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You can turn with me in the Bibles 
to Ephesians 3. Ephesians chapter 3 as we continue 
to work our way through Paul's letter to the church at Ephesus. Our focus tonight will be verses 
8 to 13, but I do want to read the chapter. So I'll begin reading 
in chapter 3, verse 1. For this reason I, Paul, the 
prisoner of Christ Jesus, for you Gentiles, if indeed you have 
heard of the dispensation of the grace of God, which was given 
to me for you, how that by revelation He made known to me the mystery, 
as I have briefly written already, by which when you read you may 
understand my knowledge in the mystery of Christ. which in other 
ages was not made known to the sons of men, as it has now been 
revealed by the Spirit to His holy apostles and prophets, that 
the Gentiles should be fellow heirs of the same body and partakers 
of His promise in Christ through the gospel, of which I became 
a minister according to the gift of the grace of God given to 
me by the effective working of His power. To me, who am less 
than the least of all the saints, this grace was given, that I 
should preach among the Gentiles the unsearchable riches of Christ, 
and to make all see what is the fellowship of the mystery, which 
from the beginning of the ages has been hidden in God, who created 
all things through Jesus Christ. to the intent that now the manifold 
wisdom of God might be made known by the Church to the principalities 
and powers in the heavenly places, according to the eternal purpose 
which He accomplished in Christ Jesus our Lord, in whom we have 
boldness and access with confidence through faith in Him. Therefore, 
I ask that you do not lose heart at my tribulations for you, which 
is your glory. For this reason, I bow my knees 
to the Father of our Lord Jesus Christ, from whom the whole family 
in heaven and earth is named, that he would grant you, according 
to the riches of his glory, to be strengthened with might through 
his Spirit in the inner man, that Christ may dwell in your 
hearts through faith. that you, being rooted and grounded 
in love, may be able to comprehend with all the saints what is the 
width and length and depth and height, to know the love of Christ 
which passes knowledge, that you may be filled with all the 
fullness of God. Now to Him who is able to do 
exceedingly abundantly above all that we ask or think, according 
to the power that works in us, to Him be glory in the church 
by Christ Jesus to all generations forever and ever. Amen. Well, 
let us pray. Our Father in heaven, we thank 
you for this wonderful letter. We thank you that it is given 
by inspiration of you, and I pray that you would guide us now by 
the Spirit to help us to see the glory of God revealed in 
the face of our Lord Jesus Christ, that gospel of our salvation, 
that mystery that was hidden before in ages past, but has 
now been revealed in this new covenant era. in the coming of 
the Lord Jesus Christ, that second person of the triune God, who 
for us men and for our salvation came down from heaven. We thank 
you for this glorious gospel. We thank you for your amazing 
grace. We thank you that you've given 
us the grace to believe on Jesus and to know the joy of being 
found in him. Forgive us for all of our sins 
now, all of our transgression against you. And we just pray 
this through Jesus Christ, our Lord. Amen. Well, remember that 
in chapter two, the apostle Paul highlights the significance of 
Jew and Gentile now as one new man in Christ for the glory of 
God, the salvation for the glory of God. And then in chapter three, 
he wants to come and praise God and pray to God on behalf of 
the Ephesians. He does that beginning in verse 
14. Remember last week I said, verses two to 13 are a bit of 
a digression. If you look at verse 1, he says, 
for this reason I, Paul, the prisoner of Christ Jesus for 
you Gentiles. And then in verse 14, for this 
reason. So the purpose or the intention 
of Paul was to praise, was to pray, and was to exhibit his 
adoration to the living and true God. But he wants to explain 
and he wants to comfort the people of God there in Ephesus. He references 
the fact that Christ is sovereign in chapter 1, verses 21 to 23. Christ is at the right hand of 
the Father. He has a name that is above every 
name. He has absolute authority and 
power and glory. And yet, Paul is a prisoner. And so he wants to comfort the 
Ephesians by telling them that he is a steward of the mystery 
of the gospel. He is a steward of the mystery 
of Christ. And he does that in verses 2 
to 7. And then he'll go on to highlight 
that mystery in God's eternal purpose in verses 8 to 12. And 
then he gives a specific exhortation to the Ephesians in verse 13. 
So we're gonna look first at the ministry of Paul in verses 
eight and nine. Secondly, the purpose of God 
in verses 10 to 12. And then finally, the exhortation 
to the Ephesians in verse 13. And obviously, as you read through 
Paul's letters, he packs a lot in to a small place. He really 
is dense. in terms of theological rigor 
and practical Christianity. So we'll try to do the best that 
we can not to bog down, but rather to appreciate the great work 
of God in the salvation of His people. But remember, first of 
all, the ministry of Paul. Verse 8 connects to what he says 
in verses 2 to 7. Remember in verses 2 to 7, he 
indicates what it is, is his purpose in God's redemptive plan. 
And in verse 7, he said, of which I became a minister according 
to the gift of the grace of God given to me by the effective 
working of his power. And then in verses 8 and 9, he 
sort of amplifies that. He sort of opens that up. He 
explains his function as a gospel ministrate. And he first speaks 
concerning his own humility, he then speaks concerning his 
ministry, and then he speaks concerning his message. Notice 
the reference to his humility in verse eight. Now he's not 
saying, I'm the humblest guy I've ever met. I write books, 
humility and how I mastered it. That's not Paul's disposition. 
Humble people don't tell you they're humble. If you turn for 
just a moment to Ephesians chapter five, notice specifically in 
verse 22, wives, submit to your own husbands as to the Lord. 
When you go to somebody's house, the wife doesn't have to say, 
oh, I really submit to my husband. She just does it. When Paul tells 
husbands, love your wives just as Christ loved the church and 
gave himself for her, they don't parade around the house saying, 
oh, how... How I love my wife. I'm certainly the kind of guy 
that Paul tells me to be. No, they just do it. They just 
exhibit those graces. They just exhibit those virtues. 
