THE UNIVERSAL CHURCH AND THE MYSTERY OF CHRIST St. Paul cherishes his discovery of "the mystery of Christ", not through his human capabilities or his talents, but through a revelation of God about this hidden mystery since the eternity. He is the Bearer of the incomprehensible riches of Christ. The mystery of Christ is the call of the Gentiles to partake of the inheritance and to obtain the promises in Christ through the Gospel. It is the fulfillment of the universal church, which extends to both Gentiles and Jews to embrace every believer to be in Christ and Christ to be in his heart. 1. The mystery of Christ and the call of the Gentiles: Eph. 3: 1 - 8 2. A divine and heavenly call: Eph. 3: 9 –11 3. An assured call: Eph. 3: 12 4. A call requires spiritual strife: Eph. 3: 13 5. The intercession of St. Paul for everyone: Eph. 3: 14 – 21 1. The mystery of Christ and the call of the Gentiles: "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," (Eph. 3: 1 –3) In this statement, we notice the following: First: He started by saying "For this reason." St Paul, as a prisoner of Jesus Christ, is talking about the mystery of Christ, that is the mystery of the opening of the door of faith to the Gentiles, as well as the Jews, so that all may become one living building and a temple of God. St. Paul became an apostle and a prisoner, just for their sake in the Lord. St. Paul repeated the word "I" more than once (Eph. 1:15 &3:1& 4:1& 5:32), not because he is self-centered, for his ego, but to ascertain his admiration of the message, which God has declared to him its mystery, and due to it, he became a prisoner. His feelings were concentrated in him accepting joyfully to be imprisoned, so that the Gentiles may enjoy freedom and also for his brethrens, the Jews (1Thess.2:14-16;2Corin.11:24,25). He cherished his apostle-ship and his imprisonment for the salvation of each soul, and he considered being "the prisoner of Christ Jesus" as an honor for him. He felt his obligation for the mission work, regardless of the cost. St. John Chrysostom said: “Earlier, St. Paul mentioned Christ's great care for us, and now he mentions his care for them, that it may be capable of bringing them close to him, though it is of little value when compared to Christ’s. That is why he said, (the prisoner) or I am obligated to you. If my Master was crucified for you, so I should also be tied up for your sake.” 77 He wanted to declare his imprisonment in Rome to assure his determination on fulfilling "the mystery of Christ", that is, preaching in His name, even if this means that the Jews hate him and imprison him. Probably St. Paul's feelings concentrated on his reflection on God's great love, which imprisoned him, (Phil. 3:12) to pull him from struggling against service to working on behalf of Christ and His power. Therefore he often repeated the statement "his exceeding power". He felt that he is the prisoner of the love of Christ and His great attracting power, which works on behalf of His kingdom. Second: It seems that some of those to whom he wrote did not see him but only heard about him (Eph. 3:2). There were no personal relations, but very confidently, he feels that all the blessings that were granted to him were especially for them. These are the servant's true and strong feelings that all the gifts that were granted to him were not given to him out of favouritism, but they are divine gifts for the salvation of the souls. St. John Chrysostom said: “Here he points to the prophecy which was given to Ananias in Damascus concerning him, when the Lord told him, ‘Go for he is a chosen vessel of Mine to bear My name before Gentiles, kings…’ (Acts 9:15). He means ‘the dispensation of grace’, the revelation of Jesus Christ to him for he said, ‘For I neither received it from man, nor was I taught it, but it came through the revelation of Jesus Christ.’ (Gal. 1:12) He means that God has granted him this revelation for their sake, for he said, "Depart, for I will send you far from here to the Gentiles." (Acts 22:21)” 78 "…As I have briefly written already." (Eph. 3:3) The Greek word "prographo" used here has at least three meanings: the first meaning is whatever he has written in the same epistle where he talked to them about the mystery of God's will in heaven and on earth in Christ Jesus (Eph 1: 9, 20). He also talked to them about the mystery of Christ pertaining to the reconciliation of the Gentiles and the Jews in one body through the cross (Eph 2: 11 – 22). The second meaning is that he reminds the listener of what he had written in one of his previous epistles about this revelation, and not specifically that it is an epistle directed to the Ephesians, for his epistles ofenly circulated. The third meaning is that he had previously written in general and not through a specific epistle. Third: St. John Chrysostom relates that what St. Paul had written about "the mystery of Christ" which pertains to the acceptance of the Gentiles in the same body like the Jews, was very concise because they were unable to accept it. The Jews could not realize nor accept the great riches, which God has bestowed on the Gentiles