Colossians 1:27

Colossians 1:24-29 24. Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church: 24. Nunc gaudeo in passionibus pro vobis, et adimpleo ea quae desunt afflictionibus Christi in carne mea, pro corpore eius, quod est Ecclesia: 25. Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; 25. Cuius factus sum minister, secundum dispensationem Dei, quae mihi data est erga vos, ad implendum sermonem Dei: 26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: 26. Mysterium reconditum a saeculis et generationibus, quod nunc revelatum est sanctis eius. 27. To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: 27. Quibus voluit Deus patefacere, quae sint divitiae gloriae mysterii huius in Gentibus, qui est Christus in vobis, spes gloriae: 28. Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: 28. Quem nos praedicamus, admonentes omnem hominem, et docentes omnem hominem in omni sapientia, ut sistamus omnem hominem perfectum in Christo Iesu. 29. Whereunto I also labour, striving according to his working, which worketh in me mightily. 29. In quam rem etiam laboro, decertans secundum potentiam eius, quae operatur in me potenter. 24. I now rejoice. He has previously claimed for himself authority on the ground of his calling. Now, however, he provides against the honor of his apostleship being detracted from by the bonds and persecutions, which he endured for the sake of the gospel. For Satan, also, perversely turns these things into occasions of rendering the servants of God the more contemptible. Farther, he encourages them by his example not to be intimidated by persecutions, and he sets forth to their view his zeal, that he may have greater weight. [329] Nay more, he gives proof of his affection towards them by no common pledge, when he declares that he willingly bears for their sake the afflictions which he endures. "But whence," some one will ask, "arises this joy?" From his seeing the fruit that springs from it. "The affliction that I endure on your account is pleasant to me, because I do not suffer it in vain." [330] In the same manner, in his First Epistle to the Thessalonians, he says, that he rejoiced in all necessities and afflictions, on the ground of what he had heard as to their faith. ( 1 Thessalonians 3:6 , 7.) And fill up what is wanting. The particle and I understand as meaning for, for he assigns a reason why he is joyful in his sufferings, because he is in this thing a partner with Christ, and nothing happier can be desired than this partnership. [331] He also brings forward a consolation common to all the pious, that in all tribulations, especially in so far as they suffer anything for the sake of the gospel, they are partakers of the cross of Christ, that they may enjoy fellowship with him in a blessed resurrection. Nay more, he declares that there is thus filled up what is wanting in the affliction of Christ. For as he speaks in Romans 8:29 , Whom God elected, he also hath predestinated to be conformed to the image of Christ, that he may be the first-born among the brethren. Farther, we know that there is so great a unity between Christ and his members, that the name of Christ sometimes includes the whole body, as in 1 Corinthians 12:12 , for while discoursing there respecting the Church, he comes at length to the conclusion, that in Christ the same thing holds as in the human body. As, therefore, Christ has suffered once in his own person, so he suffers daily in his members, and in this way there are filled up those sufferings which the Father hath appointed for his body by his decree. [332] Here we have a second consideration, which ought to bear up our minds and comfort them in afflictions, that it is thus fixed and determined by the providence of God, that we must be conformed to Christ in the endurance of the cross, and that the fellowship that we have with him extends to this also. He adds, also, a third reason -- that his sufferings are advantageous, and that not merely to a few, but to the whole Church. He had previously stated that he suffered in behalf of the Colossians, and he now declares still farther, that the advantage extends to the whole Church. This advantage has been spoken of in Philippians 1:12 . What could be clearer, less forced, or more simple, than this exposition, that Paul is joyful in persecution, because he considers, in accordance with what he writes elsewhere, that we must carry about with us in our body the mortification of Christ, that his life may be manifested in us? ( 2 Corinthians 4 10.) He says also in Timothy, If we suffer with him, we shall also reign with him: if we die with him, we shall also live with him, ( 2 Timothy 2:11-12 ) and thus the issue will be blessed and glorious. Farther, he considers that we must not refuse the condition which God has appointed for his Church, that the members of Christ may have a suitable correspondence with the head; and, thirdly, that afflictions must be cheerfully endured, inasmuch as they are profitable to all the pious, and promote the welfare of the whole Church, by adorning the doctrine of the gospel. Papists, however, disregarding and setting aside all these things, [333] have struck out a new contrivance in order that they may establish their system of indulgences. They give the name of indulgences to a remission of punishments, obtained