They just obey God. They don't call attention to 
themselves. So Paul is not suggesting that I'm more humble than any 
man that's ever walked the face of the earth, but it's his language 
that is suggestive of his inner heart disposition. Notice in 
verse eight, to me who am less than the least of all the saints. This is an interesting literary 
convention that he uses. He's the leastest of all. He's the smallest. He's the littlest. He is the less among all. Turn over to 1 Timothy 1. You'll 
notice this is true of the apostle, not only as an apostle, but as 
a sinner. 1 Timothy 1 at verse 15. This is a faithful saying and 
worthy of all acceptance that Christ Jesus came into the world 
to save sinners of whom I am chief. That is the display of 
a humble man. That is the exhibition of a man 
that appreciates the grace of God, the power of the gospel, 
because he is an unworthy recipient of these blessings. But in terms 
of his humility as an apostle, you can turn to 1 Corinthians 
15. 1 Corinthians chapter 15, verse nine, he says, for I am 
the least of the apostles who am not worthy to be called an 
apostle because I persecuted the church of God. But by the 
grace of God, I am what I am and His grace toward me was not 
in vain, but I labored more abundantly than they all, yet not I, but 
the grace of God, which was with me. Therefore, whether it was 
I or they, so we preach and so you believe. So going back, to 
chapter three, verse eight in Ephesians. He refers to his place 
in terms of the stewardship of the mystery, and then he indicates 
with reference to his own character, he is less than the least of 
all the saints. Last week, I quoted John Eady. 
He said he was a minister of the gospel through the gracious 
power of God. This reflection ever produced 
within him profound wonder and humility. And I suspect that's 
true of most of the people of God. We all struggle. We all 
have that default setting. We all have that pride. We all 
have that arrogance. We all have that sort of focus 
upon me, myself, and I. But in our better moments, when 
we consider the wondrous grace of God Most High, it has a humbling 
effect upon us. It causes us to realize and reflect 
upon the reality that we didn't deserve anything. Nothing in 
my hand I bring, simply to thy cross I cling. Foul I to the 
fountain fly. Wash me, Savior, or I die. We're 
not heaven-bound because we're good. We're not heaven-bound 
because we're accomplished. We're not heaven-bound because 
we're wise. We're heaven-bound because God Most High is glorious, 
He is gracious, and He has demonstrated the riches of His grace in and 
through our Lord Jesus Christ. John Gill comments on the necessary 
element of humility in the heart of a gospel minister. He says, 
these have the meanest thoughts of themselves and the best of 
others. They rejoice in the grace of 
God manifested to others. They are willing to receive instruction, 
nay admonition from the meanest believer. Mean kids does not 
mean they're mean and vicious and harsh. That's the way that 
we use mean. It's more like lowly, and humblest. He goes on to say, they have 
the least opinion of their own words and are the greatest admirers 
of the grace of God and do most contentedly submit to the sovereign 
will of God. The reasons of their great humility 
are because they have the largest discoveries of the love and grace 
of God and Christ, which are of a soul humbling nature. They 
are the most sensible of their own sinfulness, vileness, and 
unworthiness, which keeps them low in their own sight. I think 
that's a great description of this emphasis by the apostle 
when he says he is the leastest of all. He is the humble man 
that faithfully serves and prosecutes his task as a minister of the 
gospel. Now notice specifically his ministry 
in verse 8b. He says, the least of all the 
saints, this grace was given that I should preach among the 
Gentiles the unsearchable riches of Christ. Again, I mentioned 
this this morning. When it comes to the Church of 
the Lord Jesus Christ, we have a very specific set of marching 
orders. We are, in fact, the pillar and 
ground of the truth. We are to propagate that truth, 
we are to contend earnestly for that truth, we are to protect 
that truth, and we are to rejoice when we see that truth received 
by saint and sinner alike. And so for the Apostle, he was 
called, not as a CEO, not as a ringleader of an entertainment 
guild, but he was called as a preacher, as a minister, as one who was 
to set forth the glory of Jesus Christ our Lord. Notice in terms 
of the Apostle's appropriation of this, he says, this grace 
was given. Ministry was given to him. It 
wasn't a drudgery. It wasn't something he hated. 
It wasn't something he despised. It wasn't something that he wouldn't 
get out of bed for. Oh, I've got to go and preach 
in the synagogues. I've got to go to the Agora. 
I've got to go and call men to faith and repentance. Woe is 
me. No, he says in 1 Corinthians 
9, woe is me if I preach not the gospel. He says to the Corinthians 
in 1 Corinthians 2 that he made it his purpose to let them know 
nothing save Jesus Christ and him crucified. This is what animated 
this humble apostle, the apostle Paul. Notice that the ministry 
was a message concerning the Lord Christ. He says that very 
specifically at the end of verse eight, that I should preach among 
the Gentiles. That's his target audience. We 
saw that last week. Acts 9, 15, on that road to Damascus, 
the Lord Jesus commissions Paul to go to the Gentiles, to kings, 
and to the children of Israel. We see Paul do this in Pisidian 
Antioch in Acts chapter 13. When the Jews resist, when the 
Jews reject, when the Jews start to blaspheme, the apostle invokes 
that servant song of Yahweh, in terms of the servant being 
a light unto the Gentiles, and Paul and Barnabas say, that's 
what we're gonna do. We're gonna follow in the train 
of Messiah, and we're gonna go testify to Gentiles. When he 
testifies before the Jews in Acts 22, he gets to that statement 
concerning preaching to the Gentiles, and it's at that point the whole 
crowd falls apart. They want to destroy him. They 
want to decimate him. They want to ruin him. And then 
in his own writings, Galatians 1 at verse 16, and then in Galatians 
2 at 7 and 8, he specifically underscores the reality that 
he is the apostle to the uncircumcised, the apostle to the Gentiles. 
