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Exegetical and Hermeneutical Commentary of Colossians 1:26

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[Even] the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:

26. the mystery ] I.e. as always in N.T., a truth undiscoverable except by revelation, a holy secret; whether or no, when revealed, it is what we can or cannot understand. See our note on Eph 1:9. We have this “secret” unveiled and described just below. Lightfoot points out that the Greek word mustrion, “mystery,” is “not the only term borrowed from the ancient mysteries [rites of special and secret initiation, lying, in a sense, apart from and behind the popular heathen worship] which St Paul employs to describe the teaching of the Gospel.” He gives instances from Col 1:28 below, Php 4:12, and perhaps Eph 1:14. “There is this difference however, that whereas the heathen mysteries were strictly confined to a narrow circle, the Christian mysteries are freely communicated to all. There is therefore an intentional paradox in the employment of the image by St Paul.” And this may have had regard here to the suggestion by the alien teachers at Coloss that they had esoteric truths to tell to their disciples.

hid ] Cp. esp. 1Co 2:7-10; Eph 3:9. And see for cognate truth Mat 11:25; Luk 10:21.

from ages and from generations ] Cp. “ from the beginning of the world,” Eph 3:9; where lit., “ from the ages.” Here lit., from the ages, &c., or, as well paraphrased in R.V., from all ages, &c. “ From ” is here a preposition of time; “ ever since ages and generations were; ” through all developments of the history of intelligent creation, whether longer (“ ages,” ons), or more limited (“ generations ”). See our note on Eph 3:9.

now ] “When the fulness of the time was come,” Gal 4:4. Cp. Eph 3:5; Eph 3:9-10.

revealed ] Historically, in the Incarnation, Sacrifice, and Triumph of Christ; personally and spiritually (1Co 2:10), by the Holy Ghost dealing with the man.

Fuente: The Cambridge Bible for Schools and Colleges

Even the mystery – To make that mystery fully known. See this explained in the notes at Eph 3:2-9. The great doctrine that salvation was to be proclaimed to all mankind, Paul says, had been concealed for many generations. Hence, it was called a mystery, or a hidden truth.

But now is made manifest to his saints – It was communicated especially to the apostles who were appointed to proclaim it, and through them to all the saints. Paul says that he regarded himself as specially called to make this truth known, as far as possible, to mankind.

Fuente: Albert Barnes’ Notes on the Bible

Col 1:26

The mystery which hath been hid from ages and from generations.

The gospel mystery

The term mystery, as here used twice, and often in this epistle, does not describe what is essentially incomprehensible, but rather what was hidden and is now revealed. The gospel is a mystery, but a mystery that is to be preached fully, and into which (as the word borrowed from the ancient mysteries in Col 1:28 suggests) every man may be initiated.

I. The gospel a mystery. All religion deals with mystery. Genuine mystery is the stamp of a religious Divinity–false mystery is the counterfeit superstition stamp. In its aspect to wards the vast, the infinite, the Divine, religion must always have some mystery to man.

II. The gospel a mystery that was long secret from man. The secret things belong unto God. There are hidden facts and laws in nature that science has only gradually discovered, or is now only gradually discovering; hidden moral meanings in nature and history that poets sight only can descry, and poets song only describe. There were hidden things in religion that only holy men of old, moved by the Holy Ghost, could reveal.

III. The gospel is a mystery that is now fully revealed. Whatever may have been the guesses of nobler pagans, or the anticipations of patriarchs, or the predictions of prophets, it was only as the pale light of very early dawn upon the hills of antiquity. It was noon when Christ lived, taught, died. The seal was broken, the secret revealed. What secret?

IV. The gospel is the revealed secret of Gods universal redeeming love. Christ is fully proclaimed, and Christ is the mystery. In Him are all the treasures of God stored away.

1. All the mystery is proclaimed in Christ. As the rainbow has all possible colours in its wondrous are, as the fabled music of the spheres has all possible tones in its chord, so in Christ is all the wisdom, righteousness, love of God.

2. All men may receive the blessings of this mystery. Christ, and Christ freely given to the Gentiles, given to be an indwelling power in them, is the great mystery which, as Paul dwelt in it, made Him proclaim it with newer and deepening joy. (U. R. Thomas.)

I. The mystery.

1. The term is borrowed from the ancient systems in which certain rites and doctrines were communicated to the initiated (Php 4:12, and the word perfect, which means initiated, in verse 28). Potentous theories have been spun out of this word. The Greek mysteries implied secrecy; the rites were done in deep obscurity; the esoteric doctrines were muttered in the ear. The Christian mysteries are spoken on the housetop, nor does the word imply anything as to the comprehensibility of the doctrines or facts which are so called.

3. We talk about mysteries, meaning thereby truths that transcend human faculties. But the New Testament mystery may be, and most frequently is, a fact perfectly comprehensible when once spoken. Behold I show you a mystery: we shall not all sleep, etc. There is nothing incomprehensible in that. We should never have known it if we had not been told; but when told it is quite level with our faculties. The word is most frequently used in connection with the notion of declaring. It frequently occurs in this epistle and in the Ephesians, and in every instance but one refers to a fact perfectly plain when once made known–the entrance of the Gentiles into the Church.