by us through the merits of the martyrs. For, as they deny that there is a gratuitous remission of sins, and allege that they are redeemed by satisfactory deeds, when the satisfactions do not fill up the right measure, they call into their help the blood of the martyrs, that it may, along with the blood of Christ, serve as an expiation in the judgment of God. And this mixture they call the treasure of the Church [334] , the keys of which they afterwards intrust to whom they think fit. Nor are they ashamed to wrest this passage, with the view of supporting so execrable a blasphemy, as if Paul here affirmed that his sufferings are of avail for expiating the sins of men. They urge in their support the term husteremata, (things wanting,) as if Paul meant to say, that the sufferings which Christ has endured for the redemption of men were insufficient. There is no one, however, that does not see that Paul speaks in this manner, because it is necessary, that by the afflictions of the pious, the body of the Church should be brought to its perfection, inasmuch as the members are conformed to their head. [335] I should also be afraid of being suspected of calumny in repeating things so monstrous, [336] if their books did not bear witness that I impute nothing to them groundlessly. They urge, also, what Paul says, that he suffers for the Church. It is surprising that this refined interpretation had not occurred to any of the ancients, for they all interpret it as we do, to mean, that the saints suffer for the Church, inasmuch as they confirm the faith of the Church. Papists, however, gather from this that the saints are redeemers, because they shed their blood for the expiation of sins. That my readers, however, may perceive more clearly their impudence, allow that the martyrs, as well as Christ, suffered for the Church, but in different ways, as I am inclined to express in Augustine's words rather than in my own. For he writes thus in his 84th treatise on John: "Though we brethren die for brethren, yet there is no blood of any martyr that is poured out for the remission of sins. This Christ did for us. Nor has he in this conferred upon us matter of imitation, but ground of thanksgiving." Also, in the fourth book to Bonifacius: "As the only Son of God became the Son of man, that he might make us sons of God, so he has alone, without offense, endured punishment for us, that we may through him, without merit, obtain undeserved favor." Similar to these is the statement of Leo Bishop of Rome; "The righteous received crowns, did not give them; and for the fortitude of believers there have come forth examples of patience, not gifts of righteousness. For their deaths were for themselves, and no one by his latter end paid the debt of another." [337] Now, that this is the meaning of Paul's words is abundantly manifest from the context, for he adds, that he suffers according to the dispensation that was given to him. And we know that the ministry was committed to him, not of redeeming the Church, but of edifying it; and he himself immediately afterwards expressly acknowledges this. This is also what he writes to Timothy, that he endures all things for the sake of the elect, that they may obtain the salvation which is in Christ Jesus. ( 2 Timothy 2:10 .) Also, in 2 Corinthians 1:4 , [338] that he willingly endures all things for their consolation and salvation. Let, therefore, pious readers learn to hate and detest those profane sophists, who thus deliberately corrupt and adulterate the Scriptures, in order that they may give some color to their delusions. 25. Of which I am made a minister. Mark under what character he suffers for the Church -- as being a minister, not to give the price of redemption, (as Augustine dexterously and piously expresses himself,) but to proclaim it. He calls himself, however, in this instance, a minister of the Church on a different ground from that on which he called himself elsewhere, ( 1 Corinthians 4:1 ,) a minister of God, and a little ago, ( Colossians 1:23 ,) a minister of the gospel. For the Apostles serve God and Christ for the advancement of the glory of both: they serve the Church, and administer the gospel itself, with a view to promote salvation. There is, therefore, a different reason for the ministry in these expressions, but the one cannot subsist without the other. He says, however, towards you, that they may know that his office has a connection also with them. To fulfill the word. He states the end of his ministry -- that the word of God may be effectual, as it is, when it is obediently received. For this is the excellence of the gospel, that it is the power of God unto salvation to every one that believeth. ( Romans 1:16 .) God, therefore, gives efficacy and influence to his word through means of the Apostles. For although preaching itself, whatever may be its issue, is the fulfilling of the word, yet it is the fruit that shews at length [339] that the seed has not been sown in vain. 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 a stumblingblock to the Jews, and foolishness to the Greeks. ( 1 Corinthians 1:23 .) 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 Romans 16:25 , Ephesians 3:9 , and other similar passages. 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. 