(3) How that by revelation he made known unto me the mystery.--The words "by revelation" are doubly emphatic. By revelation, not by the wisdom of man (as in 1 Corinthians 2:7-16): for "God hath revealed them to us by His Spirit." By direct revelation to St. Paul himself, as in Galatians 1:12, "not of man or by man, but by revelation of Jesus Christ," and in Romans 16:25, "according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery." (See also 2 Corinthians 12:17.) This revelation we may refer especially to the time when, after his conversion, he was "in a trance while praying in the Temple," and "saw Christ Himself," saying unto him, "Depart, for I will send thee far hence unto the Gentiles" (Acts 22:17-21).
As I wrote afore in few words.--The reference is to the brief notice in Ephesians 1:10-14, and to the further explanation in Ephesians 2:11-22. Hence, in English, the idea would be more clearly expressed by "I have written above." St. Paul refers them back to these passages as embodying his "understanding," or conception, of the mystery thus revealed especially to him. The reference is one of those parenthetical remarks, which, to those remembering how St. Paul's Epistles were dictated, almost irresistibly suggest insertion on the reading over of the Epistle.
-3Ephesians 3:20-21 sum up the whole in a doxology to God the Father through Christ Jesus. It may be compared with the other more solemn doxologies in the New Testament: as Romans 16:25; 1 Timothy 5:15-16; Jude 1:24-25; Revelation 1:6. Each has its distinctive character. Here the prevailing idea of the preceding chapters is the wonder and the mystery of God's fore-ordaining love, overflowing in the riches of His grace to those who are made one with Him and with each other in Christ Jesus. Hence, God is here described as He "who is able to do exceeding abundantly above all that we ask or think," and to do all "by His power dwelling" and working in us.
Verse 3. - How that, by revelation, was made known unto me the mystery. The mystery, as is explained afterwards (ver. 6), was not the gospel itself, but its destination to the Gentiles as much as to the Jews; although, as appears afterwards, this fullness of blessing is really the great glory of the gospel. Mystery, that which is known only to the initiated, does not denote here a thing obscure in its own nature, but only something that had been concealed from view. It was only the initiated that now knew that God designed the gospel for Gentile and Jew alike. Paul had been initiated "by revelation" - not by his own reflecting power, not by his study of Scripture, not by communication from ether men, but by a special communication from God (Galatians 1:12). As I wrote before in few words. Where? In another Epistle? No; but in the earlier part of this Epistle (see Ephesians 1:9; Ephesians 2:18, etc.). If it be said the allusions in these places to the topic in question are rather vague and general, the apostle virtually admits it - he wrote of it "in few words;" but, as it is a great and glorious truth, he returns to it to amplify it and place it in a brighter light.
3:1-7 For having preached the doctrine of truth, the apostle was a prisoner, but a prisoner of Jesus Christ; the object of special protection and care, while thus suffering for him. All the gracious offers of the gospel, and the joyful tidings it contains, come from the rich grace of God; it is the great means by which the Spirit works grace in the souls of men. The mystery, is that secret, hidden purpose of salvation through Christ. This was not so fully and clearly shown in the ages before Christ, as unto the prophets of the New Testament. This was the great truth made known to the apostle, that God would call the Gentiles to salvation by faith in Christ. An effectual working of Divine power attends the gifts of Divine grace. As God appointed Paul to the office, so he qualified him for it.
How that by revelation he made known unto me the mystery,.... Or "is made known unto me": so the Alexandrian copy, and some others, and the Vulgate Latin version. The Gospel, which is sometimes called a mystery, the mystery of the Gospel, the mystery of godliness, and the mystery of faith: the several doctrines of the Gospel are the mysteries of the kingdom of heaven; such as a trinity of persons in the Godhead, the union of the two natures in Christ, the saints' union to Christ, and communion with him, the resurrection of the dead, and the change of living saints, and the whole doctrine of salvation by Christ, of justification by his righteousness, pardon by his blood, and atonement by his sacrifice; and this was made known to the apostle, not in a mere notional and speculative way, but in a spiritual and saving manner; not by men, for he was not taught by men, nor did he receive it from them, but had it by the revelation of Jesus Christ, and by the spirit of wisdom and revelation in the knowledge of him:
as I wrote afore in few words: in the two first chapters of this epistle, which are a compendium of the mystery of the Gospel, in its several parts; as predestination, election, redemption, regeneration, and salvation by free grace.
As I wrote afore in few words.--The reference is to the brief notice in Ephesians 1:10-14, and to the further explanation in Ephesians 2:11-22. Hence, in English, the idea would be more clearly expressed by "I have written above." St. Paul refers them back to these passages as embodying his "understanding," or conception, of the mystery thus revealed especially to him. The reference is one of those parenthetical remarks, which, to those remembering how St. Paul's Epistles were dictated, almost irresistibly suggest insertion on the reading over of the Epistle.
-3Ephesians 3:20-21 sum up the whole in a doxology to God the Father through Christ Jesus. It may be compared with the other more solemn doxologies in the New Testament: as Romans 16:25; 1 Timothy 5:15-16; Jude 1:24-25; Revelation 1:6. Each has its distinctive character. Here the prevailing idea of the preceding chapters is the wonder and the mystery of God's fore-ordaining love, overflowing in the riches of His grace to those who are made one with Him and with each other in Christ Jesus. Hence, God is here described as He "who is able to do exceeding abundantly above all that we ask or think," and to do all "by His power dwelling" and working in us.
as I wrote afore in few words: in the two first chapters of this epistle, which are a compendium of the mystery of the Gospel, in its several parts; as predestination, election, redemption, regeneration, and salvation by free grace.