4. Then it follows that a steward of the mysteries is simply a man who has truths, formerly unknown but now revealed, in charge to all who will hearken, and neither the claims of a priesthood nor the demand for the unquestioning submission of the intellect have any foundation in this much-abused term.

II. The substance. Of the mystery.

1. The wonderful fact that all barriers were broken down. He saw in that the proof and prophecy of the world-wide destination of the gospel. There is no greater revolution in history than the cutting loose, through Him, of Christianity from Judaism, and widening the Church to the width of the race. No wonder that he was misunderstood and hated by Jewish Christians all his days. He thinks of these once heathens and now Christians at Colossae, and of many another little community in Judea, Asia, Greece, and Italy; and as he thinks of how a solid bond of brotherhood bound them together in spite of their differences of race and culture, the vision of the oneness of mankind in the Cross of Christ shines out before him as no other man had seen it till then.

2. That Christ dwelt in their hearts. That dwelling reveals the exuberant abundance of glory. To Paul the mystery was all running over with riches, and blazing with fresh radiance, and the possession of Christ was a pledge of future blessedness. The closer we keep to Him the clearer will be our vision of that blessedness. Anything seems more credible to a man who has Christ abiding in Him, than that such a trifle as death should have power to end such a union. This hope is offered to all. (A. Maclaren, D. D.)

The mystery manifest

Christ, by His incarnation, answered the vague and unsatisfactory queries of the world.

1. The Second Person of the Godhead was suspected by the ancients to be the active agent of the unknown God. Seneca: Whoever formed the universe, whether the Almighty God Himself, or that incorporeal reason which was the artificer of these vast concerns.

2. The ancients conceived this Second Person to stand to the First in the relation of a word to the thought which it expresses. Zendavesta: O, Ormuzd, what is that great word given by God, that living and powerful word, which existed before the heavens, before the waters, before the earth, before the flocks? Compare Philos Philosophy of the Logos with the Introduction to Johns Gospel.

3. The ancients looked for some incarnation of the Divine Word. Persian Serosch, Hindoo Vishnu. Plato: It is necessary that a Lawgiver be sent from heaven to instruct men; and this Lawgiver must be more than a man. Jewish expectancy.

4. The ancients tried to furnish the ideal of perfect human character–e.g., the ideals of Confucius, Socrates, Seneca. The mythologic personages. Christ appeared manifestly

(1) perfectly a man,

(2) a perfect man, and challenged all moralists. Which of you convinceth Me of sin?

5. The ancients had the idea of atonement. Altars lined the track of history. Christs cry when coming into the world: A body hast thou prepared Me. Lo! I come to do thy will. John the Baptists recognition: Behold the Lamb of God!

6. The ancients tried to demonstrate the perpetuity of human life. Our strongest points in the philosophy of immortality announced by Plato. The mythology of Greeks and Scandinavians. Christs declaration, I am the Resurrection and the Life, demonstrated by His resurrection. (Homiletic Review.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 26. The mystery which hath been hid] The mystery is this: that God had designed to grant the Gentiles the same privileges with the Jews, and make them his people who were not his people. That this is what St. Paul means by the mystery, see Eph 3:3, c.

Made manifest to his saints] It is fully known to all who have embraced the doctrine of Christ crucified to all Christians.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Even the mystery which hath been hid from ages and from generations; viz. that holy secret of godliness, Col 2:2,3; 4:3; Mat 13:11; Rom 16:25,26; 1Co 2:7; Eph 3:3,4,6,8,9,10; see 1Ti 3:16; Rev 14:6; which doth not consist in beggarly elements, Gal 4:9, or vain speculations, which these Colossians are cautioned to avoid, Col 2:8, however varnished; but is to them who are saved, the power of God, Rom 1:16; 1Co 1:18,19, and the wisdom of God, 1Co 1:24, which lay hid in God before the world, 1Co 2:7; 2Ti 1:9; Tit 1:2; 1Pe 1:20; yea, and after God had to our first parents, and so to his people the Jews, given some glimpse of this mystery, which yet the Gentiles of several ages were ignorant of, and many of the Jews, yea, the most knowing of them did not, for many generations, know that the Gentiles without circumcision, &c. were to be admitted into the church, Act 10:28; the prophets were very inquisitive to know the meaning of it, but yet they also were much in the dark, 1Co 2:9; 1Pe 1:10,11; yea, the angels did not know this hidden mystery, till revealed by the church, Eph 1:10.

But now is made manifest to his saints; but now God that revealeth secrets, Dan 2:28, hath opened his bosom counsel about this affair most clearly, so that his glory, by those that really fear him, may be seen with open face as in a glass through Christ, Mat 13:11; Mar 4:11; Joh 8:47; 15:15; Act 16:14; 1Co 2:10,16; 2Co 3:18; all necessary to salvation being made conspicuous and clear to them, 1Pe 2:9.

