Ephesians 3:9. Καὶ φωτίσαι πάντας] According to Harless, who is followed by Olshausen, Paul makes a transition to all men: “not, however, to the Gentiles alone, but to all.” Wrongly, since Paul must have written καὶ πάντας φωτίσαι, as he had before prefixed τοῖς ἔθνεσιν. πάντας applies to all Gentiles, and the progress of the discourse has regard not to the persons, but to a particular main point (καί, and in particular), upon which Paul in his proclamation of the riches of Christ gives information to all Gentiles.

φωτίσαι] collustrare, of the enlightenment of the mind (John 1:9), which is here to be conceived of as brought about by means of the preaching. Comp. Hebrews 6:4 (and Bleek, ad loc.), Hebrews 10:32; Psalm 119:130; Sir 45:17. Docere (Grotius, Bengel, Rosenmüller, and others) hits doubtless the real sense, but unwarrantably abandons the figure. The possible difficulty that Christ Himself is in fact the light (John 1:9; John 12:35) disappears on considering that the apostles are mediately the enlightened ones (2 Corinthians 4:4; Matthew 5:14), the proclaimers and bearers (Acts 26:18) of the divine light and its moral powers (v. 8).

τίς ἡ οἰκονομία κ.τ.λ.] i.e. what is the arrangement, which is made with regard to the mystery, etc. As to οἰκονομία, see on Ephesians 1:10, Ephesians 3:2; the mystery is that indicated as to its contents in Ephesians 3:6; and what has been adjusted or arranged with regard thereto (ἡ οἰκονομία τοῦ μυστηρίου), consists in the fact that this mystery, hidden in God from the very first, was to be made known in the present time through the church to the heavenly powers. See what follows.

ἀποκεκρυμ.] σεσιγημένου, Romans 16:25. Comp. 1 Corinthians 2:7; Colossians 1:26.

ἀπὸ τῶν αἰώνων] from the world-periods, since they have begun to run their course, from the very beginning. The mystery, namely, was decreed already πρὸ τῶν αἰώνων, 1 Corinthians 2:7, comp. Ephesians 1:4, but is conceived of as hidden only since the beginning of the ages, because there was no one previously for whom it could be hidden. The same thing with ἀπὸ τῶν αἰώνων here is denoted at Romans 16:25 by the popular expression χρόνοις αἰωνίοις. We may add that ἀπὸ τῶν αἰώνων occurs in the N.T. only here and Colossians 1:26; elsewhere is found the expression current also in Greek authors, ἀπʼ αἰῶνος (Luke 1:70; Acts 3:21), and ἐκ τοῦ αἰῶνος (John 9:32).

τῷ τὰ πάντα κτίσαντι] quippe qui omnia[176] creavit. Herein lies—and this is the significant bearing of this more precise designation of God—a confirmation of what has just been said, τοῦ ἀποκεκρυμ. ἀπὸ τῶν αἰών. ἐν τῷ Θεῷ. Bengel aptly observes: “rerum omnium creatio fundamentum est omnis reliquae oeconomiae, pro potestate Dei universali liberrime dispensatae.” He who has created all that exists must already have had implicitly contained in His creative plan the great unfolding of the world, which forms the contents of this mystery, so that thus the latter was ἀπὸ τῶν αἰώνων hidden in God. Comp. on Ὁ ΠΟΙῶΝ ΤΑῦΤΑ ΓΝΩΣΤᾺ ἈΠʼ ΑἸῶΝΟς, Acts 15:18, and as to the idea which underlies our passage also, that already the creative word contemplated Christ as its aim,[177] Colossians 1:16 ff., and the commentary thereon. Rückert thinks that Paul wishes to indicate how far it may not surprise us that He, from whom all things are derived, should have concealed a part of His all-embracing plan, in order to bring it to light only at the due time. But, apart from the fact that the creation of all things does not at all involve as a logical inference the concealment of a part of the divine plan, it was not the ἀποκεκρυμ. in itself that needed a ground assigned for it, since in fact this predicate is necessarily implied in the notion of μυστήριον, but the ἈΠΟΚΕΚΡ. ἈΠῸ ΤῶΝ ΑἸΏΝΩΝ. This ἈΠῸ ΤῶΝ ΑἸΏΝΩΝ is the terminus a quo, which was introduced with the κτίσις τῶν πάντων. At variance with the context, Olshausen holds that Paul wished to call attention to the fact that the establishment of redemption itself [of which the apostle in fact is not speaking] is a creative act of God, which could have proceeded only from Him who created all things. Harless places Τῷ ΤᾺ ΠΆΝΤΑ ΚΤΊΣ. in connection with ἽΝΑ Κ.Τ.Λ., Ephesians 3:10. But see on Ephesians 3:10.

