Verse 6 in the A.V. reads on from verse 5, being connected by the word

`that'.  The R.V. makes the connection closer by adding in italic type the

words `to wit'.  Any literal translation, however, is obliged to render einai

as a statement of fact, and there is no word nor construction which

necessitates `that' or `to wit'.  Instead of connection, contrast is

intended.  Instead of the threefold fellowship of the Gentiles being the

Mystery revealed to the apostles and prophets and before them to the sons of

men in other generations, it is entirely associated `with that gospel'

whereof Paul was made a minister, who in that capacity received the

commission to enlighten all as to the dispensation of the Mystery, which

instead of being revealed in other ages, or at the time to many prophets and

apostles, had never been revealed at all, but had been hid from the ages in

God and revealed only to the one chosen apostle, Paul, when the time for its

publication had arrived.  Instead, therefore, of linking verse 6 with 5, we

should link verse 6 with 7.

We do not arrive at the truth if we stop at the word gospel in verse 6.

Scripture speaks of a series of sets of good news or `gospels' and to

ascertain the truth we must know that the gospel under consideration was that

which the apostle Paul preached according to the gift of grace of God who had

given him the dispensation of this secret to administer.  The parenthesis of

verses 4 -7 stands therefore thus:

Made known in other ages.

Revealed now to apostles and prophets,

of Christ

including Paul.

The threefold fellowship of the Gentiles.

The Mystery

Revealed in the special gospel of Paul.

Given to him to the exclusion of others.

Isaiah, when he penned the 53rd chapter of his prophecy, entered in

some degree into the `Mystery of Christ' and shared with Paul, Peter and

others that blessed truth.  David too, when he wrote Psalm 22 perceived the

sacred secret of Christ's rejection.  But neither Isaiah, David, nor Peter

had any knowledge of the terms of the Mystery as revealed in Ephesians 3:6.

That was hidden by God in Himself.  It constituted a part of the purpose of

the ages, but was a part, pertaining to the heavenly section, which had never

been made known.  It is difficult to decide between the A.V. rendering of

Ephesians 3:5, which joins the words en pneumati (by the spirit) to the

apostles and prophets, thereby declaring the source of their inspiration, and

the alternative rendering which makes the words `in spirit' commence the

statement as to the threefold fellowship of the Gentiles.

Matthew 22:43 supplies an instance where en pneumati is used of

inspiration.  `How then doth David in spirit call him Lord?'  Romans 8:9

supplies an instance where the words are used not of inspiring apostles and

prophets, but as indicating a sphere of blessing.  `You are not in flesh, but

in spirit'.  The general trend of the context and the recognition of the

canon that the apostle's style allows of no superfluous words, causes every

sentence to be pregnant with meaning.  No item can be eliminated without

injury to the sense and teaching.  The question of inspiration is not in

view.  Whatever had been made known of the subject under discussion, either

to Paul or to the other apostles, had been `revealed' which carries with it

the thought of inspiration.

On the other hand a change of sphere is a feature which the apostle

emphasizes in this epistle.  Its blessings are `in the heavenlies' as well as