He says this in 1 Timothy, he says this in 2 Timothy 2.11, 
it was his calling. That doesn't mean he wouldn't 
preach to Jews, it doesn't mean he wouldn't testify concerning 
Christ to those in Israel, but his primary focus was to be the 
one, a means by which the nations would be glad. Psalm 67 is paramount 
for our study this evening. God had promised that all the 
nations of the earth would be blessed in Abraham, Isaac, and 
Jacob. Not because of Abraham, Isaac, and Jacob, but because 
of their seed. And Paul was the preacher of 
that seed, which was in fact, and is in fact, our blessed Lord 
Jesus Christ. So the specific audience that 
I should preach among the Gentiles, but then notice his description 
of the glorious truth. He says that I should preach 
among the Gentiles the unsearchable riches of Christ. The unsearchable 
riches of Christ. Just a couple of other passages 
before we open this. Look at chapter 11 of the book 
of Romans. Romans chapter 11. In chapters 9 to 11, the Apostle 
deals with the issue of divine sovereignty. The Apostle deals 
with the issue of election, predestination, those lofty themes that sort 
of are behind the scenes relative to the gospel of justification 
by faith alone. How is it that persons are justified 
by faith alone? Well, God is sovereign. It doesn't 
depend upon him who wills or upon him who runs, but upon God 
who shows mercy. Paul takes up the issue of ethnic 
Jews being rejected by God, rejecting the Savior, and thus being rejected 
by God. In Romans 9, 6, he says, not 
all Israel is Israel. It's not simply descent from 
Abraham in a physical lineage. And so he opens up these themes, 
and they're very lofty. They're very big. In fact, usually 
as Reformed people or Calvinists, when we fight Arminians, and 
I don't mean physically like that, but when we throw down 
with Arminians, we typically go to Romans chapter 9. And so 
after having dealt with these lofty themes in Romans 9, 10, 
and 11, look at how the apostle ends or summarizes or concludes 
in verse 33. He says, Oh, the depth of the 
riches, both of the wisdom and knowledge of God, how unsearchable 
are his judgments and his ways past finding out for who has 
known the mind of the Lord or who has become his counselor 
or who has first given to him and it shall be repaid to him. 
For of him, and through him, and to him are all things. To 
whom be glory forever. Amen." See, brethren, when you 
are that kind of a person, when you meditate or contemplate on 
those kinds of themes, it typically results in praise and glory given 
to God and humility as the reflex. Hard to stand up as a proud, 
arrogant wretch in light of this kind of a God. And so the apostle 
celebrates that reality, verse 33 in particular, the depth of 
the riches, both of the wisdom and knowledge of God, how unsearchable 
are his judgments and his ways past finding out. Turn over to 
1 Corinthians 2. 1 Corinthians 2, verse 6, however, 
we speak wisdom among those who are mature, yet not the wisdom 
of this age, nor of the rulers of this age who are coming to 
nothing, but we speak the wisdom of God in a mystery, the hidden 
wisdom which God ordained before the ages for our glory, which 
none of the rulers of this age knew, for had they known, they 
would not have crucified the Lord of glory. So he's speaking 
about this mystery, again, the same thing where the concept 
we're looking at in chapter 3 of the book of Ephesians, something 
that was hidden at one time but is now revealed. Beal and Glad 
say the revelation of God's partially hidden wisdom, particularly as 
it concerns events occurring in the latter days. And so going 
back to Ephesians chapter 3, The Apostle Paul has received 
this grace, gospel ministry, with the specific intention that 
I should preach among the Gentiles the unsearchable riches of Christ. What does he mean by unsearchable 
riches of Christ? Does that mean we can know nothing 
about Christ? Of course not. We know a lot 
about Christ, but we cannot plummet the depths. We cannot exhaust. Part and parcel of this is a 
doctrine that theologians refer to as the incomprehensibility 
of God. That doesn't mean we can't know 
anything about God, but it certainly means we can't know everything 
about God. There is a distinction between 
the creator and between the creature. We can forever continually study 
everything there is about God and never get to the bottom, 
never get to the place where we've exhausted it. When we've 
been there 10,000 years bright shining as the sun, we've no 
less days to sing his praise than when we first begun. Also, 
we won't know everything there is to know about this God. When 
he speaks about the unsearchable riches of Christ, certainly he 
has in his view the person of Christ. That glorious concept 
we see in John's gospel. In the beginning was the Word, 
and the Word was with God, and the Word was God. And that Word 
became flesh and dwelt among us. Again, we understand it. We can acknowledge it. We see 
it in terms of John's exposition. Jesus is the one sent by the 
Father. Jesus is the only begotten of 
the Father. Jesus is not the Son by creation 
or adoption, but rather by nature. Those are all propositional revelatory 
truths that we can sink our minds into. But can we fully explore 
that? Can we fully understand that? 
I'm reminded of a particular quote by Gregory of Nazianzus 
when he's talking about the eternal generation of the sun. I'm not 
gonna find it here, so give me a minute. I hope I find it. Oh yeah, he's talking about the 
eternal generation of the sun. And I think he has some appropriate 
words to this effect. He says, the begetting of God, 
the eternal generation of the Son, must be honored by silence. It is a great thing for you to 
learn that he was begotten, but the manner of his generation, 
we will not admit that even angels can conceive, much less you. 
Shall I tell you how it was? It was in a manner known to the 
Father who begat and to the Son who was begotten. Anything more 
than this is hidden by a cloud and escapes your dim sight." 
What is he saying? He's saying that the Bible teaches 
it. It is propositional revelation. It is truth. It is the revelation 
of God-Father-Son relation. But how it happened, we think 
about that eternal generation. So our minds in terms of generation 
or begottenness typically go back to a labor and delivery 
room or go back to your home if you were a home birther. When 
we think about that, there is a point in time where there is 
this new being that's come to play. Well, eternal generation 
is somewhat analogous. We have the generation of the 
Son from the Father, but it's not the same. There is a marked 
difference between the Creator and the creature. And so when 
Paul speaks about the unsearchable riches of Christ, he's not suggesting 
we don't have true information. He's just saying we don't have 
all the information. but not only with reference to 
the person of Christ, but to the work of Christ, the fact 
that he was incarnate, the fact that he lived, that he died, 
that he was raised again from the dead. Of course, we know 
the significance of that. We have those statements that 
not only record for us history that Christ died, but that he 
died for our sins. As Machen says, the fact or proposition 
that Christ died is history, but that he died for our sins 
is theology. It interprets that historical 
fact. So we can get our minds wrapped 
around that, but can we fully explore all that is involved 
in the second person of the triune God taking on our humanity, living 
in our place, dying in our place, and being raised again the third 
day? You see why Paul says these are searchable riches. You can hear sermons forever 
and never ever completely exhaust who God is. This is one of the 
glories of John 17 3. This is eternal life that they 
may know thee the only true God in Jesus Christ whom thou hast 
sent. Perhaps you're an expert in something. Perhaps you have 
a hobby. Perhaps you have a particular area of study that quite fascinates 
you, and you've gotten to the level of mastery. You've gotten 
to the level of a place where you don't have to read any more 
books on that. It'll never happen that way with theology. It'll 
never happen that way with the Bible. Have you ever read through 
the Bible a couple of times, a passage a couple of times, 
and then you hear something and you say, well, I never saw that 
before. Do you think that's because it just magically appeared? Do 
you think that God put it in there since the last time you 
read it? No, it's because the Spirit of God is enlightening 
your mind and is giving you more information. It's a wonderful 
endeavor. Great are the works of the Lord. 