Fuente: English Annotations on the Holy Bible by Matthew Poole

26. the mystery(See on Eph1:9, 10; Eph 3:5-9).The mystery, once hidden, now revealed, is redemption for thewhole Gentile world, as well as for the Jews, “Christ in you(Gentiles) the hope of glory” (Col1:27).

from ages“from,”according to ALFORD,refers to time, not “hidden from”: from the time of theages; still what is meant is that the mystery was hidden from thebeings living in those “ages.” The “ages”are the vast successive periods marked by successive orders of beingsand stages of creation. Greek, “ons,” a word usedby the Gnostics for angelic beings emanating from God. The Spirit byPaul presciently, in opposition to Gnostic error already beginning(Col 2:18), teaches, that themystery of redemption was hidden in God’s purposes in Christ, alikefrom the angelic beings (compare Eph3:10) of the pre-Adamic “ages,” and from the subsequenthuman “generations.” Translate as Greek, “theages . . . the generations.”

made manifest to hissaintsto His apostles and prophets primarily (Eph3:5), and through them to all His saints.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

[Even] the mystery which hath been hid from ages and generations,…. This is said, as explanative of the word of God; signifying that he did not mean the Scriptures in general, which are the word of God, and every part of them; some part of which is historical, another prophetical, another practical, and another doctrinal; nor the law, which also is the word of God, but the Gospel, called “the mystery”, as it often is; because it contains things, which, though revealed, are mysteries to a natural man; and even to enlightened persons, who have the clearest view of them, the “modus” of them is not to be accounted for; such as the doctrines of the Trinity, of the union of the two natures in Christ, the incarnation of the Son of God, the union and communion of the church with Christ, the resurrection of the dead, c. And though perhaps great and special regard may be here had to the calling of the Gentiles, which, though revealed in the prophecies of the Old Testament, was in a great measure hid in them, and not so clearly known in ages and generations past as now, yet the whole may be applied to the Gospel mystery in general which was first hid in the heart of God, in his thoughts and purposes, in his counsel and covenant, and in his Son, in whom are hid all the treasures of wisdom and knowledge; and then in the ceremonies and shadows of the law, which but few had any insight into, and discerning of; and, during that dispensation, was wholly hid from the Gentiles; and but in part known by the Jews, and but by a few, and comparatively by them very darkly; and not so clearly by the angels themselves, who pry into these mysteries, and now, under the Gospel dispensation, learn from the church the manifold wisdom of God; and indeed it was hidden from all men, Jews and Gentiles, in a state of nature, and even from the wise and prudent of this world:

but now is made manifest to his saints; now under the Gospel dispensation, since the coming of Christ; there is an external revelation of the Gospel by him, more clearly, by whom grace and truth came, called the revelation of Christ; and an internal revelation of it by his Spirit, who is the spirit of wisdom and revelation, in the knowledge of him; which is made to saints, the holy apostles and prophets, who are the saints to whom this faith, and the mystery of it, were first delivered with so much power and evidence; and to all the elect of God, whom he has separated for himself in eternal election; whom Christ has sanctified by his blood, and to whom he is made sanctification; and who are called with an holy calling, have principles of grace and holiness wrought in them by the Spirit of God, and therefore called “his” saints; these have only a spiritual discerning of the Gospel, for the natural man neither knows nor receives it.

Fuente: John Gill’s Exposition of the Entire Bible

The mystery ( ). See on 1Co 2:7 for this interesting word from (initiate), from , to wink, to blink. The Gnostics talked much of “mysteries.” Paul takes their very word (already in common use, Mt 13:11) and uses it for the gospel.

Which hath been hid ( ). Perfect passive articular participle from , old verb, to hide, to conceal from (1Cor 2:7; Eph 3:9).

But now it hath been manifested ( ). First aorist passive indicative of , to make manifest (). The construction is suddenly changed (anacoluthon) from the participle to the finite verb.

Fuente: Robertson’s Word Pictures in the New Testament

1) “Even the mystery which hath been hid” (to musterion to apokekremmenon) “The mystery which had been hidden” or concealed. The term mystery refers to a truth undiscovered by the masses, except by revelation, a holy secret This formerly hidden mystery, like ancient rites and doctrines, had been communicated only to a limited number in -old Testament times. The hidden mystery was that Jesus Christ should establish the Church body to carry on his program of work and worship among the Gentiles in this age.

2) “From ages and from generations” (apo ton aionion kai apo ton geneion) ‘From the ages and generations” of the past, though a few prophets prophesied and alluded to its establishment by and work for Jesus Christ as (a) an handful of corn, (b) a kingdom never to be destroyed and (c) a flock, Psa 72:16-17; Dan 2:44-45, Zec 13:7; Mat 26:31-32.

3) “But now is made manifest to his saints” (nun de ephaerothe tois hagiois autou) “Yet (for now and continuing hereafter) was manifested to or for his saints.” The Church is that “hidden mystery,” veiled from other ages, yet not an afterthought of God. This new body” of worship and service, the church, differed from the old Jewish Body of worship and service in that not only was salvation procured for both Jew and Gentile alike on the cross but also the Church Jesus established has free entrance by all believers through baptism into a program of worship and service to the Lord, without circumcision and inner or outer courts as barriers of separation of Jews and Gentiles. Through this Church which Christ loved, built, for which he gave himself, and which he purchased with his own blood, commissioned, and empowered, is to make known to the world the manifold wisdom of God until he comes for her as his bride. Eph 5:25; Act 20:28; Mat 16:18-19; Mat 28:11-20; Act 1:8; Act 2:1-4; Eph 3:8-10; Eph 3:21; Joh 3:29; Rev 19:7-9.

