Before passing on to the exposition of these verses, let us spend a moment with this

structure in order that we may appreciate the light that it throws upon the theme. It is

bounded by "Hope"; in the first section by the hope of the gospel, in the last section by

the hope of the glory. Two words are used in these opening and closing sections for

"preach", the first is kerusso, "to proclaim as a herald"; the second is kataggello, "to

preach", and that with eagerness, as the intensive prefix kata suggests. The hope of the

gospel is heralded "in all creation that is under heaven": the hope of the glory is the

riches of the glory of the mystery which is being proclaimed among the nations (the

preposition en being translated, in verse 23 in the A.V., by "to", in the clause "to every

creature", and by both "among" and "in" in verse 27--"among the Gentiles" and "in

you"). We draw attention to this without comment here in order that the reader of the

A.V. may the better be enabled to see the force of the parallel.

Under the heading "The Minister", Paul twice asserts that he "became a minister", and

that both his sufferings and his stewardship were "for you", the first phrase meaning "on

your behalf" (huper), the second "unto you" or "with a view to you" (eis). The "filling

up" of afflictions is balanced by the "fulfilling" of the Word of God. We have used the

same words "fill up" in both cases, and will show the reason later.

The great themes of this special ministry of the apostle are said to be "his body, the

church", and "the mystery". These two statements are complementary, the dispensation

of the mystery being concerned with that church which is being called out now to form

the body of Christ.

The special character of the mystery is that it was hidden in God, whereas the special

character of the present dispensation is that this hidden mystery is now made known.

We are particularly concerned, however, with "The mystery manifested by God", and

now turn our attention to certain features of outstanding interest. As already mentioned,

twice the apostle affirms that he was made "a minister" in connection with this

revelation. In the first case, in verse 23, he links his special ministry with that hope of

the gospel which knows no limits in its proclamation, but is addressed to every creature

which is under heaven.  Better understanding of this expression is gained by a

consideration of its parallel expression in verse 27. A glance at this verse will show that

the "Hope of the gospel" and the "Hope of the glory" are intimately connected with "this

mystery among the Gentiles": Paul was made a minister of that truth.

The second mention of his ministry is connected with the body "which is the church",

whereof Paul is made a minister. It is very clear from these two statements that Paul's

ministry was intimately associated with the Gentiles, the mystery, and the church, which

is His body.

The word used by Paul for "minister" is diakonos, which is easily recognizable in its

English form, deacon. We must distinguish between doulos and diakonos. Doulos

means a bond slave, and emphasizes relationship, diakonos indicates rather the actual