it cannot be intended to be universal.  In Colossians `the riches of the glory

of this mystery', so evidently parallel with `the unsearchable riches' of

Ephesians 3:8, are made known `among the Gentiles' (Col. 1:27).  In Colossians

these words `among the Gentiles' are but another way of saying `to His saints'

(Col. 1:26), consequently, the `all' of Ephesians 3:9 must refer to `saints'

from among the `Gentiles' and not all men indiscriminately.  The only other

occurrence of photizo in Ephesians is in chapter 1:18 where the verb appears as

a perfect passive, and should read:

`The eyes of your understanding having been enlightened',

apparently something that must be taken for granted in those for whom the

apostle made this prayer for increased knowledge.  The light may shine in

darkness, but the darkness may not comprehend it, and the understanding of the

Gentile we learn was `darkened' (Eph. 4:18).  Only by redeeming grace were these

Gentiles delivered from the authority of darkness (Col. 1:13), and so, while we

make no reservations, and while we use great plainness of speech, we shall only

be asking for disappointment if we believe that men will immediately respond, or

that great numbers will receive the revelation made known through the apostle

Paul.  The enlightenment in view here is as to `what is the dispensation of the

mystery'.  It may be objected upon reading this, that in the preceding verses,

the apostle has already made known both the fact and the peculiar character of

this new dispensation; but this confuses the making of a thing known, and the

illuminated understanding that can perceive what is made known.  Paul may plant

and Apollos may water, Paul may preach, but God alone can give the increase and

the necessary illumination.  Strictly speaking a mystery can only be known by

initiation or illumination.

The dispensation of the Mystery is said to have been hid in God from the

beginning of the world.  The words `from the beginning of the world' are in the

Greek apo ton aionon `from or since the ages'.  Now this particular calling goes

back to `before the foundation or overthrow of the world' and to `before the

world began' (2 Tim. 1:9) which in the Greek reads pro chronon aionion `before

times of ages'.  In each of these passages, including Titus 1:2, where the

reference is to `from' and `before' the ages, we find the apostle using either

the words or their equivalent `but now is made manifest', and that through his

own peculiar ministry.  The truth was not only hid but `hid in God'.  Even if we

look upon the preposition en as a preposition of agency and translate `hid by

God', the effectual hiding of this mystery is unimpaired.

`Who created all things by Jesus Christ' (Eph. 3:9).

The Revised Text omits the words `by Jesus Christ' which Alford says are

`apparently a doctrinal addition'.

`The exact reason for this particular designation being here appended to

to Theo has been somewhat differently estimated' (Ellicott).

First we can understand that anyone who could conceive the Mystery, and keep it

in perfect silence since the ages began, must have complete control of time,

space and individuals, both angelic and human.  Who could this be but One, even

the Creator?

`The stress is on ta panta "the all things"` (Alford).