Fuente: Garner-Howes Baptist Commentary

26. Hidden mystery. Here we have a commendation of the gospel — that it is a wonderful secret of God. It is not without good reason that Paul so frequently extols the gospel by bestowing upon it the highest commendations in his power; for he saw that it was

a stumblingblock to the Jews, and foolishness to the Greeks. (1Co 1:23.)

We see also at this day, in what hatred it is held by hypocrites, and how haughtily it is contemned by the world. Paul, accordingly, with the view of setting aside judgments so unfair and perverse, extols in magnificent terms the dignity of the gospel as often as an opportunity presents itself, and for that purpose he makes use of various arguments, according to the connection of the passage. Here he calls it a sublime secret, which was hid from ages and generations, that is, from the beginning of the world, through so many revolutions of ages. (340) Now, that it is of the gospel that he speaks, is evident from Rom 16:25, Eph 3:9, and other similar passages.

The reason, however, why it is so called, is demanded. Some, in consequence of Paul’s making express mention of the calling of the Gentiles, are of opinion, that the sole reason why it is so called is, that the Lord had, in a manner, contrary to all expectation, poured out his grace upon the Gentiles, whom he had appeared to have shut out for ever from participation in eternal life. Any one, however, that will examine the whole passage more narrowly, will perceive that this is the third reason, not the only one, in so far, I mean, as relates to the passage before us, and that other in the Romans, to which I have referred. For the first is — that whereas God had, previously to the advent of Christ, governed his Church under dark coverings, both of words and of ceremonies, he has suddenly shone forth in full brightness by means of the doctrine of the gospel. The second is — that whereas nothing was previously seen but external figures, Christ has been exhibited, bringing with him the full truth, which had lain concealed. The third is, what I have mentioned — that the whole world, which had up to this time been estranged from God, is called to the hope of salvation, and the same inheritance of eternal life is offered to all. An attentive consideration of these things constrains us to reverence and adore this mystery which Paul proclaims, however it may be held in contempt by the world, or even in derision.

Which is now revealed. Lest any one should turn aside to another meaning the term mystery, as though he were speaking of a thing that was still secret and unknown, he adds, that it has now at length been published, (341) that it might be known by mankind. What, therefore, was in its own nature secret, has been made manifest by the will of God. Hence, there is no reason why its obscurity should alarm us, after the revelation that God has made of it. He adds, however, to the saints, for God ’ s arm has not been revealed to all, (Isa 53:1,) that they might understand his counsel.

(340) “ D’annees et sieclcs;” — “Of years and ages.”

(341) “ Publié et manifesté;” — “Published and manifested.”

Fuente: Calvin’s Complete Commentary

26. even the mystery which hath been hid for ages and generations: but now hath it been manifested to his saints, 27. to whom God was pleased to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory:

Translation and Paraphrase

26. (For the word of God is) the mystery (the revealed secret) which has been hidden from the ages (past) and from the generations (past), but has now been made manifest to his (Gods saints;
27. To them (the saints) God was well pleased to make known that which (makes up) the riches of the glory of this mystery (which is now being spread) among the nations(and that mystery, simply and marvelously stated, is this:) Christ in you, the hope of glory (glory now, and glory hereafter)!

Notes

Paul had been chosen by God to reveal to many nations the marvelous mystery that God had held back from human knowledge in preceding ages. That revealed mystery was the very secret of glory. It is, simply stated, CHCRIST IN YOU, the hope of glory! Compare Col. 2:2.

Paul in Eph. 3:6 adds the further explanation about the mystery, that it consisted in the revelation of the fact that the Gentiles could now be fellow-heirs, fellow-members of the body, and fellow-partakers of the promise in Christ Jesus, through the gospel.

HISTORYS MOST GLORIOUS SECRET NOW REVEALED!

CHRIST IN YOU,

the hope of glory!

(Col. 1:27)

Glorious power to live a godly life.

Glorious power to work victoriously.

Glorious joy available.

Glorious peace for your soul.

Glorious comfort in troubles.

Glorious victory over death.

Glorious eternal life with God.

Paul declares that the word of God which he was sent to fulfill (Col. 1:25) was a mystery which God had hidden from previous ages and generations. Rom. 16:25-26; 1Co. 2:7-8; Eph. 3:2-5.

The term mystery in New Testament usage means a revealed secret. The mysteries of a lodge are the secrets that are revealed when one is initiated into it. The gospel was a mystery in that it once was not revealed, but is now made known, The term mystery does not carry the ideas of incomprehensibility, or obscurity, or mysteriousness, or profundity. It is just about the absolute opposite of all of these.

Why should God have hidden his glorious mystery from preceding ages and generations when there was so much sin and suffering in the world during those times? We cannot know all of Gods reasons for doing what he does. But we believe that God knows best, even when we do not know why He does as He does. As for Gods choice of time for revealing His grand secret of the ages, we can only state this: by the time the gospel was revealed, man had had full opportunity to learn by hard experience that he could not save himself nor his world by laws, by philosophy, by military might, by economic progress, by any inherent goodness within man, by idolatry, by magic, by great architecture and culture, or by any other means imaginable to man.

It is a fact that at the time when Christ came that many people felt an intense longing for God to send a savior, and were looking for his coming. See Luk. 3:15; Mat. 2:1-2; Joh. 12:20-21. Perhaps this was the reason God waited as long as He did to send Christ and reveal the gospel.