to become partakers of the inheritance and the promises. This mystery, which was very strongly manifested to St. Paul, was not declared to the prophets of the Old Testament strongly but partly, for he said: "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 of 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." (Eph. 3: 4 – 6) The fact is that the acceptance of the Gentiles to faith was kept a secret from the previous generations. The Holy Spirit revealed the secret now to the apostles and the prophets (prophets of the New Testament). "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" (Eph. 3: 5) Tell me, what is that? Did not the prophets know this mystery? How, then, did Christ say that Moses and Elijah wrote that about Me? Also, "For if you believed Moses, you would believe Me; for he wrote about Me." (John 5:46) Also, "You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me." (John 5: 39) He means that this was not declared to all people, for he added, "which in other ages was not made known to the sons of men, as it has now been revealed by the Spirit…" (Eph. 3:5). Imagine if the Spirit did not declare it to St. Peter, he would not have gone to the Gentiles. Listen to what he said, "… who have received the Holy Spirit just as we have." (Acts 10: 47) This means that God has chosen them to accept this grace by the Spirit. The prophets have uttered with that, but they have not truly known this grace Even the apostles did not know it after they have heard it, for it has surpassed all the expectations. "That the Gentiles should be fellow heirs of the same body, and partakers of His promise in Christ through the Gospel." (Eph. 3:6) “What does this mean? They become partakers of the inheritance, the promises and the body. How great is the last, as they become one body and closer to Him in a strong relationship.” St. John Chrysostom 79 Fourth: Some scholars relate that some expressions, which St. Paul had used like "sons of men, apostles, prophets" were strange to St. Paul's style in writing. Most probably, these are excerpts, which St. Paul had copied from a church hymn at that time.80 Fifth: More than once, St. Paul emphasizes the fulfillment of "the mystery of Christ", not due to our worthiness or is it hindered by human obstacles, but is fulfilled according to "the effective working of His power." Regarding himself, he is a mere servant of God, the least of all the saints, but he was entrusted to fulfill God's plan through Christ' great riches. 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. To me, who am less that the least of all the saints, this grace was given that I should preach among the Gentiles the unsearchable riches of Christ." (Eph. 3: 7, 8) St. John Chrysostom relates that St. Paul, looking at God's great power, sees himself less than the least of all the apostles, for he said: “When he is about to talk about the greatness of God' s grace, he says that this grace was given to him, who is less that the least of all the saints. This was true humility, for he remembered his former sins, although they were forgiven. He called himself, ‘…a blasphemer, a persecutor, and an insolent man...’ (1 Tim. 1: 13) He also calls himself, ‘…one born out of due time’ (1 Cor. 15: 8) After accomplishing many great acts, St. Paul still calls himself, ‘less than the least of all the saints.’ This is truly great humility.” “He did not say ‘the least of the apostles’, but ‘less than the least of the apostles.’ The former statement is less acute… He also said, ‘…I do not deserve to be an apostle…’ (1 Cor. 15:9)” St. John Chrysostom 81 Probably St. Paul was so humble to the extent that he considered himself not only the least of the apostles but also less than the least of the saints. This humility was essential for two reasons. First, because when the building is too high, then the foundation is very deep. He has to build a very high building, for he was granted a special grace to preach to the Gentiles that is to become like one of them and present them "the unsearchable riches of Christ." In other words, he didn’t stand in the face of the Gentiles or did he preach as if from far away, but he went ahead, entered amidst the Gentiles, to dig deep foundation, to present the living building suitable for Christ Jesus. Second, he considers humility as a weapon against those who attack us. St. Paul is teaching us to meet our attackers with the spirit of great humility, so we may win them and win ourselves too! 2. A divine and heavenly call: St. Paul humbled himself to declare his enjoyment of a special grace, which is the grace of preaching among the Gentiles to enjoy the unsearchable riches of Christ. He called this act, which is the acceptance of the Gentiles to the faith, "the mystery of Christ." This mystery was not a mere thought from St. Paul, but rather it is to fulfill God's hidden eternal plans. This divine heavenly mystery was hidden, but it is revealed to embrace everyone and to declare to the heavenly creatures that the earthly Gentiles are partakers with them. He said: "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." (Eph. 3: 9 –11) We