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, ( Isaiah 53:1 ,) that they might understand his counsel. 27. To whom God was pleased to make known. Here he puts a bridle upon the presumption of men, that they may not allow themselves to be wise, or to inquire beyond what they ought, but may learn to rest satisfied with this one thing that it has so pleased God. For the good pleasure of God ought to be perfectly sufficient for us as a reason. This, however, is said principally for the purpose of commending the grace of God; for Paul intimates, that mankind did by no means furnish occasion for God's making them participants of this secret, when he teaches that he was led to this of his own accord, and because he was pleased to do so. For it is customary for Paul to place the good pleasure of God in opposition to all human merits and external causes. What are the riches. We must always take notice, in what magnificent terms he speaks in extolling the dignity of the gospel. For he was well aware that the ingratitude of men is so great, that notwithstanding that this treasure is inestimable, and the grace of God in it is so distinguished, they, nevertheless, carelessly despise it, or at least think lightly of it. Hence, not resting satisfied with the term mystery, he adds glory, and that, too, not trivial or common. For riches, according to Paul, denote, as is well known, amplitude. [342] He states particularly, that those riches have been manifested among the Gentiles; for what is more wonderful than that the Gentiles, who had during so many ages been sunk in death, so as to appear to be utterly ruined, are all on a sudden reckoned among the sons of God, and receive the inheritance of salvation? Which is Christ in you. What he had said as to the Gentiles generally he applies to the Colossians themselves, that they may more effectually recognize in themselves the grace of God, and may embrace it with greater reverence. He says, therefore, which is Christ, meaning by this, that all that secret is contained in Christ, and that all the riches of heavenly wisdom are obtained by them when they have Christ, as we shall find him stating more openly a little afterwards. He adds, in you, because they now possess Christ, from whom they were lately so much estranged, that nothing could exceed it. Lastly, he calls Christ the hope of glory, that they may know that nothing is wanting to them for complete blessedness when they have obtained Christ. This, however, is a wonderful work of God, that in earthen and frail vessels ( 2 Corinthians 4:7 ) the hope of heavenly glory resides. 28. Whom we preach. Here he applies to his own preaching everything that he has previously declared as to the wonderful and adorable secret of God; and thus he explains what he had already touched upon as to the dispensation which had been committed to him; for he has it in view to adorn his apostleship, and to claim authority for his doctrine: for after having extolled the gospel in the highest terms, he now adds, that it is that divine secret which he preaches. It was not, however, without good reason that he had taken notice a little before, that Christ is the sum of that secret, that they might know that nothing can be taught that has more of perfection than Christ. The expressions that follow have also great weight. He represents himself as the teacher of all men; meaning by this, that no one is so eminent in respect of wisdom as to be entitled to exempt himself from tuition. "God has placed me in a lofty position, as a public herald of his secret, that the whole world, without exception, may learn from me." In all wisdom. This expression is equivalent to his affirming that his doctrine is such as to conduct a man to a wisdom that is perfect, and has nothing wanting; and this is what he immediately adds, that all that shew themselves to be true disciples will become perfect. See the second chapter of First Corinthians. ( 1 Corinthians 2:6 .) Now, what better thing can be desired than what confers upon us the highest perfection? He again repeats, in Christ, that they may not desire to know anything but Christ alone. From this passage, also, we may gather a definition of true wisdom -- that by which we are presented perfect in the sight of God, and that in Christ, and nowhere else. [343] 29. For which thing. He enhances, by two circumstances, the glory of his apostleship and of his doctrine. In the first place, he makes mention of his aim, [344] which is a token of the difficulty that he felt; for those things are for the most part the most excellent that are the most difficult. The second has more strength, inasmuch as he mentions that the power of God shines forth in his ministry. He does not speak, however, merely of the success of his preaching, (though in that too the blessing of God appears,) but also of the efficacy of the Spirit, in which God manifestly shewed himself; for on good grounds he ascribes his endeavors, inasmuch as they exceeded human limits, to the power of God, which, he declares, is seen working powerfully in this matter. Footnotes: [329] "Et monstre le grand zele qu'il auoit, afin qu'il y ait plus de poids et authorite en ce qu'il dit;" -- "And shews the great zeal that he had, that there may be greater weight and authority in what he says." [330] "M'est douce et