Now finally God has revealed his glorious mystery unto his saints, God has not revealed it to the philosophers, the emperors, the theologians, the professors, the generals, the economic executives, the lawmakers. He revealed it to his saintsto shepherds, to fishermen, to tax collectors, to tentmakers, to slaves, to the lowly, to babes!! Luk. 10:21; 1Co. 1:26-29.

There have been a few learned, wealthy, and powerful in every generation who have opened their hearts to Gods revealed mystery. But even today most people in these categories do not comprehend the truth, riches, and importance of the gospel.

God sent the news of His revealed mystery out into all nations, among the Gentiles. God has always planned to do this, even though many of the Jews in ages past wrongly came to feel that they were the exclusive people of God. See Isa. 49:6; Isa. 42:6; Luk. 2:30-32; Acts 14:4647.

Pauls ministry among the Gentiles, along with the ministries of others since then, has been the most wonderful thing that has ever happened among the Gentiles in human history. Christian doctrines have changed the world, its music, its laws, the attitudes of its peoples, its customs, its architecture, its morals, and all changes have been for the better. All men now have the benefits of divine wisdom freely available. Most people are not wise, but Christ is wisdom for all. The laws and prophetic messages which made the Jews a devout people are now equally available and significant to the Gentiles; and to these laws are added the even greater words of Gods own son and the power of the Holy Spirit.

God was pleased to make known among the Gentiles the divine mystery. God is utterly good, gracious, and generous.

God made known the riches of the glory of the divine mystery. God did not grant us a small sampling of his blessings, but the riches of them. Rom. 9:23; Eph. 1:18.

The hope of glory in Gods mystery is primarily the hope of glory in the life to come. See Rom. 8:18; 1Co. 15:42-43; Rev. 21:23. However, there is glory in the mystery that is available to us NOW also. See 1Pe. 1:8; 2Co. 3:18.

10.

There have been various arguments advanced that supposedly prove and guarantee to us glorious things from God. But all such arguments break down when confronted with the realities of life. There is only one hope of glory that is certain to deliver the glory: Christ in you.

It has been argued, for example, that God never creates within men basic desires without providing fulfillments for those desires. Since we have a desire for everlasting life, this indicates that we should obtain it. While it is true that God has granted many fulfillments of our desires, life still overflows with unfulfilled desires. There is only one guarantee of glory: Christ in you.

Study and Review

10.

The word of God in Col. 1:25 is identified in Col. 1:26 as being what?

11.

Define the term mystery. (Col. 1:26)

12.

When had the mystery been hidden?

13.

How did God feel about making the mystery manifest? (Col. 1:27)

14.

Among what people is the mystery made known?

15.

What is the mystery said to be? (Col. 1:27)

16.

What hope does the mystery bring?

Fuente: College Press Bible Study Textbook Series

(26) The mystery.On the Scriptural sense of the word mystery, and its relation to the modern use of the word, see Note on Eph. 1:9. In this passage, perhaps, most of all, it is defined with perfect clearness, as a secret long hidden, and now revealed.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

26. Mystery The word used of facts and truths not fully revealed, occurs four times in this epistle, and in that to the Ephesians six times, and always, with a single exception in the latter, with a reference more or less direct to Christ. Here it is the doctrine of salvation through Christ, or, more simply, Christ himself. He had not been revealed to former ages of the world, for they were not prepared to receive a Saviour; and even the angels had not fully comprehended the great plan. Now he is revealed to the apostles, (Eph 3:5,) preached by them, believed in, and thus is made manifest to his saints. Believers know Christ.

Fuente: Whedon’s Commentary on the Old and New Testaments

Col 1:26. Even the mystery, &c. See Rom 16:25. Eph 3:9; Eph 3:21.

Fuente: Commentary on the Holy Bible by Thomas Coke

Col 1:26 . Appositional more precise definition of the , and that as regards its great contents .

As to . . ., the decree of redemption , hidden from eternity in God, fulfilled through Christ, and made known through the gospel, see on Eph 1:9 . It embraces the Gentiles also; and this is a special part of its nature that had been veiled (see Eph 3:5 ), which, however, is not brought into prominence till Col 1:27 . Considering the so frequent treatment of this idea in Paul’s writings, and its natural correlation with that of the , an acquaintance with the Gospel of Matthew (Mat 13:11 ) is not to be inferred here (Holtzmann). [70]

. ] This twofold description, as also the repetition of , has solemn emphasis: from the ages and from the generations . The article indicates the ages that had existed (since the beginning), and the generations that have lived. As to , comp. on Eph 3:9 . Paul could not write ., because while the divine decree was formed prior to all time (1Co 2:7 ; 2Ti 1:9 ), its concealment is not conceivable before the beginning of the times and generations of mankind, to whom it remained unknown. Expressions such as Rom 16:25 , , [71] and Tit 1:2 (see Huther in loc .), do not conflict with this view. . does not occur elsewhere in the N. T.; but comp. Act 15:21 . The two ideas are not to be regarded as synonymous (in opposition to Huther and others), but are to be kept separate ( times men ).