The psalmist said they are studied by all who have pleasure in them. 
The Christian church ought to be a people that are students 
of the book. In him are hidden all the treasures 
of wisdom and knowledge. And so therefore we go to that 
book. So we have the person of Christ, the work of Christ. Gill 
sort of summarizes it this way. He says, the riches of Christ 
as God lie in the perfections of his nature, in the works of 
his hands, in his empire and dominion over all, and in the 
revenues of glory which result from thence. So Paul says, to 
me who am less than the least of all the saints, this grace 
was given, that I should preach among the Gentiles the unsearchable 
riches of Christ. Certainly you ought to appreciate 
there what appears to be an irony. The unsearchable riches of Christ 
are given to such a lowly man? If it were you and I, if we had 
a particular message that we wanted to get the world to know, 
we'd pick the best. We'd pick the one that's got 
the most confidence. We'd pick that strong alpha male. 
Paul says, I'm the leastest. I'm the lowest. I am the nothingness. And I am the one that God has 
chosen to take this message of the unsearchable riches of Christ 
our Lord. Now, when we move on, we notice 
verse 9, he says, and to make all see. See, this is the purpose 
in preaching. This is why I think in 1 Timothy 
chapter 3, at verse 2, we have that emphasis on an elder being 
apt or able to teach. An elder may be, or a man may 
be, all the virtues. He may be all the things that 
Paul specifies in 1 Timothy 3, verses 1 to 7. He may be a godly 
man, a one-woman man. He may be that man that has self-control 
and self-discipline. He's not given to those things 
of excess. But if he cannot teach, he cannot 
be in the pulpit. He cannot be an elder. He cannot 
be a pastor. What is the purpose behind the 
pulpit ministry? It's to make all see. It's not 
to distort the truth. It's not to hide the truth. It's 
not to twist the truth. It's not to obscure the truth. 
And it is certainly not to change the truth, but rather Paul's 
emphasis in gospel ministry was to make all see. all see. And then he goes on back to the 
mystery and he says to make all see what is the fellowship of 
the mystery which from the beginning of the ages has been hidden in 
God who created all things through Jesus Christ. So his purpose 
is to make all see. What does he want all to see? 
What is the fellowship of this mystery? We saw that word and 
verse to the stewardship of this mystery. Some have translated 
it the design of this mystery or the communication of this 
mystery. The bottom line is that Paul's 
purpose was that when he preached to Jews and especially to Gentiles, 
that they would understand that they have the equal footing of 
the Jews as believers in Israel's Messiah. Those who come to the 
Lord God Most High through the mediation of the Son in the power 
of the Holy Spirit are not second-class citizens. That's what he's emphasized 
in chapter 2. So the fellowship of the mystery 
is Paul's particular stewardship, and he wants to make all see 
that. And then notice the nature of 
the mystery, that contrast between the Old Covenant and the New 
Covenant, which from the beginning of the ages has been hidden in 
God, who created all things through Jesus Christ. It's been hidden. 
Again, not because it's esoteric, it's because it was partially 
revealed. Genesis 9, the oracle of Noah, 
that Shem will find safety in the tents of... I'm sorry, Japheth 
will find safety in the tents of Shem. And then that promise 
opened up and amplified throughout scripture that the Gentiles will 
be included in the covenant of grace. But again, at that point, 
in those former ages, they didn't see it clearly. They didn't see 
it with the same sort of ability that you and I see it with the 
gospel of Matthew, Mark, Luke, and John. They didn't see it 
the way that it has been revealed in that new covenant era. And 
that's the contrast that the apostle highlights. His particular 
calling was to make this known to the Gentiles that they can 
have everlasting life in and through Israel's Messiah. So 
then he mentions this creation of all things. Notice that. He 
says, which from the beginning of the ages has been hidden in 
God, who, God, created all things through Jesus Christ. Kind of 
an interesting reference there. Why does he invoke creation? 
Well, there's three places in the book of Ephesians where the 
word creation refers to new creation. You should appreciate that as 
you read the New Testament. Sometimes the apostles are talking 
about what we call the new creation. And essentially what that means, 
I know we think about it coming in the future, but the new creation 
is broken into time and history. 2 Corinthians 5, verse 17, if 
any man is in Christ Jesus, he's what? He's a new creation. When 
Paul starts to deal practically in Ephesians chapter four, he 
tells us we are new men created in Christ Jesus. And so there's 
these references in Ephesians, three of them, that refer to 
the new creation. Paul refers to the new creation 
in other portions of his epistles, but then he also appeals to what 
we call the old creation, the creation of the physical material 
universe, the creation that is recorded in Genesis chapter one. 
And I believe that's the referent here. He created all things through 
Jesus Christ, not as some sub subordinate inferior, but as 
John Gill mentions, and I think he's absolutely right, not as 
an instrument, but as a co-efficient cause. The Father creates through 
the Son. The Father has concern for the 
created order. So I think the reference to creation, 
old creation, in verse 9, does connect with that redemptive 
theme that's going to follow. So in other words, God Most High 
is sovereign not only over redemption, but over creation. God Most High 
is sovereign over providence. These are the works of God. Creation, 
providence, and redemption. CPR, spiritual CPR, creation, 
providence, and redemption. And so this particular emphasis 
on creation indicates that God is not done with this world. 
God's purpose and plan, while the nations plunge themselves 
into depravity, into wickedness, into vileness, into wretchedness, 
nevertheless, God didn't say, that's it, I'm done, I'm gonna 
destroy that earth, and I'm gonna move on to some other project. 