gracieuse, pouree qu'elle n'est point inutile;" -- "Is sweet and agreeable to me, because it is not unprofitable." [331] "Ceste societe et conionction;" -- "This fellowship and connection." [332] "It is worthy of remark, that the Apostle does not say pathemata, the passion of Christ, but simply thlipseis, the aff1ictions; such as are common to all good men who bear a testimony against the ways and fashions of a wicked world. In these the Apostle had his share, in the passion of Christ he could have none." -- Dr. A. Clarke. -- Ed. [333] "Mais quoy? Les Papistes laissans tout ceci;" -- "But what? Papists leaving all this." [334] See Calvin'S Institutes, vol. 2, p. 237, and Calvin on Corinthians, [26]vol. 1, p. 68. [335] "We are not to suppose that our Lord left any sufferings to be endured by Paul, or any one else, as the expiation of the sins or the ransom of the souls of his people... The filling up spoken of by the Apostle is not the supplementing Christ's personal sufferings, but it is the completing that share allotted to himself as one of the members of Christ, as sufferings which, from the intimacy of union between the head and the members, may be called his sufferings. Christ lived in Paul, spoke in Paul, wrought in Paul, suffered in Paul; and in a similar sense, the sufferings of every Christian for Christ are the sufferings of Christ." -- Brown's Expository Discourses on Peter, vol. 3, pp. 69, 70. -- Ed. [336] "Tels blasphemes horribles;" -- "Such horrible blasphemies." [337] The reader will find the same passage as above quoted by Calvin in the Institutes, vol. 2, pp. 238, 239. See also Calvin on the Corinthians, [27]vol. 1, p. 69, n. 1.--- Ed. [338] The reference would seem to be more appropriately directed towards 2 Corinthians 1:6 -- probably a typesetting error in the original text. -- fj. [339] "Toutesfois c'est a proprement parler, le fruit qui monstre en fin;" -- "Yet it is, properly speaking, the fruit that shews at last." [340] "D'annees et sieclcs;" -- "Of years and ages." [341] "Publi? et manifest?;" -- "Published and manifested." [342] "Signifient magnificence;" -- "Denote magnificence." [343] "Et non en autre;" -- "And not in another." [344] "Son travaille et peine;" -- "His labor and trouble."

To whom God {u} would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: (u) In this way Paul restrains the curiosity of men.

To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: The hope of glory — All the saints are said to worship in the altar, because they place all their hope of life in Christ’s death alone.

To whom God would make known; he refers the manifestation purely to God’s good will and pleasure, as Christ himself doth, Matthew 11:26 ,27 Lu 10:21 ; so in the like case, Revelation 9:18 ; that having mentioned saints, none might conceit it was for foreseen faith, but the Colossians might value their privilege, reverently receive that grace which was not given to all: in short, to restrain curiosity why God would not do it otherwise or sooner, he cuts the knots of all questions, only by signifying his sovereign pleasure, he would make it known to them; elsewhere, this mystery of his will, according to his good pleasure, Ephesians 1:9 , which was not to be touched till he thought meet to make it known. What is the riches of the glory of this mystery among the Gentiles: some refer the glory to mystery, as glorious mystery, because it lets forth Divine glory, and promiseth it to believers, Luke 2:14 ; others, and the most, rather to riches, and that either as its epithet, { Colossians 1:11 } the glorious riches of this mystery, or noting the subject, for salvation of the church amongst the Gentiles, Ephesians 1:18 3:7,8 . It is usual with the apostle to use the word riches to set forth abundance, Romans 2:4 ,11:33 Ephesians 1:7 : here, for the praise of the gospel, he would signify a very great and most abundant glory, far surpassing any former ministration, 2 Corinthians 3:8 ,18 . In the law those riches { Ephesians 2:7 } were not only imperfectly and obscurely discovered, but scatteredly with broken beams, as the sun in water when the water is disturbed; one attribute shining out in one work, another in another; but now the harmony of the Divine attributes in man’s redemption shines out most fully, clearly, and gloriously, contracted in Christ, who is the object and revealer of the mystery by his Spirit, the glory whereof breaks forth with much more splendour amongst the Gentiles, Romans 15:7-9 1 Corinthians 2:10 2 Corinthians 3:9 ,18 ; all glory before was but a shadow to this. Colossians 2:17 2 Corinthians 3:18 Galatians 3:1 Hebrews 10:1 . Which is Christ in you; which is Christ, amongst, for, or in them, i.e. who not only was preached amongst them, but whom they possessed, and who dwelt in them by faith, Ephesians 3:17 ; the revelation being accompanied with the power of the Spirit in the translating them by his glorious power from the kingdom of darkness into his kingdom, Colossians 1:13 Luke 17:21 Galatians 2:20 4:19 Ephesians 3:5 ,7 . The hope of glory; so is not only the object, 1 Timothy 1:1 , but the ground of their expectation of glory, he in whom the mystery begins and ends, 1 Timothy 3:16 ; out of whom all are hopeless of being happy, Ephesians 2:12 , and in whom all have strong consolation, Hebrews 6:18 .