] A transition to the finite tense, occasioned by the importance of the contrast. Comp. on Col 1:6 . Respecting , see on Col 1:21 . The has taken place differently according to the different subjects; partly by (Eph 3:5 ; 1Co 2:10 ), as in the case of Paul himself (Gal 1:12 ; Gal 1:15 ; Eph 3:3 ); partly by preaching (Col 4:4 ; Tit 1:3 ; Rom 16:26 ); partly by both. The historical realization (de Wette; comp. 2Ti 1:10 ) was the antecedent of the , but is not here this latter itself, which is, on the contrary, indicated by as a special act of clearly manifesting communication .

] i.e . not: to the apostles and prophets of the N. T . (Flatt, Bhr, Bhmer, Steiger, Olshausen, Baumgarten-Crusius, following Estius and. older expositors, and even Theodoret, who, however, includes other Christians also), a view which is quite unjustifiably imported from Eph 3:5 , [72] whence also the reading (instead of ) in F G has arisen. It refers to the Christians generally . The mystery was indeed announced to all (Col 1:23 ), but was made manifest only to the believers, who as such are the belonging to God, Rom 1:7 ; Rom 8:30 ; Rom 9:23 f. Huther wrongly desires to leave indefinite , because the , so far as it embraced the Gentiles also, had not come to be known to many Jewish-Christians. But, apart from the fact that the Judaists did not misapprehend the destination of redemption for the Gentiles in itself and generally, but only the direct character of that destination (without a transition through Judaism, Act 15:1 , et al .), the is in fact a summary assertion, which is to be construed a potiori , and does not cease to be true on account of exceptional cases, in which the result was not actually realized.

[70] Just as little ground is there for tracing . . ., in Col 2:22 , to Mat 15:9 ; , in Col 2:19 , to Mat 7:3-4 ; , in Col 2:8 , to Mat 13:22 ; and in other instances. The author, who manifests so much lively copiousness of language, was certainly not thus confined and dependent in thought and expression.

[71] According to Holtzmann, indeed, p. 309 ff., the close of the Epistle to the Romans is to be held as proceeding from the post-apostolic auctor ad Ephesios , a position which is attempted to be proved by the tones (quite Pauline, however) which Rom 16:15-27 has in common with Col 1:26 f.; Eph 3:20 ; Eph 3:9-10 ; Eph 5:21 ; and in support of it an erroneous interpretation of , in Rom 16:26 , is invoked.

[72] Holtzmann also, p. 49, would have the apostles thought of “first of all.” The resemblances to Eph 3:3 ; Eph 3:5 do not postulate the similarity of the conception throughout. This would assume a mechanical process of thought, which could not be proved.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:

Ver. 26. But now is made manifest ] God hath now opened his whole heart to his saints, Rev 11:3 . See Trapp on “ Rom 7:25 “ See Trapp on “ Mat 4:16 “

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

26 .] (namely) the mystery (see on Eph 1:9 ) which has been hidden from (the time of; is temporal, not ‘from’ in the sense of ‘hidden from’) the ages and the generations (before us, or of the world: as many Commentators have remarked, not . ., which would be ‘from eternity,’ but the expression is historical, and within the limits of our world), but now (in these times) was manifested (historical: at the glorification of Christ and the bestowal of the Spirit. This change of a participial into a direct construction is made when the contrasted clause introduced by it is to be brought into greater prominence than the former one. So Thuc. iv. 100, , , , . Herod. ix. 104, . See Bernhardy, p. 473) to His saints (all believers, not merely as in Eph 3:5 , where the reference is different, the Apostles and prophets (see there, and cf. various readings here), as some of the Commentators have explained it (not Thdrt., who expressly says, , , . ), e.g. Est., Steiger, al., and Olsh., but regarding the Apostles only as the representatives of all believers):

Fuente: Henry Alford’s Greek Testament

Col 1:26 . Partially parallel to Eph 3:9 . How great the honour conferred on Paul is, appears from the fact that he is entrusted with the duty of declaring the long concealed secret which is the distinguishing mark of his Gospel. . Lightfoot thinks that the term is borrowed by Paul from the Greek mysteries, and that it is intentionally chosen to point the contrast between those secret mysteries and the Gospel which is offered to all. But for the mysteries the plural was employed. And there would be more justification for this Interpretation in Mat 13:11 = Luk 8:10 , where the disciples are told by Jesus that to them it is given to know the mysteries of the kingdom, but not to others. But it will not be seriously supposed that Christ borrowed the term from the Greek mysteries. A mystery is a truth which man cannot know by his natural powers, so that if it is known it must be revealed. . Usually is taken as temporal, and this agrees with the fact that similar references in Paul are temporal (1Co 2:7 , Rom 16:25 ), and with the use of as in and (Mat 25:34 ). occurs with (Mat 13:35 ). But elsewhere after or ) indicates those from whom a thing is concealed. In favour of this meaning here is the order, for if . . were temporal . would be included as a matter of course. It has been so taken here, not by Klpper, who suggests it as possible, but does not accept it, but by Franke. He thinks both are terms for angels, and in itself such a reference is not improbable, for it is through the Church that the principalities and powers come to learn the manifold wisdom of God (Eph 3:9 , where just before the mystery is said to have been concealed ). But we have no evidence that was ever used in this way, and no parallel for this use of in N.T. Without identifying the terms with personal existences, we may with Haupt ( cf. also Soden) take of the ages before the world, and of the generations of human history. This will be practically the same as saying that the mystery was concealed from angels and men. This is probably the meaning of Bengel’s note: “Aeones referuntur ad angelos; generationes, ad homines”. Theodoret, followed by Klpper, thinks that there is a polemical reference here to the antiquity of the Gospel and its consequent superiority to the Law. Abbott thinks the point of the reference to the long concealment and recent disclosure is that the acceptance of the false teaching is thus explained. But the non-polemical character of parallel passages makes these suggestions very uncertain. . The construction here changes, and the perfect participle is continued by the aorist indicative (Winer-Moulton, p. 717). The anacoluthon is caused by Paul’s intense joy that the long silence has been broken; he is content with nothing short of a definite statement of the glorious fact is equally appropriate whether is temporal or not, for the antithesis of past and present lies in the nature of the case. : i.e. , to Christians generally, not to the Jewish Christians (Hofm.), who certainly were not specially enlightened on this matter, nor the Apostles and prophets of the New Covenant, even though in the parallel Eph 3:5 they are chosen for mention, nor the angels, in spite of Eph 3:10 . The words must be taken in their obvious sense.

