KJV: That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:
YLT: that the nations be fellow-heirs, and of the same body, and partakers of His promise in the Christ, through the good news,
Darby: that they who are of the nations should be joint heirs, and a joint body, and joint partakers of his promise in Christ Jesus by the glad tidings;
ASV: to wit , that the Gentiles are fellow-heirs, and fellow-members of the body, and fellow-partakers of the promise in Christ Jesus through the gospel,
That the Gentiles
That the Gentiles were to be saved was no mystery Romans 9:24-33 ; Romans 10:19-21 . The mystery "hid in God" was the divine purpose to make of Jew and Gentile a wholly new thing--"the church, which is his Christ's body," formed by the baptism with the Holy Spirit 1 Corinthians 12:12 ; 1 Corinthians 12:13 and in which the earthly distinction of Jew and Gentile disappears; Ephesians 2:14 ; Ephesians 2:15 ; Colossians 3:10 ; Colossians 3:11 . The revelation of this mystery, which was foretold, but not explained by Christ Matthew 16:18 was committed to Paul. In his writings alone we find the doctrine, position, walk, and destiny of the church.
Verse Meaning
This is the content of the mystery (cf. Ephesians 2:11-22). First, Gentiles and Jews are fellow heirs of God"s riches that He presently bestows on believers (cf. Ephesians 2:19; Ephesians 1:13-14; Galatians 3:29; Galatians 4:7). Second, they are fellow members of the body of Christ, which is the church ( Colossians 1:18). Third, they are fellow partakers of the promise concerning Christ in the gospel (i.e, that whoever trusts in Him has everlasting life; John 3:16; et al.). The mystery is not that Gentiles would enjoy salvation and enter into blessing along with Israel. God revealed that in the Old Testament ( Genesis 12:3; Isaiah 42:6; et al.). It is that God has joined Jews and Gentiles as equals in one new body, which is the church (cf. 1 Corinthians 12:13). [1][source]
"That Gentiles were to be saved was no mystery ( Romans 9:24-33; Romans 10:19-21). The mystery "hidden in God" was the divine purpose to make of Jew and Gentile a wholly new thing-"the Church, which is his [2] body," formed by the baptism with the Holy Spirit ( 1 Corinthians 12:12-13) and in which the earthly distinction of Jew and Gentile disappears ( Ephesians 2:14-15; Colossians 3:10-11). The revelation of this "mystery" of the Church was foretold but not explained by Christ ( Matthew 16:18). The details concerning the doctrine, position, walk, and destiny of the Church were committed to Paul and his fellow "apostles and prophets by the Spirit" ( Ephesians 3:5)." [3][source]
Context Summary
Ephesians 3:1-13 - Gentiles Share The "unspeakable Riches"
Dispensation should be rendered, "stewardship." We are God's trustees for men. To each of us is given some special phase of truth which we must pass on to others by the force of our character or by the teaching of our lips. It was given to Paul to make known the great truth that Gentiles might enter the Church of God on equal terms with Jews. During the earlier stages of human education this secret had been withheld; but with the advent of the Son of man, the doors into the Church had been thrown open to all. Paul's insistence on this truth was the main cause of the hatred and opposition which checkered his life. Fellow-heirs, fellow-members, and fellow-partakers! This truth was not the result of logical argument, but had been communicated by direct revelation, as was so much else in Paul's teaching. See Galatians 1:11, etc.