[176] The totality of that which exists, the whole world. Every limitation of this universal meaning is unwarranted, as when Beza, Piscator, Flatt, and others refer it to mankind. “Unus Deus omnes populos condidit, sic etiam nunc omnes ad se vocat,” Beza. Holzhausen, too, arbitrarily limits it to all spiritual beings, called to everlasting life; while Matthies mixes up also in κτίσαντι the effecting of the spiritual blessedness.

[177] Hence εἰς Ἰησοῦν Χριστόν would have been a more correct gloss than διὰ Ἰησοῦ Χρ., which the Recepta has.

REMARK.

When διὰ Ἰησοῦ Χριστοῦ is recognised as not genuine (see the critical remarks), the possibility is taken away of referring κτίσαντι to the moral creation by Christ, as is done by Calvin, Zanchius, Calixtus, Grotius, Crell, Locke, Semler, Morus, Koppe, Usteri, Meier, Baumgarten-Crusius, and others. But even if those words were genuine, the formal and absolute κτίζειν, as well as the emphatically prefixed and unlimited τὰ πάντα, would justify only the reference to the physical creation, Genesis 1. Comp. Calovius and Reiche.

Ephesians 3:9. καὶ φωτίσαι πάντας τίς ἡ κοινωνία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων: and to make all see what is the fellowship (dispensation) of the mystery which from all ages hath been hidden. The πάντας which the TR inserts after φωτίσαι is omitted by some MSS. (including [272]1[273]) and certain Fathers (Hil., Jer., Aug., etc.). It is rejected by Tisch., accepted by RV in the text, and dealt with by WH as a secondary reading. The κοινωνία of the TR, which has the slenderest possible authority, must give place to the οἰκονομία of the RV with LTTrWH, which is the reading of [274] [275] [276] [277] [278] [279] [280] [281], etc. If the πάντας is omitted the sense becomes, as it is given in the margin of the RV, “to bring to light what is” the dispensation. If it is retained, the idea will be that of the enlightenment of all as to what the dispensation is. The πάντας, however, which occupies an unemphatic position here, after the verb (in contrast with the emphatic position of τοῖς ἔθνεσιν before its verb) can scarcely bear the absolute sense of all men, Jew and Gentile alike, but refers to all the ἔθνη previously mentioned. The verb φωτίσαι is more than διδάξαι or κηρύξαι. It means to illuminate. Paul was not only to deliver his Apostolic message, but also to spiritually enlighten those who heard it, so that they should understand it. The particular thing in that message which is here in view is the οἰκονομία (on which see under Ephesians 1:10), that is, the dispensation or arrangement of the mystery, to wit the admission of the Gentiles on equal terms with the Jews; the μυστήριον here having the same application as in Ephesians 3:6. The formula ἀπὸ τῶν αἰώνων occurs in the NT only here and in Colossians 1:26; the forms ἀπὸ αἰῶνος and ἐκ τοῦ αἰῶνος also occur, the former in Luke 1:70 and Acts 3:21, the latter in John 9:32. It means literally “from the ages,” “from the world-periods,” that is, from the beginning, or since the world began. It is to be distinguished from πρὸ τῶν αἰώνων (1 Corinthians 2:7). The Divine decree was formed before the ages of the world began; the keeping of that decree hidden was since the ages of the world began, i.e., “from the commencement of the ages when intelligent beings from whom it could be concealed were called into existence” (Ell.). In Romans 16:25 we have the similar description of the μυστήριον as χρόνοις αἰωνίοις σεσιγημένου.—ἐν τῷ Θεῷ τῷ τὰ πάντα κτίσαντι διὰ Ἰησοῦ χριστοῦ: in God who created all things [through Jesus Christ]. The “mystery” had its place of concealment in God Himself, in the Divine mind. And God is designated specially in respect of His creative power—“God who created all things” (not “inasmuch as He created all things,” which would require the omission of the τῷ). The τὰ πάντα, which also occupies a somewhat emphatic position here, is not to be restricted either to the physical creation (Chrys.), or to the spiritual (Calv.), but has the absolute sense of all that exists. The TR adds διὰ Ἰησοῦ Χριστοῦ to the κτίσαντι (with [282] [283] [284], etc.); but these words must be omitted, as the best authorities ([285] [286] [287] [288] [289] [290], 17, etc.) do not give them. But why is this reference to God as the Creator of all things introduced at this point? By way of confirmation, say some, of what has just been said of the “mystery” as having been hidden from the beginning in God; the point being that He who created all things must have had the contents of this “mystery” in His eternal plan (Mey.). To “enhance the idea of His omnipotence,” say others; He who created all things having “ordained the mystery itself in the exercise of His undoubted prerogative of sovereign and creative power” (Ell.). Or, as others put it more precisely, its object is to take the wonder from the idea of the “mystery” having been so long unrevealed; the creation of all things by God being a fact which involves His perfect right to adjust all things as He will” (Alf.)