To whom God would make known,.... The spring and cause of the manifestation of the Gospel to the saints, and chosen of God, is not their works, for God does not call them with an holy calling according to them, but according to his own grace; nor any preparations and dispositions in them before such manifestation, towards the Gospel and the truths of it, for there are none such naturally in men, but all the reverse; nor a foresight of their better improvement of it, when made known, for this is not the method of divine grace, witness the instances of Sodom and Gomorrha, Tyre and Sidon; nor any holiness in them, or because they were sanctified, for they became so by the power of divine grace, through the Gospel revelation; but it is the pure sovereign good will and pleasure of God; see Ephesians 1:9 ; as appears from what they were before the Gospel came unto them, what is made known to them in it and by it; and from this, that they and not others, equally as deserving, are favoured with it: what is the riches of the glory of this mystery among the Gentiles. The apostle, besides calling the Gospel a "mystery", as before, ascribes "glory" to it; it is a glorious mystery, there is a glory in all the mysteries of it; it is a glorious Gospel, as it is often called, in its author, subject, matter, use, and efficacy: and also "riches" of glory, or glorious riches; containing rich truths, an immense treasure of them, comparable to gold, silver, and precious stones; rich blessings of justification, pardon, reconciliation, adoption, and eternal life; and rich promises, relating both to this life, and that which is to come; all which were opened and made known, not to the Jews only, but "among the Gentiles" also; who before were aliens, enemies, exceeding wicked, poor, blind, and miserable, but now, through the Gospel, were become rich and glorious, wise, knowing, and happy: which is Christ in you, the hope of glory; this is to be connected with all that goes before: Christ is the riches of the Gospel; the riches of the divine perfections, which the Gospel more clearly displays than the works of creation or providence, are all in Christ, the fulness of them dwells in him; and this is the grace the Gospel reveals, that he, who was rich with all these, became poor to make us rich; the rich promises of the Gospel were all made to Christ, and are all yea and "Amen" in him; the rich blessings of it are all in his hands, righteousness, peace, and pardon, the riches both of grace and glory; the rich treasures of its divine truths are hid in him; and he is the substance of everyone of them: Christ is also the glory of the Gospel, inasmuch as he is the author, preacher, and subject of it; it is full of the glory of his person, both as the only begotten of the Father, and as the only Mediator between God and man; it is the glass through which this is seen: moreover, the glory of God in him is expressed hereby; the glory of his wisdom and power, of his truth and faithfulness, of his justice and holiness, of his love, grace, and mercy, and every other perfection, is eminently held forth in the Gospel; as this is great in the salvation and redemption of his people by Christ, which the Gospel brings the good news of; add to this, that that glory which the saints shall have with Christ, and will lie in the enjoyment of him to all eternity, is brought to light in the Gospel: Christ is also the mystery of the Gospel; he is one of the persons in the mystery of the Trinity; the mystery of his divine sonship, of his divine person, being God and yet man, man and yet God, and both in one person, and of his incarnation and redemption, makes a considerable part of the Gospel: and Christ, who is the sum and substance of it, is "in" his people; not only as the omnipresent God, as the author of the light of nature, as the Creator of all things, in whom all live, move, and have their beings, but in a way of special grace; and the phrase is expressive of a revelation of him in them, of their possession of him, of his inhabitation in them by his Spirit and grace, particularly by faith, and of their communion with him, in consequence of their union to him; and being so, he is the ground and foundation of their hopes of glory. There is a glory which the saints are hoping for, which the glories of this world are but a faint resemblance of; which is unseen at present, and which the sufferings of the present time are not worthy to be compared unto; what is eternal, and which Christ has entered into, and took possession of; and what will greatly consist in beholding his glory, and in everlasting communion with him; this through grace saints have a good hope of, and are waiting for, and even rejoice at times in the hope of it; of which hope Christ is the foundation; for not only the promise of it is with him, but the glory itself is in his hands; the gift of it is with him, and through him; he has made way by his sufferings and death for the enjoyment of it, and is now preparing it for them, by his presence and intercession; his grace makes them meet for it, his righteousness gives them a title to it, and his Spirit is the earnest of it, and the substance of it will be the fruition of himself.