No, he's always had an eye on creation. He created it through 
Christ Jesus, and then we move on now specifically to the purpose 
of God. So we see the ministry of Paul 
in verses eight and nine, and Paul's ministry and God's purpose 
work hand in hand. It's not an airtight, well this 
is Paul's ministry and this is God's purpose. It sort of flows 
because Paul's ministry is about God's purpose. Now notice with 
reference to the purpose of God in verses 10 to 12. There's three 
things here. The manifestation of his wisdom, 
the accomplishment of his plan, and then notice the communion 
with his church. This is why we sing churchly 
hymns. I know there's probably, maybe 
not, maybe you don't notice, maybe out of those 6,500 hymns 
we sang since Lucas was a baby, you haven't looked at or you 
haven't reflected upon the repeats. Sometimes we have repeats like, 
I love thy kingdom, Lord. We probably didn't sing that 
too long ago, but it fits with the text. It fits with the passage. Psalm 67 and the nations being 
glad in and through Israel's Messiah fits with the text. There's a particular rationale 
for singing hymns that are consistent or psalms consistent with the 
text so that we get our minds and hearts filled with the text. so that we can respond in praise 
and adoration to our blessed God. So the manifestation of 
his wisdom, the accomplishment of his plan, it's not nebulous 
and generic, but it has a particular referent, namely communion with 
his church in verse 12. So let's look to unpack verses 
10 to 12. Notice the manifestation of God's 
wisdom. So Paul says, verse 9, to make 
all see what is the fellowship of the mystery, which from the 
beginning of the ages has been hidden in God, who created all 
things through Jesus Christ. Now notice, to the intent. You 
ever ask the question, well, why does God do what God does? 
There's answers in the Bible, brethren. Why did God make the 
world? Why did God send the Son of His 
love? Why does God do what He does? If you listen hard enough 
and you look hard enough, you will find answers. And this is 
one of those answers. It's not the only answer, there's 
certainly other things to be sure, but this is definitely 
an answer as to why God created the world and why God has redeemed 
His elect out of the world. Notice in verse 10. to the intent 
that now the manifold wisdom of God might be made known by 
the church to the principalities and powers in the heavenly places." 
So the Lord God Most High has a comprehensive plan. That plan 
involves not only redemption, but creation. So verse 9, the 
reference to creation. Verse 10, the manifestation of 
God's wisdom, specifically in light of the redemptive work 
of our Lord Jesus Christ. Notice the particular perfection 
that is displayed. We ask the question, or the Westminster 
Catechism asks the question, what is God? The answer is God 
is spirit, infinite, eternal, and unchangeable, and is being, 
wisdom, power, holiness, justice, goodness, and truth. We typically 
refer to those as attributes, the attributes of God, those 
things that we attribute to God. But sometimes people get this 
idea that the attributes sort of make up God. He's, you know, 
30% justice. He's, you know, 40% grace. He's, you know, 18% mercy. I like the word perfections. 
Perfections is simply who God is. All that is in God is God. God is his attributes. God is his perfections. We noted in chapter 2, in terms 
of the redemption of individual sinners in that section 1-10, 
God reveals His love, God reveals His mercy, God reveals His grace, 
or He displays those things. We see His perfections when He 
works with reference to the created order. Our confession, for instance, 
with reference to creation, it says that God displays his wisdom 
and his power and his goodness when he creates the world. We'd 
all agree, right? Look around at the world. It's 
wisdom, it's goodness, it's power. How does God create? He creates 
by the word of his power. So there is the manifestation 
of his perfections in the created order vis-a-vis his works. So in creation, wisdom, power, 
goodness. In redemption, love, mercy, grace. Well, here the particular perfection 
in verse 10 is wisdom. Wisdom. His manifold wisdom. His ability to take two parties 
that were at odds with one another, namely Jew and Gentile, and bring 
them together as one new man in our blessed Lord Jesus Christ. The perfection of God that is 
displayed is His wisdom. But then notice the means by 
which that wisdom is displayed. I suggest verse 10 is a bit of 
a curveball in terms of what we've seen already in chapter 
2 and 3. Notice in verse 10, to the intent 
that now the manifold wisdom of God might be made known by 
the church. Oh, hang on, I thought it was 
Paul's purpose to go out and preach the unsearchable riches 
of Christ. I thought it was the apostles 
and prophets, according to chapter two at verse 20, that are foundational 
for the church. It isn't Paul and the prophets, 
the New Testament prophets, not Paul and the other New Testament 
apostles that manifest this manifold wisdom of God. It's the church 
as church, brethren. It is us. It is the people of 
God. It is men, women, boys, and girls 
from every tribe, tongue, people, and nation. It is the blood-bought 
children of God, transgressors of that law of God, those who 
committed idolatry, those who engaged in blasphemy, Sabbath 
breaking, insubordination, murder, adultery, theft, lies, covetousness. The Lord God most high manifests 
his wisdom in the salvation of those sinners and then bringing 
them together in one place called the church. And the church serves 
as a display case of his glory, of his power, of his wisdom, 
of his grace, of his majesty. But then notice the particular 
audience that this manifold wisdom of God is given to. It's the angels. Look at what 
he says in verse 10, to the intent that now the manifold wisdom 
of God might be made known by the church to the principalities 
and powers in the heavenly places. He's not suggesting that we can't 
stand in admiration at the wisdom of God when we sort of look around 
at each other and go, wow, this is pretty amazing. that He brought 
us all here together, that we all love one another, and that 
we're all seeking by grace to persevere together. Wow, He is 
indeed a wise God. He is a gracious God. He is a 
merciful and a loving God. But in this particular context, 
back in chapter 2 at verse 7, remember it says that in the 
ages to come, He might show the exceeding riches of His grace 
in His kindness toward us in Christ Jesus. Likely a referent 
to man. Man is going to see the church 
and man is going to go, wow, cannot believe God's grace, that 
those people are gathered together and they are saved and they are 
heaven-bound. What a manifestation and demonstration 
of the grace of God Most High. So again, in chapter 3 at verse 
10, it's not as if that men, that we're not supposed to marvel 
at the manifold wisdom of God, but the specific reference is 
to these angels. Notice. He says, known by the 
church to the principalities and powers in the heavenly places. Now you all believe that angels 
exist, but just go back to chapter one at verse 21. Chapter one 
at verse 21. Christ has universal glory, power, 
sovereignty, empire over all these things. So far above all 
principality and power and might and dominion and every name that 
is named, not only in this age, but also in that which is to 
come. And then we see as well in chapter 
2 at verse 3, a reference to evil or bad angel. in which you 
once walked according to the course of this world, according 
to the prince of the power of the air, the spirit who now works 
in the sons of disobedience." I'm not suggesting that it's 
the evil angels that are looking upon the church and marveling 
at the manifold wisdom of God. It is the good angels. It is 
those who have not fallen. It is those who are confirmed 
in righteousness. The scripture refers to them as elect angels. But as well, notice in chapter 
6, another reference to evil angels, verse 12, we do not wrestle 
against flesh and blood, but against principalities, against 
powers, against the rulers of the darkness of this age, against 
spiritual hosts of wickedness in the heavenly places. All that 
simply to say there is a reality and they are angels. And these 
angels are ill or bad, or these angels are good. And in chapter 
3 at verse 10, the Apostle Paul says that God is manifesting 
his manifold wisdom to these angels. Now we might ask the 
question, why is that? because they want to see it. 