—the Creator of all being “free to make what arrangements He pleased as to the concealment and revelation of His purpose” (Abb.). None of these interpretations can be said to be either very clear or very adequate. This designation of God as the Creator of all that exists is intended rather to express the greatness of the “mystery” that is now disclosed and of which Paul is to be a preacher. The main thought in the verse in question is the thought with which it starts, viz., the marvel of that Apostolic commission of which Paul had been put in trust by the grace of God; and the majesty and the wonder of that commission are made the greater by the grandeur of the “mystery” the Divine disposition of which he was appointed to declare to all men. This “mystery,” though long hidden, had been in the Divine mind from the first, and it had been there in such a sense that the whole scheme of created things had it in view, and in such wise that the knowledge of it was to be imparted even to the angelic world (cf. Haupt). Or, as it may be better put, the “mystery” now at last revealed by God and proclaimed by Paul to all men in all the sovereign and surpassing wisdom of the Divine dispensation by which it was hidden long and in the fulness of time at last disclosed, was one of God’s own eternal secrets, one of His unsearchable thoughts, a thing that had its place from the beginning in His creative plan, a reserve in the Eternal mind that purposed and formed all that exists. And to Paul’s hands did the surpassing grace of God commit the proclamation of a truth of such magnitude, the illumination (φωτίσαι) of so unsearchable a disposition of the Divine wisdom!

[272] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[273] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).

[274] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[275] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[276] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).

[277] Codex Ephraemi (sæc. v.), the Paris palimpsest, edited by Tischendorf in 1843.

[278] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[279] Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.

[280] Codex Augiensis (sæc. ix.), a Græco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.

[281] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.

[282] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[283] Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.

[284] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.

[285] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[286] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[287] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).

[288] Codex Ephraemi (sæc. v.), the Paris palimpsest, edited by Tischendorf in 1843.

[289] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[290] Codex Augiensis (sæc. ix.), a Græco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.

9. and to make all men see] Lit., “to illuminate all men.” The Latin versions have illuminare omnes.—Some ancient MSS. (including the great MS. of the British Museum, and the Sinaitic), and other authorities, omit “all men.” But the external and internal evidence for retention greatly preponderates.—The idea is of the Apostle as “casting bright light” on the universal scope of the Gospel, in the eyes of “all men,” no longer only of Jews.—The verb is the same as that in 2 Timothy 1:10; where lit., “hath thrown light upon, hath illuminated, life and immortality.” Truths once in shadow are by the Gospel brought out into the sun.

the fellowship] The true reading is undoubtedly dispensation, or stewardship. The reading represented by A.V. is probably an explanation, which crept into the text; representing very nearly the meaning of the true word. “The dispensation of the secret” is, in effect, the world-wide distribution, through the stewards of God, of the news and the blessings of the full Gospel, so long held in reserve.

