Introduction | Table of Contents | Chapter 6

The third chapter, which, since the Apostle treats therein of his own ministry, is parenthetic, yet introduces, as we shall see, a figure additional to those of the second chapter. At the same time even here he recalls the subject of the Body; in speaking of the special stewardship committed to him in connection with "the mystery" of Christ and the Church, he defines the mystery in this way, "that the Gentiles are fellow-heirs and fellow-members of the same Body, and fellow-partakers of the promise in Christ Jesus, through the gospel" (3:6, R.V.) Co-heirs, co-incorporated and co-sharers. Here the one Body is again the dominating thought. For the thought of the incorporation into the same Body conveys a closer union than that of joint inheritance, and the third expression, "fellow-partakers" is simply added to show that the first two involve this, that there is no blessing or privilege, either in kind or in degree, which is not shared alike by believers, both Jew and Gentile.

The additional figure which this chapter presents is that of a family. Having pointed out the present purpose of God concerning the Church, in regard to the principalities and the powers in the heavenly places, the Apostle speaks of the access which we enjoy through faith, and bows his knees "unto the Father, from whom every family in heaven and on earth is named." "Every family" may be taken as the correct rendering.¹¹

¹⁰It is true that the Greek word pas may signify "all," even when it is not followed by the definite article with the noun (when the article is used, the rendering should be "all the " or "the whole" as in Acts 3:25, "all the families," and Phil. 1:3, R.V. "all my remembrance of you; 11 contrast "every prayer" in verse 4, where the article is absent). Yet a distinction is necessary in the phrases without the article. In the case of an abstract, or a proper noun, some collective nouns, and some used in a collective sense where no other meaning but "all" is possible, the rendering is "all," e.g., "all righteousness" (Matt. 3:15), "all Jerusalem" (Matt. 2:3), "all flesh" (Luke 3:6). Otherwise the rendering should be "every;" thus "every ordinance" (1 Peter 2:13), "every creature' (Col. 1:15, 23), "every Scripture" (2 Tim. 3:16); so "every family" (here).

The Patria

As to the meaning of the word patria, "family," it is found only twice elsewhere in the New Testament, in Luke 2:4, "lineage of David" (R.V., "family"), that is, those who reckon their descent from David, and Acts 3:25, "the kindreds (R.V., families) of the earth." The word, then, signifies those who have a common paternal origin.

Now as to the context, the Apostle has mentioned in the 18th verse of the preceding chapter that through Christ "we have our access in one Spirit unto the Father." This he has just repeated in the 12th verse of the third chapter and in this connection he speaks of "the Father" as the One to whom he bows his knees. In both passages the Fatherhood of God is stressed, and the point here is that from the Father every family in heaven and on earth is named. Some have regarded this as signifying a series of families consisting of the Church, angels, Jews and Gentiles. This, however, does not seem to be the apostle's meaning.

"Every Family"

The phrase is exactly parallel in the original to that in 2:21, where, speaking of the Church as a temple, he says "in whom every building (see margin of the RX.), fitly framed together, groweth unto a holy temple in the Lord." Just as there the phrase "every building" signifies "the building in all its parts," so here "every family" would point to the same kind of meaning, namely, "the whole family in all its parts," that is to say, all those who, whether in Heaven or on earth, enjoy relationship to God as their Father. Thus the Church is in view, in all its constituent parts9 those who are already with the Lord and the various communities or assemblies on earth who likewise enjoy this Divine relationship. This is in keeping with the tenor of the whole Epistle.

That the whole in its several parts is named from the Father indicates that from Him as Father it derives that which gives it its true character, and it is the practical realization of this in the lives of believers that the Apostle desires, as expressed in his immediately following prayer. For the Fatherhood of God, and all that this means in spiritual relationship and experience, can be carried into practical effect only if we are strengthened by the power of the Spirit of God in the inward man and Christ dwells in our hearts through faith. only so can we be rooted and grounded in love and be strong to apprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ which passeth knowledge." Thus and thus only can we be "filled unto (Or 'into) all the fulness of God." All this is consequent upon having God as our Father.

The Father

The matters contained in. this comprehensive prayer, then, are those which appertain especially to the family of God. In the Apostle's prayer in the first chapter he speaks of God as "the Father of glory," as well as "the God of our Lord Jesus Christ" (verse 17); for the subject of that prayer is more especially the power of God in raising Him from the dead, and in consequence the greatness of His power to usward. Here in the third chapter his prayer is occupied more particularly with the subject of love. We are to know the love of Christ and are to be rooted and grounded in love. The theme of love is especially appropriate to the subject of the family. As the Father ofg1ory (chapter 1) He raised up Christ from the dead, and made Him to sit at His right hand in heavenly places, giving Him to be Head over all things to the Church, which is His Body. As the Father of the spiritual family (chapter 3) His design is that the members of the family should know His love as embodied in and expressed through Christ. In the first prayer the Church is 44 the fulness of Him that filleth all in all." That is a matter of glory expressed in power. Here in the second prayer the subject of fulness is not the power by which Christ fills all things in all the members, as in 1:23, but the design of the Father that the members of His family should so know the love of Christ that they may be filled into all the fulness of God. Divine. power fills all the members of the Body; by Divine love the members of God's family are filled into His fulness.

The Doxology

The theme of the Apostle's prayer is so transcendent, and the effects designed to be produced so soul-stirring and heart-affecting, that he follows his prayer with this doxology: "Now unto Him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto Him be the glory in the Church and in Christ Jesus unto all generations for ever and ever" (3: 20, 21). Let us note particularly the combination "in the Church and in Christ Jesus"; that is undoubtedly the right rendering. The Church is the sphere in which the glory here spoken of is to ascend to God. But not simply the Church; never the Church without Christ who is its Head, who fills the members, and whose love draws forth their praise. The combination is a beautiful continuation of the great theme of the Epistle, the union of Christ and His Church. The Son, who glorified the Father on the earth, having finished the work which He gave Him to do, glorifies Him now, and will ever do so, in and through His Church, which He has redeemed by His precious blood and united to Himself. It is this oneness, this fellowship, with Christ which causes the glory to ascend to Him who is the Father of glory. The glory, which is the exhibition of His own character, power and attributes, flows down from Him, and returns to Him, in responding recognition and expression, in the Church and in Christ Jesus, and it will do so through all successive generations and throughout eternity.

Introduction | Table of Contents | Chapter 6

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