Fuente: The Expositors Greek Testament by Robertson

mystery. App-193, and compare Rom 16:25.

hid. See 1Co 2:7, and compare Eph 3:9.

ages. App-129and App-151.

made manifest. App-106.

Fuente: Companion Bible Notes, Appendices and Graphics

26.] (namely) the mystery (see on Eph 1:9) which has been hidden from (the time of; is temporal, not from in the sense of hidden from) the ages and the generations (before us, or of the world: as many Commentators have remarked, not . ., which would be from eternity, but the expression is historical, and within the limits of our world), but now (in these times) was manifested (historical: at the glorification of Christ and the bestowal of the Spirit. This change of a participial into a direct construction is made when the contrasted clause introduced by it is to be brought into greater prominence than the former one. So Thuc. iv. 100, , , , . Herod. ix. 104, – . See Bernhardy, p. 473) to His saints (all believers, not merely as in Eph 3:5, where the reference is different, the Apostles and prophets (see there, and cf. various readings here), as some of the Commentators have explained it (not Thdrt., who expressly says, , , . ), e.g. Est., Steiger, al., and Olsh., but regarding the Apostles only as the representatives of all believers):

Fuente: The Greek Testament

Col 1:26. , the mystery) A Hendiadys: , , i.e. the word concerning the mystery. The mystery is declared in the following verse, Eph 1:9; Eph 3:9. Glory is the object of the mystery.-, concealed) So are concealed (), ch. Col 2:3.- , from the ages) during which the silence had been greater.- , from the generations) during which the revelation of other things was gradually made. The Ages are to be referred to angels, the generations to men.-, has been manifested) the verb again after the participle.- , to His saints) Eph 3:8, note.

Fuente: Gnomon of the New Testament

Col 1:26

even the mystery which hath been hid-The hidden purpose of God in the gospel, which could not have become known without his revelation. Being revealed it is no longer a mystery, in the sense of a secret or even a difficult thing, but only as a matter which required a revelation from God to make it known. It is Gods eternal purpose to save men through Christ without reference to whether Jew or Gentile, on the condition of faith, in the manner described in the gospel.

for ages and generations:-Besides the ages of the world, the generations of men living in them are brought into special prominence and thus the concealment from the beginning of human history until the gospel was proclaimed through Christ.

but now hath it been manifested to his saints,-It was made known by Paul and others who proclaimed the gospel.

Fuente: Old and New Testaments Restoration Commentary

mystery

(See Scofield “Mat 13:11”).

Fuente: Scofield Reference Bible Notes

the mystery: Rom 16:25, Rom 16:26, 1Co 2:7, Eph 3:3-10

now: Psa 25:14, Mat 13:11, Mar 4:11, Luk 8:10, 2Ti 1:10

Reciprocal: Deu 30:11 – it is not hidden Pro 8:6 – for Isa 64:4 – have not Mat 11:11 – greater Mat 13:35 – I will utter Mat 16:17 – but Mat 20:7 – Because Joh 15:15 – all Act 13:41 – for 1Co 4:1 – mysteries 1Co 13:2 – understand 1Co 14:2 – howbeit Eph 1:9 – made Eph 3:9 – hid Eph 6:19 – the mystery Col 4:3 – the mystery 1Pe 1:20 – verily

Fuente: The Treasury of Scripture Knowledge

(Col 1:26.) , . This verse, as we have said, defines what is meant by the word which Paul fulfilled. The meaning of the mystery hid from ages and from generations, has been explained under Eph 3:3; Eph 3:6. [, Eph 1:9, , , Eph 3:9; Eph 3:21.] is age or lifetime, and is the space of one generation. In all past time, this mystery was concealed. The apostle does not say, as has been remarked- , as if the mystery had been hidden from eternity; but only that it was wrapt in obscurity during the entire past historical epoch. It is a strange conceit of Bengel-Aeones referuntur ad angelos, generationes ad homines. The mystery is not the gospel generally, as Calvin and Davenant erroneously suppose; but the preaching of it to the Gentiles, and their incorporation into the church, or, as the apostle here describes it-Christ in you, the hope of glory. Nay, so little was it understood, that it required a special revelation to make it known to the reluctant mind of the Apostle Peter.

