26<\/strong>. the mystery<\/em> ] I.e. as always in N.T., a truth undiscoverable except by revelation, a holy secret;<\/em> whether or no, when revealed, it is what we can or cannot understand. See our note on Eph 1:9<\/span>. We have this “secret” unveiled and described just below. Lightfoot points out that the Greek word mustrion, “mystery<\/em>,” 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<\/span> below, Php 4:12<\/span>, and perhaps Eph 1:14<\/span>. “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<\/em> truths to tell to their disciples.<\/p>\n hid<\/em> ] Cp. esp. 1Co 2:7-10<\/span>; Eph 3:9<\/span>. And see for cognate truth Mat 11:25<\/span>; Luk 10:21<\/span>.<\/p>\n from ages and from generations<\/em> ] Cp. “ from the beginning of the world<\/em>,” Eph 3:9<\/span>; where lit., “ from the ages<\/em>.” Here lit., from the ages<\/strong>, &c., or, as well paraphrased in R.V., from all ages<\/strong>, &c. “ From<\/em> ” is here a preposition of time; “ ever since ages and generations were;<\/em> ” through all developments of the history of intelligent creation, whether longer (“ ages,” ons<\/em>), or more limited (“ generations<\/em> ”). See our note on Eph 3:9<\/span>.<\/p>\n now<\/em> ] “When the fulness of the time was come,” Gal 4:4<\/span>. Cp. Eph 3:5<\/span>; Eph 3:9-10<\/span>.<\/p>\n revealed<\/em> ] Historically, in the Incarnation, Sacrifice, and Triumph of Christ; personally and spiritually (1Co 2:10<\/span>), by the Holy Ghost dealing with the man.<\/p>\n Even the mystery – <\/B>To make that mystery fully known. See this explained in the notes at Eph 3:2-9<\/span>. 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.<\/P> But now is made manifest to his saints – <\/B>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.<\/P> <\/p>\n Col 1:26<\/span><\/p>\n The mystery which hath been hid from ages and from generations.<\/em><\/p>\n<\/p>\n The gospel mystery<\/strong><\/p>\n 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<\/span> suggests) every man may be initiated.<\/p>\n 1. <\/strong>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 <\/em>the wisdom, righteousness, love of God.<\/p>\n 2. <\/strong>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.<\/em>)<\/p>\n<\/p>\n 1. <\/strong>The term is borrowed from the ancient systems in which certain rites and doctrines were communicated to the initiated (Php 4:12<\/span>, 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.<\/p>\n 3. <\/strong>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: <\/strong>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.<\/p>\n 4. <\/strong>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.<\/p>\n 1. <\/strong>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.<\/p>\n 2. <\/strong>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.<\/em>)<\/p>\n<\/p>\n The mystery manifest<\/strong><\/p>\n Christ, by His incarnation, answered the vague and unsatisfactory queries of the world.<\/p>\n 1. <\/strong>The Second Person of the Godhead was suspected by the ancients to be the active agent of the unknown God. Seneca: <\/strong>Whoever formed the universe, whether the Almighty God Himself, or that incorporeal reason which was the artificer of these vast concerns.<\/p>\n 2. <\/strong>The ancients conceived this Second Person to stand to the First in the relation of a word to the thought which it expresses. Zendavesta: <\/strong>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.<\/p>\n 3. <\/strong>The ancients looked for some incarnation of the Divine Word. Persian Serosch, Hindoo Vishnu. Plato: <\/strong>It is necessary that a Lawgiver be sent from heaven to instruct men; and this Lawgiver must be more than a man. Jewish expectancy.<\/p>\n 4. <\/strong>The ancients tried to furnish the ideal of perfect human character–e.g.,<\/em> the ideals of Confucius, Socrates, Seneca. The mythologic personages. Christ appeared manifestly<\/p>\n (1)<\/strong> perfectly a man,<\/p>\n (2)<\/strong> a perfect man, and challenged all moralists. Which of you convinceth Me of sin?<\/p>\n 5. <\/strong>The ancients had the idea of atonement. Altars lined the track of history. Christs cry when coming into the world: <\/strong>A body hast thou prepared Me. Lo! I come to do thy will. John the Baptists recognition: <\/strong>Behold the Lamb of God!<\/p>\n 6. <\/strong>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.<\/em>)<\/p>\n .<\/em><\/p>\n Verse 26. The mystery which hath been hid<\/B><\/I>] 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<\/I>, see Eph 3:3<\/span>, c.<\/P> <\/P> Made manifest to his saints<\/B><\/I>] It is fully known to all who have embraced the doctrine of Christ crucified to all Christians.