The history of the Church-its genesis, growth, and development-is the subject of angelic study, Ephesians 3:10. In the story of redemption there are presented and illustrated aspects of the divine nature which are to be learned nowhere else, and therefore heavenly intelligences bend with eager interest over human history from the viewpoint of the Church of Christ. [source]
Chapter Summary: Ephesians 3
1The hidden mystery that the Gentiles should be saved was made known to Paul by revelation; 8and to him was that grace given, that he should preach it 13He desires them not to be discouraged over his tribulation; 14and prays that they may perceive the great love of Christ toward them
Greek Commentary for Ephesians 3:6
To wit [] . Not in the Greek. But the infinitive (ειναι einai) clause is epexegetical and gives the content of the revelation, a common idiom in the N.T. Τα ετνη Ta ethnē is in the accusative of general reference. Paul is fond of compounds with συν sun and here uses three of them. [source]
Fellow-heirs [συνκληρονομα] Late and rare (Philo, inscriptions and papyri). See also Romans 8:17. Fellow-members of the body (συνσωμα sunsōma). First found here and only here save in later ecclesiastical writers. Preuschen argues that it is equivalent to συνδουλος sundoulos in Colossians 1:7 (σωμα sōma in sense of δουλος doulos). Fellow-partakers Another late and rare word (Josephus). Only here in N.T. In one papyrus in sense of joint possessor of a house. [source]
Fellow-members of the body [συνσωμα] First found here and only here save in later ecclesiastical writers. Preuschen argues that it is equivalent to συνδουλος sundoulos in Colossians 1:7 (σωμα sōma in sense of δουλος doulos). [source]
Fellow-partakers [συνμετοχα] Another late and rare word (Josephus). Only here in N.T. In one papyrus in sense of joint possessor of a house. [source]
Fellow-heirs - of the same body - partakers [συγκληρόνομα σύσσωμα συμμέτοχα] The second of these words occurs only here; the third only here and Ephesians 5:7. They are strange to classical Greek. [source]
Reverse Greek Commentary Search for Ephesians 3:6
Luke 2:32Gentiles [ἐθνῶν] Assigned to the same root as ἔθω , to be accustomed, and hence of a people bound together by like habits or customs. According to biblical usage the term is understood of people who are not of Israel, and who therefore occupy a different position with reference to the plan of salvation. Hence the extension of the gospel salvation to them is treated as a remarkable fact. See Matthew 12:18,Matthew 12:21; Matthew 24:14; Matthew 28:19; Acts 10:45; Acts 11:18; Acts 18:6. Paul is called distinctively an apostle and teacher of the Gentiles, and a chosen vessel to bear Christ's name among them. In Acts 15:9; Ephesians 2:11,Ephesians 2:18; Ephesians 3:6, we see this difference annihilated, and the expression at last is merely historical designation of the non-Israelitish nations which, as such, were formerly without God and salvation. See Acts 15:23; Romans 16:4; Ephesians 3:1. Sometimes the word is used in a purely moral sense, to denote the heathen in opposition to Christians. See 1 Corinthians 5:1; 1 Corinthians 10:20; 1 Peter 2:12. Light is promised here to the Gentiles and glory to Israel. The Gentiles are regarded as in darkness and ignorance. Some render the words εἰς ἀποκάλυψιν , above, for the unveiling of the Gentiles, instead of for revelation. Compare Isaiah 25:7. Israel, however, has already received light by the revelation of God through the law and the prophets, and that light will expand into glory through Christ. Through the Messiah, Israel will attain its true and highest glory. [source]
Acts 9:15Before the Gentiles [ενωπιον των ετνων] This was the chief element in the call of Saul. He was to be an apostle to the Gentiles (Ephesians 3:6-12). [source]
Hebrews 11:9The heirs with him [τῶν συνκληρονόμων] Joint-heirs or fellow-heirs. olxx, oClass. See Romans 8:17; Ephesians 3:6; 1 Peter 3:7. The three, Abraham, Isaac, and Jacob, are mentioned because they cover the entire period of the sojourn in Canaan. Faith inspired these to endure patiently their unsettled life, since it assured them of a permanent home in the future. [source]
Hebrews 11:9Became a sojourner [παρωικησεν] First aorist active indicative of παροικεω paroikeō old verb to dwell Literally, “land of the promise.” The promise made by God to him (Genesis 12:7; Genesis 13:15; Genesis 17:8). As in a land not his own For αλλοτριος allotrios (belonging to another) see Hebrews 9:25; Hebrews 11:34. The heirs with him of the same promise Late double compound (συν κληροσ νεμομαι sun class="translit"> klēros class="translit"> nemomai), found in Philo, inscriptions and papyri, in N.T. only here, Romans 8:17; Ephesians 3:6; 1 Peter 3:7. “Co-heirs” with Abraham. [source]