In the next clause the syntax is changed, and therefore, as might naturally be expected, we find various readings devised to amend the grammar, such as in D and E, and in other Codices. The participial construction is suddenly departed from, and the verb is employed. The anacoluthon gives a sharpness to the contrast. Winer, 64; Bernhardy, p. 473. [Eph 1:20.] The adverb , supported by A, D, E, J, K, is the strengthened form of , Buttmann, 80; and points out the contrast. The verb employed to denote the disclosure of a mystery is in Eph 3:5; but this verb occurs in a similar connection, Rom 16:26; Tit 1:3; Mar 4:22. The word denotes manifestation by Divine power, as the inspired history so plainly relates. But what is meant by ? Because the apostle, in the parallel passage in the Epistle to the Ephesians, adds , many think that the same addition is to be understood here. Such is the view of Theodoret, Estius, Bhr, Bhmer, Steiger, Olshausen, and others. F, G, add, without warrant, to the text. There is no reason to depart from the meaning which the epithet bears in the first verse of the epistle; and so Chrysostom, Calvin, Meyer, and De Wette rightly take it.

Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians

Col 1:26. A mystery is anything unknown, regardless of whether it is complicated or simple in its form. The mystery Paul is referring to had been kept back from ages and from generations. Not that the Old Testament writers were entirely silent on the subject, but it was couched in prophetic passages to such extent that the New Testament preachers had to explain the subject in light of the Gospel. (See the following verse.)

Fuente: Combined Bible Commentary

Col 1:26. Even the mystery, etc. Comp. Eph 1:9; Eph 3:4-9. Here as there the reference is not merely to the salvation of the Gentiles, but to Redemption in Christ as belonging to the eternal plan of God.

Hath been hid from the ages and from the generations. This particular phrase is peculiar (but comp. Eph 3:5). Beside the ages of the world, the generations of men living in them are brought into special prominence, and thus the concealment from the beginning of human history is marked (Braune).

But now it hath been made manifest Now, in this present dispensation, it was made manifest. The tense points to the single past act, but our English idiom requires hath been. In Eph 3:5 the contrast is one of degree; here it is absolute. Moreover the change of construction (not indicated in the E. V.) sharpens the contrast. Since made manifest is more general than revealed, or, made known, it is properly referred to the entire historical manifestation, which took place in different ways, partly by revelation, partly by preaching and exposition, and partly by all combined (Meyer). This is favored by the mention of Pauls preaching (Col 1:28).

To his saints. To all Christians, since the specific terms found in Eph 3:5 are wanting here. On the word saints, see Col 1:2; Eph 1:1; Rom 1:7.

Fuente: A Popular Commentary on the New Testament

Paul uses the word “mystery” to describe something God had kept secret in the past and had been revealed ( Rom 16:26-26 ; 1Co 2:7-10 ; Eph 3:1-10 ). Also, Paul usually referred to it as something that now was to be proclaimed. While other religions had secrets known only by its priests, or leaders, Christianity was openly proclaimed to all. The saints are especially said to know about the mystery because they have willingly heard its message and obeyed it. Weed says, “In Christ, the wealth of God’s self-manifestation spills over the barriers of nationality and race into a universal demonstration of his greatness” (See Rom 9:24 ; Rom 11:17 ; Rom 11:33 ). The mystery of salvation is fully revealed when one has Christ in him as the only hope of eternal glory in heaven ( Col 1:26-27 ).

Fuente: Gary Hampton Commentary on Selected Books

Verse 26

The mystery which hath been hid; the doctrine of free salvation to all, through faith in Christ. This truth is often designated as a mystery; the knowledge of it having long been withheld from mankind.

Fuente: Abbott’s Illustrated New Testament

“[Even] the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:” He is telling them of Christ’s revelation to him.

Mystery isn’t like Sherlock Holmes or Perry Mason, but means, something that was previously unknown.

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

1:26 [Even] the mystery which hath been hid from ages and from generations, but now is made manifest to his {t} saints:

(t) Whom he chose to sanctify to himself in Christ. Moreover, he says that the mystery of our redemption was hidden since the world began, except that it was revealed to a few, who also were taught it extraordinarily.

Fuente: Geneva Bible Notes

This revelation included a "mystery." This term refers to a truth previously unknown but now revealed by God. In the Greek world it also referred to the secret ceremonies of pagan cults that only the initiated knew. Paul’s use was similar with the difference that God had now revealed this secret.

"The movement of world history is a linear progression which has also been directed by a secret purpose determined from the beginning by the one God." [Note: Dunn, p. 120.]

God had hidden this new revelation from human understanding for ages past. Paul expounded it more fully in Eph 3:3-9 and only gave its essence here as "Christ in [among] you [Gentiles]" (cf. Rom 8:10; 2Co 13:5; Gal 2:20; Eph 1:13-14; Eph 3:17).

"For Christ to be among the Gentiles involved being in those who believed. And He was and is for them the hope of glory, the pledge that they shall share in His glory to come (cf. Col 3:4)." [Note: Johnson, 475:233.]

"The mystery was not that Gentiles would be saved but how they could be ’fellow-heirs’ (Eph 3:6, KJV), on the same level with Jews, with no middle wall of partition between them (Eph 2:12-14)." [Note: Geisler, p. 675. Cf. McGee, 5:346.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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