Those angels that are lacked never fell. No need for blood 
atonement. Hebrews 2 says he doesn't give 
aid to angels. He doesn't take on angels. He 
takes on humanity. The fallen angels don't see the 
grace of God or mercy of God experientially. They don't get, 
I mean, there's some benefit in terms of the blood of Christ 
with reference to the cosmos. Colossians 1 seems to indicate 
that. But with reference to these angels, how do they understand? How do they learn? How do they 
see that perfection of God that they had never seen before? In 
fact, I think that's one of the good answers. Sometimes your 
children will say, well, did God know that Adam and Eve would 
sin? What's the right answer to that? Yes, he knew that. Well, why did God let Adam and 
Eve sin? so that this earth, this world, 
this cosmos would be a theater to demonstrate His perfections. If there was no fall, there'd 
be no redemption. If there was no fall, there'd 
be no blood atonement. If there was no fall, there'd 
be no demonstration of grace and mercy. It is the works of 
God that manifest the perfections of God. And the angels haven't 
experientially tasted the redemptive work of Christ the way that man 
has. So for the angels, they look 
down upon us and they go, wow, God is in fact wise. God is in fact one who is glorious. Do you see who's sitting in that 
particular row? That really magnifies the... 
I don't know if it's quite like that, but that's the point. That's 
what the apostles are telling us, is that the angels look on 
and that they see this. Turn to 1 Timothy 3. 1 Timothy 
3, this confession, this common confession of the early church 
in verse 16. Without controversy, great is 
the mystery of godliness. God was manifested in the flesh, 
justified in the spirit, seen by angels, preached among the 
Gentiles, believed on in the world, received up in glory. Turn to 1 Peter 1. 1 Peter 1, 
just to see some other passages that speak concerning the angels 
and their view of the church and their appreciation of God's 
manifold wisdom. 1 Peter 1, verse 12. It says, to them, talking about 
old covenant prophets, it was revealed that not to themselves, 
but to us, they were ministering the things which now have been 
reported to you through those who have preached the gospel 
to you by the Holy Spirit sent from heaven, things which angels 
desire to look into. Why? Because the good or elect 
angels want to know God. That's the highest, that's the 
apex, that's the pinnacle for the creature of God. It's to 
know God, to glorify God, to enjoy God forever. And so they 
desire to look into this so that they can appreciate the wisdom, 
the grace, the mercy, the love that has been dispensed upon 
very needy sinners like you and I. Remember in Luke's gospel, 
when all the sinners and the tax collectors draw near to hear 
him, And Jesus is there, and the Pharisees and scribes say, 
this man receives sinners and eats with them. Well, probably 
all the sinners and tax collectors' ears turn like radar, you know, 
those radar things that used to turn, to hear what Jesus says. What's his response to this? 
Does he receive sinners? Does he eat with them? He tells 
them yes in three ways. He talks about a man who loses 
a sheep and leaves the 99 to go find the one. He talks about 
a woman who loses a coin and puts the nine away while she 
busily searches for the other. And then he talks about a man 
who had two sons and the one son went out and engaged in prodigal 
living. What is one of the common refrains 
in each of those events? The angels in heaven rejoice 
over one sinner who repents. This concept that there is nothing 
beyond what we see in the material world is simply unbiblical. God Most High, through his apostle, 
has told us that the church is a trophy case to display the 
wisdom of God to those angels. 1 Corinthians chapter 11, you 
can turn there, an intriguing passage. 1 Corinthians chapter 
11, the head covering passage. The specific purpose of 1 Corinthians 
11 is not to teach what we often think it's going to teach, but 
it's talking about male headship in the context of the local church. 
And notice specifically what he says as a rationale or as 
a reason why this kind of conduct must be imbibed in the context 
of the church. Notice in verse 10, for this 
reason, the woman ought to have a symbol of authority on her 
head, notice, because of the angels. So whatever Paul means 
in 1 Corinthians 11, whatever is in his mind with reference 
to this whole teaching, we see that angels look upon the church 
of the Lord Jesus Christ while she is in worship. while she 
is at communion with her blessed God. So back to Ephesians chapter 
3. We notice that manifestation 
of his wisdom, and then he speaks concerning the accomplishment 
of his plan in verse 11. According to the eternal purpose 
which he accomplished in Christ Jesus our Lord. We know God has 
an eternal purpose. We know that. I'm not going to 
spend a lot of time, but the Bible tells us that God foreordains 
whatsoever comes to pass. The psalmist in two places says, 
our God is in the heavens, he does whatever he pleases. That's 
in contrast to the dumb idols. They have eyes they don't see, 
they have ears they don't hear, they have mouths they don't talk, 
but our God is in the heavens and he does whatever he pleases. 
Remember Nebuchadnezzar's lesson after he was driven out to the 
field to live like a beast? What does he come to reckon with? 
