`hid' apokrupto that is found in Eph. 3: 9 and in Col. 1: 26, together with the same

words `dispensation', `minister' and `mystery'. This close comparison will enable us to

perceive the extent of the Apostle's range when he said `to make all men see'. First of

all, there is no word for `men' here and `all' must be defined, 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 Eph. 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 Eph. 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:

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 and the Berean Expositor may supplement with articles on

Ephesians, but God alone can give the increase, and the necessary illumination. Strictly

speaking a mystery can only be known by initiation.

This 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' (II 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.

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

a doctrinal addition'.