1 Peter 3:7Dwell with [συνοικουντες] Present active participle of συνοικεω sunoikeō old verb for domestic association, here only in N.T. Used as imperative here like the participle in 1 Peter 2:18; 1 Peter 3:1.According to knowledge (κατα γνωσιν kata gnōsin). “With an intelligent recognition of the nature of the marriage relation” (Vincent).Giving honour unto the woman as unto the weaker vessel Present active participle of απονεμω aponemō old verb, to assign, to portion out (or off), here only in N.T. Σκευος Skeuos is an old and common word for vessel, furniture, utensil (Matthew 12:29; 2 Timothy 2:20). Here both husband and wife are termed vessels or “parts of the furniture of God‘s house” (Bigg). See Paul‘s use of σκευος skeuos for ministers (2 Corinthians 4:7). Γυναικειωι Gunaikeiōi here is an adjective (female, feminine) from γυνη gunē (woman, wife). She is termed “the weaker” Late double compound found in an Ephesian inscription and the papyri, in N.T. only here, Romans 8:17; Ephesians 3:6; Hebrews 11:9. God‘s gift of life eternal belongs to woman as well as to man. In the eyes of God the wife may be superior to the husband, not merely equal.To the end that your prayers be not hindered Purpose clause with εις το eis to and the present passive infinitive (with negative μη mē) of εγκοπτω egkoptō to cut in, to interrupt, late verb (Polybius), as in Romans 15:22, etc. Very vivid to us now with our telephones and radios when people cut in on us. Προσευχας Proseuchas (prayers) is the accusative of general reference. Husbands surely have here cause to consider why their prayers are not answered. [source]
1 Peter 3:7Giving honour unto the woman as unto the weaker vessel [ως αστενεστερωι σκευει τωι γυναικειωι απονεμοντες τιμην] Present active participle of απονεμω aponemō old verb, to assign, to portion out (or off), here only in N.T. Σκευος Skeuos is an old and common word for vessel, furniture, utensil (Matthew 12:29; 2 Timothy 2:20). Here both husband and wife are termed vessels or “parts of the furniture of God‘s house” (Bigg). See Paul‘s use of σκευος skeuos for ministers (2 Corinthians 4:7). Γυναικειωι Gunaikeiōi here is an adjective (female, feminine) from γυνη gunē (woman, wife). She is termed “the weaker” Late double compound found in an Ephesian inscription and the papyri, in N.T. only here, Romans 8:17; Ephesians 3:6; Hebrews 11:9. God‘s gift of life eternal belongs to woman as well as to man. In the eyes of God the wife may be superior to the husband, not merely equal.To the end that your prayers be not hindered Purpose clause with εις το eis to and the present passive infinitive (with negative μη mē) of εγκοπτω egkoptō to cut in, to interrupt, late verb (Polybius), as in Romans 15:22, etc. Very vivid to us now with our telephones and radios when people cut in on us. Προσευχας Proseuchas (prayers) is the accusative of general reference. Husbands surely have here cause to consider why their prayers are not answered. [source]
1 Peter 3:7Joint-heirs of the grace of life [συνκληρονομοι χαριτος ζωης] Late double compound found in an Ephesian inscription and the papyri, in N.T. only here, Romans 8:17; Ephesians 3:6; Hebrews 11:9. God‘s gift of life eternal belongs to woman as well as to man. In the eyes of God the wife may be superior to the husband, not merely equal. [source]
What do the individual words in Ephesians 3:6 mean?
Greek Commentary for Ephesians 3:6
. Not in the Greek. But the infinitive (ειναι einai) clause is epexegetical and gives the content of the revelation, a common idiom in the N.T. Τα ετνη Ta ethnē is in the accusative of general reference. Paul is fond of compounds with συν sun and here uses three of them. [source]
Late and rare (Philo, inscriptions and papyri). See also Romans 8:17. Fellow-members of the body (συνσωμα sunsōma). First found here and only here save in later ecclesiastical writers. Preuschen argues that it is equivalent to συνδουλος sundoulos in Colossians 1:7 (σωμα sōma in sense of δουλος doulos). Fellow-partakers Another late and rare word (Josephus). Only here in N.T. In one papyrus in sense of joint possessor of a house. [source]
First found here and only here save in later ecclesiastical writers. Preuschen argues that it is equivalent to συνδουλος sundoulos in Colossians 1:7 (σωμα sōma in sense of δουλος doulos). [source]
Another late and rare word (Josephus). Only here in N.T. In one papyrus in sense of joint possessor of a house. [source]
The second of these words occurs only here; the third only here and Ephesians 5:7. They are strange to classical Greek. [source]
Reverse Greek Commentary Search for Ephesians 3:6