That man who had paraded himself, that man who had been so proud 
and so filled with himself, as he's looking over his kingdom, 
as he's saying, look at what great and glorious things I have 
made for myself. God humbles him, God then brings 
him back, and what does he confess? There is none who can stay your 
hand. God Most High has an eternal plan. He has an eternal purpose. The Apostle Paul speaks to it 
in Ephesians 1. He chose us in Him when? Before 
the foundation of the world that we should be holy and blameless. 
In love, having predestined us unto adoption as sons. And then 
notice in Ephesians 1 at verse 11. In Him also we have obtained 
an inheritance, being predestined according to the purpose of Him 
who works all things according to the counsel of His will. So 
the eternal purpose of God Most High is a reality. The reference 
to that eternal purpose is not just here in Ephesians chapter 
3, but all throughout Scripture. And I would suggest the fact 
that God has an eternal purpose ought to afford for the saint 
of Christ great comfort, great encouragement, and the foundation 
for all of our stability. In other words, we're not an 
afterthought in the mind of God. It's not as if God just reacted 
one day and said, you know what, they've made the cut. I'm going 
to go ahead and include them in the church, just as he chose 
us in him before the foundation of the world. It has always been 
the case, in terms of God's creation, that he has set his affection 
or his love upon us according to his own good pleasure. That 
affords comfort. We are part of the eternal purpose 
of God Most High. But notice that eternal purpose 
is accomplished in Christ Jesus, our Lord. Again, in the incarnation 
of the Savior, in the life, death, and resurrection of the Savior, 
in the reality of the Savior. God accomplishes his purpose. 
He creates the old creation through Jesus Christ, again, not as an 
instrument, but as a coefficient. And as well, he makes or creates 
the new creation through that same one. It is our blessed Savior, 
the Lord Jesus Christ. And then in verse 12, we see, 
the communion with his church in whom we have boldness and 
access with confidence through faith in him. Brethren, Paul 
has been trafficking in sublime theological truth here. I mean, 
I don't think for a moment I'm doing it justice, but just for 
the sake of argument, the manifestation of God's glorious wisdom, the 
accomplishment of God's eternal purpose. Why? Now, again, that 
answer gets multi-faceted, multi-answers, but in this particular context, 
notice in verse 12, God does what He does so that we have 
access. In Him, or in whom, Christ, we have boldness and access with 
confidence through faith in Him. Similar emphasis to chapter 2 
at verse 18 and verse 22. Verse 18, for through Him we 
both have access by one Spirit to the Father. Verse 22, in whom 
you also are being built together for a dwelling place of God in 
the Spirit. Verse 12, chapter 3, in whom 
we have boldness and access with confidence through faith in Him. 
It's almost as if Paul wants the Gentile believers to understand 
that you are to utilize this access. It's been purchased for 
you by the blood of the Lord Jesus Christ. This is God's eternal 
purpose. This is God's eternal plan. This 
is the mystery of Christ. You live in a blessed time. You 
have tasted the glorious truth of the age to come. In this new 
covenant era, God has broken in. God has established a new 
creation. You've already experienced it. 
You've not yet fully experienced it, but that is awaiting a further 
age. Now we have this blessed reality 
that we have access. And it's not just access, but 
we have boldness and access with confidence through faith in Him. 
Similar to what He does in the book of Hebrews. You can turn 
there just to see these words piled up. And I think the take-home 
message of this is so that we will use that access You have 
access with boldness. You have good things given to 
you. God has begraced you. God has 
blessed you. God has smiled upon you. Utilize 
that. Hebrews chapter 4, verse 14, 
seeing then that we have a great high priest who has passed through 
the heavens, Jesus, the Son of God, let us hold fast our confession. 
For we do not have a high priest who cannot sympathize with our 
weaknesses, but was in all points tempted as we are yet without 
sin. Let us therefore, what? Come boldly, not arrogantly, 
not like we own the place, but with boldness to the throne of 
grace that we may obtain mercy and find grace to help in time 
of need. Chapter 10, same sort of an emphasis, 
verse 19. Therefore, brethren, having boldness 
to enter the holiest by the blood of Jesus. boldness to enter the 
holiest. That is a significant change 
from the old covenant. The old covenant, one man, one 
time out of the year, went into the holiest. Not everybody went 
in. And when that man went in, He 
didn't go with boldness. He took off the regalia. He only 
wore a linen outfit, a linen cloak. He went in to make atonement 
and then get back out. We, in this new covenant era, 
as a result of the ministry of Christ, the high praise, we now 
have boldness into the very presence of God Most High. That's Paul's 
point in Ephesians chapter 3. He is a minister of the gospel, 
this mystery of Christ. God has shown forth his wisdom 
and God has orchestrated this eternal purpose and plan so that 
Jew and Gentile have boldness and access with confidence through 
faith in Jesus Christ to come into the presence of God the 
Father. And then he ends this section with the exhortation 
in verse 13 to the Ephesians. He says, therefore, I ask that 
you do not lose heart at my tribulations for you, which is your glory. 
Kind of an interesting statement. I ask that you do not lose heart. 
He doesn't want them to lose heart. Why is that? Because when 
we lose heart, we're not effective kingdom citizens. When we lose 
heart, we're down, we're sorrowful, we're upset, we're not focused, 
seeking first the kingdom of God and His righteousness. The 
Apostle Paul wants the people of God not to lose heart. That 
doesn't mean we don't lose heart. I mean, these exhortations exist 
for a reason, right? You know, when Paul over and 
over again tells the people of God to greet one another with 
a holy kiss, why do you think that was? Probably because they 
didn't want to give each other holy kisses any more than any 
of us do. And I'm not suggesting we engage 
in that particular activity. But there are repetitions in 
the Bible for those things that may perhaps be difficult. But 
Paul's point with the Ephesians is that he doesn't want them 
to lose heart. Don't think about Paul languishing in a prison, 
and don't let that affect you in a negative way. I don't want 
you to be downcast. I don't want you to be hurting. 