notice the following: First: Since God's grace has enlightened his eyes to see "the mystery of Christ", therefore, it was necessary for him to lead everyone to see what he had seen, God's hidden mystery since eternity, the mystery of God's love, the Creator of everything and the Savior of everyone, the eternal mystery in God's plan. Second: St. John Chrysostom said: “Truly, the mystery was not declared to any man, but do you manifest the mystery to the angels, the archangels, dominions and authorities? He said, ‘Yes, although it was hidden in God the Creator of everything’. Do you dare and utter that? Yes, and how was it declared to the angels? ‘Through the church’… Didn't the angels know Him? Didn't the archangels know Him? Even those who did not know Him! He called it ‘the mystery’, for the angels did not know it nor was it declared to anyone. Truly, the angels knew that the Gentiles were called, but they did not know that they were called to enjoy the same privileges, which the Israelites have enjoyed and to sit on God's throne. No one expected that nor believed it! 82” Third: No doubt that the heavenly creatures have realized the wisdom of God since He created them, however, they saw wonders in the church of the New Testament. That is why he said "the manifold wisdom of God". In the translation of St. John Chrysostom, it is mentioned "the great manifold of the wisdom of God." They have seen new depths in God's wisdom, which transformed the pagans and the attackers of the truth to become children of God and heirs with Christ! Fourth: St. Jerome related that St. Paul distinguished between two of the heavenly hosts, which are the authorities and the dominions that enjoy the mystery of God. Also, the church includes members, who belong to the one body, but they have different spiritual levels, or as St. Paul said, "… one star differs from another star in glory." (1 Cor. 15: 41) St. Jerome said: “Whoever sows little and whoever sows much are both on the right side; Although both of them are sowers, yet they differ in quality and quantity. 83” 3. An assured call Writing about the divine mystery, which was declared to him and which he devoted all his life to fulfill, St. Paul is very confident that God will fulfill His plan in spite of his imprisonment or captivity. Truly the apostle was under many restrictions, yet he confidently feels the freedom in fulfilling the mystery of Christ, for he said, "In whom we have boldness and access with confidence through faith in Him." (Eph. 3: 12) (The Greek word Parresia meaning freedom) Eph. 3: 12 “In whom we have access, not as captives but as persons asking for forgiveness, and not as sinners, for he says: "we have boldness and access", that is boldness connected with joyous confidence. This comes from our faith in Him.” St. John Chrysostom 84 4. The call requires strife: St. Paul has no credit at all in this call to achieve "the mystery of Christ", for it is according to the working of His might. But St. Paul was not negative but struggled and endured even prison, in consideration for the glory of the Gentiles. Now he is asking the Gentiles themselves to participate in that strife, by saying: "Therefore, I ask that you do not lose heart at my tribulations for you, which is your glory." (Eph. 3:13) “God loved them and He sacrificed His Son for them, and allowed His servants to suffer for them. St. Paul was imprisoned so that they may receive abundant blessings. Certainly this was due to God's surpassing love for them. He said by the prophet Hosea, ‘…I have slain them by the words of My mouth...’ (Hosea 6:5)” St. John Chrysostom 85 5. The intercession of St. Paul for everyone: As long as the fulfillment of "the mystery of Christ" is a divine act, his or their strife is not enough, but through all these tribulations, he does not cease to pray for them asking for God's power. As he says: "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." (Eph. 3: 14,15) Probably, St. Paul wanted to follow the example of the Lord Jesus Christ when He entered the garden to drink the cup of suffering for our glory. He knelt before the Father to carry the cross and to achieve the reconciliation. Thus, it is appropriate for every minister to kneel before the Father, in obedience to carry the cross for the salvation of others. “He manifests the spirit of his prayers for them, for he did not say ‘I pray’, but he showed his supplications by bowing his knees. ‘From whom the whole family in heaven and earth is named.’ He means that he does not consider her from the angels but He created tribes in heaven and on earth, and not as the Jews were.” St. John Chrysostom 86 In other words, St. Paul, bowing his knees to the Father out of his whole heart, asks for the fulfillment of the divine will, to combine the heavenly and the earthly creatures as a holy family united in the Lord Jesus Christ. What does St. Paul ask in his prayers and intercessions for them? First: "That He would grant you according to the riches of His glory, to be strengthened with might through His Spirit in the inner man." (Eph. 3: 16) St. Paul, by his true strong love for them, does not cease to pray for them so God may abide in their inner man and grant them spiritual power, for the sake of the riches of His glory. He is saying that his prayers are in accordance with God's will and His desire to work in their inner man. To be strengthened in the inner man is the enjoyment of the dwelling of Christ in their hearts. "That Christ may dwell in your hearts through faith..." (Eph. 3: 17) St. Paul is focusing their attention to the inner man so that Christ is manifested declaring His kingdom inside them. St. John Cassian, talking about fasting as one of the spiritual exercises, emphasized the inner man in Christ and not to fast as mere abstaining from food. He said: “When the outer man fasts, the inner man has to fast from evil food, for St. Paul is urging us to present the inner man pure to be worthy to accept Christ.” 87 The secret of the power is "the dwelling of Christ" by faith in our hearts. “Christ abides by faith in you. When faith is present, Christ is present too. Waking up the faith is waking up Christ. Leanness of faith is sleep of Christ. Rise and urge yourself saying, "Lord, I am perishing." Do not let the devil turn you away from the faith, do not let him swallow the fish.”88 Christ has declared this gift to the faithful loving hearts. He said, "If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make our Home with him." (John 14:23) Second: "…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." (Eph. 3: 17,18,19) As Christ correlated His dwelling in the heart with purity through true love which keeps His word (John. 14:23), in the same manner, St. Paul declares that the dwelling of Christ in the heart makes the soul grounded and rooted in the divine love, and is granted the gift of "spiritual enlightenment which passes knowledge." Our unity with Christ, which is based on love, reveals the divine mysteries so that one may realize what is the width, the length, the depth, and the height and know the love of Christ which passes knowledge, so we may be filled. It is like a continuous chain between "the unity with God", "surpassing love", " divine knowledge", and "the fullness." These are the gifts of the Heavenly Groom to His bridegroom who is united with Him. She enjoys His love, which passes knowledge so she may realize His mysteries and go in an uninterrupted growth, from fullness to fullness! “Christ dwells in these faithful hearts, who are rooted in His love who remain steadfast, until they receive the full power and may be filled with all the fullness of God. What does St. Paul mean? Although the love of Christ is above all human knowledge, yet you can comprehend it if Christ dwells inside you. Not only you may know Him, but you may be filled with all the fullness of God.” St. John Chrysostom 89 “The width is the good deeds; the length is the persistence of doing good deeds; the height is the hope in the blessings to come. That is why you are called ‘Lift up your hearts’, do good, persist for the sake of God, consider all earthly matters as rubbish.” St. Augustine 90 St. Augustine relates 91 that St. Paul, talking about the length, width, height, depth, refers to the cross as the fountain, which pours God's surpassing love. The height is that part which Christ lays His head on, as a symbol of expecting the reward from God's justice, as mentioned in Romans2: 6,7: "Who will render to each one according to his deeds, eternal life to those who by patient continuance in doing good seek for glory, honor, and immortality." The length is the cross where Christ was laid as a symbol of patience and perseverance according to God's will, or "longsuffering." The depth is the part grounded in the earth, representing the nature of the hidden mystery, the mystery of the cross, or the mystery of God's love. We can say that through the transfiguration of the Crucified Christ inside us, we have the height where our sight is opened by hope in the eternity. Also, we have the depth where we are rooted by the grace of God in His hidden love. We, also have the length and the width, that is, the practical love to God and to people, on two levels: horizontal and vertical, in other words, our faith, hope and love are steadfast in and for God and people. Finally, St. Paul, seeing that these divine gifts are surpassing, he ascertains that God is glorified in us through His great acts in the church. He said: "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." (Eph. 3: 20, 21) St. John Chrysostom said: “God has done ‘above all things, more than we expect or think’ Truly we pray, but He answers more than we ask, for we have never asked these matters nor expected them.” 92 St. Paul feels that with the incentive of love, he persistently asks from God, and God overflows His gifts more than St. Paul expects or asks, that is why he concluded his speech by offering thanksgiving to God who is glorified in His church. How beautiful are His words: "To Him be glory in the church by Christ Jesus", for the Father is glorified in the church, the bride of Christ, and His work is strongly manifested in the life of her members.
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