See notes above on Ephesians 3:2-6.

from the beginning of the world] Lit., “from the ages;” R.V., from all ages. To define somewhat the meaning of the phrase; the great Truth in question was hidden in comparative secrecy, from the starting point of the progress of the developments (“ages”) of the Divine dealings for man, up to the actual Advent of the Messiah. We gather here that this was so not only at and after the call of Israel, but in the patriarchal age, and even in the angelic age, or ages. See below on Ephesians 3:10.

hid in God] the great Treasury of unknown blessings.

who created all things] Omit “by Jesus Christ,” with the preponderance of ancient authority.—The truth of the One Creator appears here as in deep harmony with the universal scope of His Redemption. All through Scripture, in very different contexts, the truths of Creation and Redemption are seen in connexion. See a vivid illustration in Colossians 1, where the Father, in and through the Son, both “creates all things,” and “reconciles all things.”

Ephesians 3:9. Φωτίσαι) to make see, to show; comp. Colossians 1:28. For הורה, LXX. φωτίζει, 2 Kings 12:3, and in other places.—τίς ἡ οἰκονομία, what is the dispensation) Colossians 1:25-26. [The reading οἰκονομία is acknowledged by the most earnest defenders of the more received readings[44]—Not. Crit.]—ἘΝ Τῷ ΘΕῷ, in God) An antithesis to creatures, even the most excellent, Ephesians 3:10.—τῷ τὰ πάντα κτίσαντι, who created all things) The creation of all things is the foundation of all the rest of the economy, most freely dispensed, according to the universal power of God. The expression, all things, includes τὰς ἀρχὰς, Κ.Τ.Λ., principalities, etc.

[44] Rec. Text has κοινωνία, with hardly any authority. So Engl. V. the fellowship. But ABCD(Δ)Gfg Vulg. Hilary 54, read οἰκονομία.—ED.

Verse 9. - And to make all men see what is the dispensation of the mystery. Another branch of his office, and another fruit of God's grace in conferring it. He was not only to benefit man, but also to vindicate God. For "fellowship of the mystery" (A.V.), the R.V. has "dispensation of the mystery," founded on the preference of the reading οἰκονομια, for which there is a great preponderance of authority over κοινωνία. It was the apostle's function to show how this mystery had been dispensed - concealed for a long time and at last revealed. Which from the beginning of the ages hath been hid in God. The counsel itself was πρὸ τῶν αἰώνων, before the foundation of the world; the concealment of it ἀπό τῶν αἰώνων, from the beginning of the ages, when there were intelligent beings capable of understanding it - whether angels or men. Whatever the angels may have known of the Divine plans, this feature of them was not known till revealed to the New Testament Church. Who created all things. The reason for adding this particular designation of God is not obvious; probably it is to indicate the relation of the matter in hand to the mightiest works of God. This is no trifling matter; it connects itself with God's grandest operations; it has supremely glorious bearings. It might be supposed to have relations only to one race and to one period of time; but it has relations to "all things;" it is an integral element in God's plan. The words, by Jesus Christ (A.V.), are not found in a great preponderance of textual authorities. Ephesians 3:9To make all men see (φωτίσαι πάντας)

Lit., to enlighten.

The mystery

The admission of the Gentiles into covenant privileges.

From the beginning of the world (ἀπὸ τῶν αἰώνων)

Lit., from the ages. Rev., from all ages. See on Colossians 1:26.

All things (τὰ πάντα)

Collectively.

Ephesians 3:9 Interlinear
Ephesians 3:9 Parallel Texts


Ephesians 3:9 NIV
Ephesians 3:9 NLT
Ephesians 3:9 ESV
Ephesians 3:9 NASB
Ephesians 3:9 KJV

Ephesians 3:9 Bible Apps
Ephesians 3:9 Parallel
Ephesians 3:9 Biblia Paralela
Ephesians 3:9 Chinese Bible
Ephesians 3:9 French Bible
Ephesians 3:9 German Bible

Bible Hub