Both the sufferings of the Head and of the members are called the sufferings of Christ, and make up, as it were, one body of sufferings. But He suffered for the redemption of the church; we suffer on other accounts; for we do but slightly taste that cup of afflictions of which Christ first drank deeply. A Christian may be said to fill up that which remains of the sufferings of Christ, when he takes up his cross, and after the pattern of Christ, bears patiently the afflictions God allots to him. Let us be thankful that God has made known to us mysteries hidden from ages and generations, and has showed the riches of his glory among us. As Christ is preached among us, let us seriously inquire, whether he dwells and reigns in us; for this alone can warrant our assured hope of his glory. We must be faithful to death, through all trials, that we may receive the crown of life, and obtain the end of our faith, the salvation of our souls.

27. would—rather as Greek, "willed," or "was pleased to make known." He resolves all into God's good pleasure and will, that man should not glory save in God's grace. what—How full and inexhaustible! the riches of the glory of this mystery—He accumulates phrase on phrase to enhance the greatness of the blessing in Christ bestowed by God on the Gentiles. Compare Col 2:3, "all the treasures" of wisdom; Eph 3:8, "the unsearchable riches of Christ"; Eph 1:7, "riches of His grace." "The glory of this mystery" must be the glory which this once hidden, and now revealed, truth makes you Gentiles partakers of, partly now, but mainly when Christ shall come (Col 3:4; Ro 5:2; 8:17, 18; Eph 1:18). This sense is proved by the following: "Christ in you the hope of the (so Greek) glory." The lower was the degradation of you Gentiles, the higher is the richness of the glory to which the mystery revealed now raises you. You were "without Christ, and having no hope" (Eph 2:12). Now you have "Christ in you the hope of the glory" just mentioned. Alford translates, "Christ among you," to answer to "this mystery among the Gentiles." But the whole clause, "Christ IN you (Eph 3:17) the hope of glory," answers to "this mystery," and not to the whole sentence, "this mystery among the Gentiles." What is made known "among you Gentiles" is, "Christ in you (now by faith as your hidden life, Col 3:3; Ga 2:20) the hope of glory" (your manifested life). The contrast (antithesis) between "Christ in you" now as your hidden life, and "the hope of glory" hereafter to be manifested, requires this translation.

To whom - To the saints. God would make known - "Willed (Greek) to make known;" that is, he was pleased to make this known. It was concealed in his bosom until he chose to reveal it to his apostles. It was a doctrine which the Jewish people did not understand; Ephesians 3:5-6 . What is the riches of the glory of this mystery - The rich glory of this great, long-concealed truth. On the use of the word "riches," see the notes at Romans 2:4 . It is a favorite word with the apostle Paul to denote that which is valuable, or that which abounds. The meaning here is, that the truth that the gospel was to be preached to all mankind, was a truth abounding in glory. Among the Gentiles - That is, the glory of this truth is manifested by the effects which it has produced among the Gentiles. Which is Christ in you, the hope of glory - Or, Christ among you. Margin. The meaning is, that the whole of that truth, so full of glory, and so rich and elevated in its effect, is summed up in this - that Christ is revealed among you as the source of the hope of glory in a better world. This was the great truth which so animated the heart and fired the zeal of the apostle Paul. The wonderful announcement had burst on his mind like a flood of day, that the offer of salvation was not to be confined, as he had once supposed, to the Jewish people, but that all men were now placed on a level; that they had a common Saviour; that the same heaven was now opened for all, and that there were none so degraded and vile that they might not have the offer of life as well as others. This great truth Paul burned to communicate to the whole world; and for holding it, and in making it known, he had involved himself in all the difficulties which he had with his own countrymen; had suffered from want, and peril, and toil; and had finally been made a captive, and was expecting to be put to death. It was just such a truth as was fitted to fire such a mind as that of Paul, and to make it; known as worth all the sacrifices and toils which he endured. Life is well sacrificed in making known such a doctrine to the world.