Assigned to the same root as ἔθω , to be accustomed, and hence of a people bound together by like habits or customs. According to biblical usage the term is understood of people who are not of Israel, and who therefore occupy a different position with reference to the plan of salvation. Hence the extension of the gospel salvation to them is treated as a remarkable fact. See Matthew 12:18, Matthew 12:21; Matthew 24:14; Matthew 28:19; Acts 10:45; Acts 11:18; Acts 18:6. Paul is called distinctively an apostle and teacher of the Gentiles, and a chosen vessel to bear Christ's name among them. In Acts 15:9; Ephesians 2:11, Ephesians 2:18; Ephesians 3:6, we see this difference annihilated, and the expression at last is merely historical designation of the non-Israelitish nations which, as such, were formerly without God and salvation. See Acts 15:23; Romans 16:4; Ephesians 3:1. Sometimes the word is used in a purely moral sense, to denote the heathen in opposition to Christians. See 1 Corinthians 5:1; 1 Corinthians 10:20; 1 Peter 2:12. Light is promised here to the Gentiles and glory to Israel. The Gentiles are regarded as in darkness and ignorance. Some render the words εἰς ἀποκάλυψιν , above, for the unveiling of the Gentiles, instead of for revelation. Compare Isaiah 25:7. Israel, however, has already received light by the revelation of God through the law and the prophets, and that light will expand into glory through Christ. Through the Messiah, Israel will attain its true and highest glory. [source]
This was the chief element in the call of Saul. He was to be an apostle to the Gentiles (Ephesians 3:6-12). [source]
Joint-heirs or fellow-heirs. olxx, oClass. See Romans 8:17; Ephesians 3:6; 1 Peter 3:7. The three, Abraham, Isaac, and Jacob, are mentioned because they cover the entire period of the sojourn in Canaan. Faith inspired these to endure patiently their unsettled life, since it assured them of a permanent home in the future. [source]
First aorist active indicative of παροικεω paroikeō old verb to dwell Literally, “land of the promise.” The promise made by God to him (Genesis 12:7; Genesis 13:15; Genesis 17:8). As in a land not his own For αλλοτριος allotrios (belonging to another) see Hebrews 9:25; Hebrews 11:34. The heirs with him of the same promise Late double compound (συν κληροσ νεμομαι sun class="translit"> klēros class="translit"> nemomai), found in Philo, inscriptions and papyri, in N.T. only here, Romans 8:17; Ephesians 3:6; 1 Peter 3:7. “Co-heirs” with Abraham. [source]
Present active participle of συνοικεω sunoikeō old verb for domestic association, here only in N.T. Used as imperative here like the participle in 1 Peter 2:18; 1 Peter 3:1.According to knowledge (κατα γνωσιν kata gnōsin). “With an intelligent recognition of the nature of the marriage relation” (Vincent).Giving honour unto the woman as unto the weaker vessel Present active participle of απονεμω aponemō old verb, to assign, to portion out (or off), here only in N.T. Σκευος Skeuos is an old and common word for vessel, furniture, utensil (Matthew 12:29; 2 Timothy 2:20). Here both husband and wife are termed vessels or “parts of the furniture of God‘s house” (Bigg). See Paul‘s use of σκευος skeuos for ministers (2 Corinthians 4:7). Γυναικειωι Gunaikeiōi here is an adjective (female, feminine) from γυνη gunē (woman, wife). She is termed “the weaker” Late double compound found in an Ephesian inscription and the papyri, in N.T. only here, Romans 8:17; Ephesians 3:6; Hebrews 11:9. God‘s gift of life eternal belongs to woman as well as to man. In the eyes of God the wife may be superior to the husband, not merely equal.To the end that your prayers be not hindered Purpose clause with εις το eis to and the present passive infinitive (with negative μη mē) of εγκοπτω egkoptō to cut in, to interrupt, late verb (Polybius), as in Romans 15:22, etc. Very vivid to us now with our telephones and radios when people cut in on us. Προσευχας Proseuchas (prayers) is the accusative of general reference. Husbands surely have here cause to consider why their prayers are not answered. [source]
Present active participle of απονεμω aponemō old verb, to assign, to portion out (or off), here only in N.T. Σκευος Skeuos is an old and common word for vessel, furniture, utensil (Matthew 12:29; 2 Timothy 2:20). Here both husband and wife are termed vessels or “parts of the furniture of God‘s house” (Bigg). See Paul‘s use of σκευος skeuos for ministers (2 Corinthians 4:7). Γυναικειωι Gunaikeiōi here is an adjective (female, feminine) from γυνη gunē (woman, wife). She is termed “the weaker” Late double compound found in an Ephesian inscription and the papyri, in N.T. only here, Romans 8:17; Ephesians 3:6; Hebrews 11:9. God‘s gift of life eternal belongs to woman as well as to man. In the eyes of God the wife may be superior to the husband, not merely equal.To the end that your prayers be not hindered Purpose clause with εις το eis to and the present passive infinitive (with negative μη mē) of εγκοπτω egkoptō to cut in, to interrupt, late verb (Polybius), as in Romans 15:22, etc. Very vivid to us now with our telephones and radios when people cut in on us. Προσευχας Proseuchas (prayers) is the accusative of general reference. Husbands surely have here cause to consider why their prayers are not answered. [source]
Late double compound found in an Ephesian inscription and the papyri, in N.T. only here, Romans 8:17; Ephesians 3:6; Hebrews 11:9. God‘s gift of life eternal belongs to woman as well as to man. In the eyes of God the wife may be superior to the husband, not merely equal. [source]