I don't want you to lose sight of the fact that Christ is at 
the right hand of God Most High, where He has all authority, all 
power, and all glory. Do not lose heart. at my tribulations for you. And then notice how he ends. He says, which is your glory. What does he mean by that? Well, 
I would suggest it functions in two ways. First, the Ephesians 
glory in what Paul has done for them. Ephesians' glory in the 
reality that Paul is a prisoner for them. They are benefactors, 
they are recipients, they have been blessed richly by God for 
sure in his choice of the Apostle Paul and in Paul's humble obedience 
to do the will of the Lord. So don't be languishing, don't 
be downcast, don't be sorrowful, but rather see this as your glory. I think there's a parallel in 
2 Timothy 2. 2 Timothy 2, he says something 
similar there. Verse 10, therefore I endure 
all things for the sake of the elect that they also may obtain 
the salvation which is in Christ Jesus with eternal glory. So for the Ephesians, I don't 
want you to be upset. I don't want you to lose heart 
at my tribulations, but rather this My tribulations, my imprisonment 
for you is your glory. Stephen Ball explains, Paul is 
showing how his imprisonment is not at all a sign of the failure 
of the gospel or of Christ's exaltation to all power. It's 
just the opposite. It is their glory that Paul suffers 
tribulations in order that the power of God may be revealed 
in the apostles weakness. Paul did not suffer because he 
was a criminal, but for your sakes. Christ had specially honored 
the Gentiles by appointing an apostle for them who would willingly 
lay down his life for their sakes in imitation of Christ. So don't 
get downcast. Don't be upset. Don't, you know, 
be shocked at my tribulations. This is your glory. But I think as well it functions 
in terms of an example. Paul is a prisoner and he's joyful 
in the Savior. The Ephesians may have been looking 
at something similar. They may have been facing persecution. They may have been facing hardship. 
They may have been facing difficulty. Where would they find an example 
of someone who's able to sing while they're in chains? Of somebody 
who's able to praise while they're in prison? Of somebody who's 
able to extol God most high even though he is in dire straits? 
Paul functioned in that way for them so that if they ever likewise 
entered into that kind of suffering, they would do so in a manner 
that was consistent with the word of God and with the example 
of the Apostle Paul. Well, in conclusion, in terms 
of Paul's ministry, We ought to note, first, it was a consequence 
of the grace of God. When we pray for elders, we pray 
for deacons, we pray to God to give us. Give us, not in some 
sort of gimme, gimme, gimme, the leech has two daughters sort 
of a way, but it's not simply human wisdom, it's not simply 
human accomplishment, it's not simply human ingenuity. It is 
a gift of God Most High, and so therefore we pray to God. 
In fact, in Acts chapter 1, remember the absence of Judas, who do 
they pray to for a replacement apostle? They pray to the Lord, 
the Lord Jesus. They're asking Christ as the 
head of the church to supply a need for an apostle. Notice as well, with reference 
to the ministry of Paul, it was conducted with humility. Paul's 
specific focus and function was to make Christ known, to preach 
the unsearchable riches of our Lord Jesus Christ. And the ministry 
of Paul was ultimately connected to his proclamation of truth. 
He didn't just go have coffee with people. He didn't just win 
people with his winsome behavior. He didn't just win people with 
his wonderful example. Brethren, those things are requisite, 
but it is Christ and him crucified that needs to be proclaimed. 
It needs to be thundered. It needs to be heralded. The 
New Testament word is kerux. He was the one that came, the 
herald of God most high to preach the message. Way back when, probably 
before my time, well it was before my time, would have been my parents' 
time, you had the paper boy. And he would stand there on the 
corner with the paper and he'd say, extra, extra, read all about 
it. He had a message from his master 
and everybody needed to hear it and take heed. That's the 
function of the New Testament preacher. A message from on high 
that men need to heed. And then finally, in terms of 
the eternal purpose of God, the fact that there is one, I think, 
affords us great hope, great encouragement, great comfort, 
and great stability. This world is not haphazard. 
This world is not spinning out of control. This world is not 
renegade or maverick. This world is under the sovereign 
control of God Most High, and every event and every detail 
is under His control. That is encouraging. That is helpful. That is wonderful 
to know that everybody who's engaged in the lunacy in our, 
say, for instance, civil authority, is ultimately tethered. They 
are not rogues. They will not go off script. God is accomplishing his eternal 
purpose. He is responsible for creation. He is responsible for redemption. 
He is responsible as well for consummation. And we await the 
coming of the Lord Jesus Christ in glory to judge the living 
and the dead. So let that eternal purpose fill 
your heart with great stability in light of a world gone mad. 
And if you are not a believer tonight, you need to understand 
that God's purpose Think about this. The eternal purpose of 
God is not ultimately to damn every single human being. God's purpose is to save a great 
multitude that no man can number from every tribe, tongue, people, 
and nation. We have taken a book that tells 
us of this benevolent God who has this gracious plan that underscores 
in several places that it's riches of grace, unsearchable riches 
of Christ, and that he's not going to save, he's not going 
to dispense, He's not going to receive sinners. If you're a 
sinner, let this mystery of Christ and the revelation of it woo 
you to the Savior. Let it be that which you hear 
that brings you to a place to recognize that this God is that 
good that He'll save sinners like me. And I say on the authority 
of God's holy word, it's true. He saved a sinner like me. He 
saved sinners like you're sitting next to. It's not the case that 
it's somehow we arrived, we made up our minds, we raised our hands 
at a camp meeting, we chose for Jesus. That's not the way it 
happened. God is gracious, God is merciful, 
and God saves to the uttermost all who draw nigh unto him through 
His Son, the Lord Jesus Christ. Well, let us pray. Our Father 
in heaven, we thank You for Your Word and we thank You for this 
passage of Holy Scripture and for what it tells us, not only 
about the ministry of the Apostle Paul, but about the eternal purpose 
of God Most High. I pray we live in light of these 
truths, that they would steal our hearts, that they would build 
us up, that they would be helpful to us, not just on the Lord's 
Day when we gather together in peace with one another, but each 
and every day as we face the various challenges and hardships 
of this present evil age. We pray for the proclamation 
of your truth throughout this world, and we pray for the salvation 
of a great multitude that no man can number. Go with us now, 
we pray, and we ask in Jesus' name. Amen. We'll close with 
a brief time of meditation.