
5:22-33), where husbands are to love their wives and wives are to submit to
their husbands, he ties it all in to the original creationof man and woman
(Eph. 5:31) and then adds (5:32), “This mystery is great;but I am speaking
with reference to Christ and the church.” He is saying that Christian
marriage is a smaller picture of Christ and the church, and that both
marriage and the church are linked back to God’s purpose in creation, that

we would rule on earth under His lordship and that we would reflectHis
image to the angelic hosts.
There are some further parallels to consider. Just as Eve was takenfrom
Adam’s body in his sleepand then given back to him as his wife, so the church
was brought forth through Christ’s sleep(death) and given to Him as His
bride. Just as Eve was a part of Adam’s body, so the church is Christ’s body.
Just as male and female togetherwere to reflectGod’s image in the original
creation(Gen. 1:27), so now it is the Bridegroom (Christ) and His bride (the
church) that are to reflectHis image as we dwell in His love and willingly
submit to Him. It is in this sense that we are His fullness (1:23) and that Paul
can pray that we would be filled up to all the fullness of God (3:19), so that
there will be glory to God in the church and in Christ Jesus to all generations
(3:21).
This is all kind of mind-bending! What Paul is doing is elevating our
understanding and vision for what God is doing through the church. Stay with
me!
B. GOD’S PURPOSE WAS A MYSTERYHIDDEN FOR AGES, BUT NOW
BROUGHT TO LIGHT THROUGH PAUL.
“Mystery,” as we have seen, refers to something that was previously
unknown, but now has been revealed. “The mystery of Christ” (3:4) refers to
God’s eternal plan to sum up all things in Christ, the Savior (1:9-10). But, one
application of this mystery was the previously hidden aspectofGod’s uniting
the Jews andGentiles on equal standing in the one body of Christ (3:6). The
Old Testamentpredicted the salvation of many Gentiles, but it did not reveal
that God would unite them as one body with the Jews in the church, seat them
with Christ in the heavenly places, and display His manifold wisdom through
them throughout the ages.

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