<\/P><\/p>\n Even the mystery which hath been hid from ages and from generations; <\/B>viz. that holy secret of godliness, Col 2:2<\/span>,3<\/span>; 4:3<\/span>; Mat 13:11<\/span>; Rom 16:25<\/span>,26<\/span>; 1Co 2:7<\/span>; Eph 3:3<\/span>,4<\/span>,6<\/span>,8<\/span>,9<\/span>,10<\/span>; see 1Ti 3:16<\/span>; Rev 14:6<\/span>; which doth not consist in beggarly elements, <\/I>Gal 4:9<\/I><\/span>, or vain speculations, which these Colossians are cautioned to avoid, Col 2:8<\/span>, however varnished; but is to them who are saved, the power of God, <\/I>Rom 1:16<\/I><\/span>; 1Co 1:18<\/span>,19<\/span>, and the wisdom of God, <\/I>1Co 1:24<\/I><\/span>, which lay hid in God before the world, 1Co 2:7<\/span>; 2Ti 1:9<\/span>; Tit 1:2<\/span>; 1Pe 1:20<\/span>; 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<\/span>; the prophets were very inquisitive to know the meaning of it, but yet they also were much in the dark, 1Co 2:9<\/span>; 1Pe 1:10<\/span>,11<\/span>; yea, the angels did not know this hidden mystery, till revealed by the church, Eph 1:10<\/span>. <\/P> But now is made manifest to his saints; <\/B>but now God that revealeth secrets, <\/I>Dan 2:28<\/I><\/span>, 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<\/span>; Mar 4:11<\/span>; Joh 8:47<\/span>; 15:15<\/span>; Act 16:14<\/span>; 1Co 2:10<\/span>,16<\/span>; 2Co 3:18<\/span>; all necessary to salvation being made conspicuous and clear to them, 1Pe 2:9<\/span>. <\/P> <\/p>\n 26. the mystery<\/B>(See on Eph1:9, 10<\/span>; Eph 3:5-9<\/span>).The mystery,<\/I> once hidden, now revealed, is redemption for thewhole Gentile world, as well as for the Jews, “Christ in you<\/I>(Gentiles) the hope of glory” (Col1:27<\/span>). <\/P> from ages<\/B>“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<\/I> “ages.<\/I>” The “ages”are the vast successive periods marked by successive orders of beingsand stages of creation. Greek,<\/I> “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<\/span>), teaches, that themystery of redemption was hidden in God’s purposes in Christ, alikefrom the angelic beings<\/I> (compare Eph3:10<\/span>) of the pre-Adamic “ages,” and from the subsequenthuman<\/I> “generations.” Translate as Greek,<\/I> “the<\/I>ages . . . the<\/I> generations.” <\/P> made manifest to hissaints<\/B>to His apostles and prophets primarily (Eph3:5<\/span>), and through them to all His saints.<\/I><\/P><\/p>\n [Even] the mystery which hath been hid from ages and generations<\/strong>,…. 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:<\/p>\n but now is made manifest to his saints<\/strong>; 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.<\/p>\n The mystery <\/B> ( <\/SPAN><\/span>). See on 1Co 2:7<\/span> for this interesting word from <\/SPAN><\/span> (initiate), from <\/SPAN><\/span>, to wink, to blink. The Gnostics talked much of “mysteries.” Paul takes their very word (already in common use, Mt 13:11<\/span>) and uses it for the gospel.<\/P> Which hath been hid <\/B> ( <\/SPAN><\/span>). Perfect passive articular participle from <\/SPAN><\/span>, old verb, to hide, to conceal from (1Cor 2:7<\/span>; Eph 3:9<\/span>).<\/P> But now it hath been manifested <\/B> ( <\/SPAN><\/span>). First aorist passive indicative of <\/SPAN><\/span>, to make manifest (<\/SPAN><\/span>). The construction is suddenly changed (anacoluthon) from the participle to the finite verb. <\/P> <\/p>\n <\/strong><\/p>\n 1) “Even the mystery which hath been hid”<\/strong> (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.<\/p>\n 2) “From ages and from generations”<\/strong> (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<\/span>; Dan 2:44-45<\/span>, Zec 13:7<\/span>; Mat 26:31-32<\/span>.<\/p>\n 3) “But now is made manifest to his saints”<\/strong> (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<\/span>; Act 20:28<\/span>; Mat 16:18-19<\/span>; Mat 28:11-20<\/span>; Act 1:8<\/span>; Act 2:1-4<\/span>; Eph 3:8-10<\/span>; Eph 3:21<\/span>; Joh 3:29<\/span>; Rev 19:7-9<\/span>.<\/p>\n 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 <\/p>\n a stumblingblock to the Jews, and foolishness to the Greeks. (1Co 1:23<\/span>.) <\/p>\n 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<\/span>, Eph 3:9<\/span>, and other similar passages. <\/p>\n 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. <\/p>\n 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<\/span>,) that they might understand his counsel. <\/p>\n (340) “ D’annees et sieclcs;” — “Of years and ages.” <\/p>\n (341) “ Publié et manifesté;” — “Published and manifested.” <\/p>\n 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:<\/strong><\/p>\n Translation and Paraphrase<\/strong><\/p>\n 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; Notes<\/strong><\/p>\n 1.<\/p>\n 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<\/span>.<\/p>\n Paul in Eph. 3:6<\/span> 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.<\/p>\n<\/p>\n HISTORYS MOST GLORIOUS SECRET NOW REVEALED! CHRIST IN YOU, Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>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.<\/p>\n
II. <\/strong>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.<\/p>\n
III. <\/strong>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?<\/p>\n
IV. <\/strong>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.<\/p>\n
I. <\/strong>The mystery.<\/p>\n
II. <\/strong>The substance. Of the mystery.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
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)!<\/p>\n
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