Holy spirit revelation to apostles and prophets

HOLY SPIRIT REVELATION TO APOSTLES AND PROPHETS
EDITED BY GLENN PEASE
Ephesians 3:5 5which was not made known to people
in other generations as it has now been revealedby the
Spirit to God's holy apostlesand prophets.
BIBLEHUB RESOURCES
DispensationalPrivileges OfThe Gentiles
Ephesians 3:2-5
T. Croskery
The apostle recurs to a subject already treatedin few words" in the first
chapter - words which he requests them to read, that they may fully
understand his meaning - respecting the new position of the Gentiles in the
kingdom of God. Their position was determined by a dispensation, that is, by
an arrangement organizedin all its parts in relation to space and time; for
God works by order in grace as well as in nature. Consider -
I. THE ORIGIN OF THIS DISPENSATION. "The graceofGod given to me
to you-ward." It was an act of Divine favor to selectthe apostle as the person
through whom "the mystery" of the dispensationwas to be, not only revealed,
but applied in its redeeming effects to the Ephesianheathens. It was not the
honor or the authority involved in it that made it precious in his eyes;it was
the privilege of making knownthe unsearchable riches of Christ. Thus, as a
goodstewardof the mysteries of God, it was the delight of his life to dispense
them in all their gracious manifoldness to the family of God.
II. THE MYSTERYTHAT SHROUDED THE DISPENSATION'FOR
AGES.

1. It is called"the mystery of Christ," not because he is its Author, but
because he is the Center or Subject of it; for it included far more than the
truth that the Gentiles were fellow-citizens of the saints. Christ is the Mystery
of godliness, as he is God manifest in the flesh, but he is emphatically so as
"Christ the Hope of glory" for the Gentiles (Colossians 1:27).
2. It was hidden for ages from the sons of men, both Jew and Gentile. A
mystery is either something which has been concealed, perhaps for ages, and
which probably would never have been discoveredunless the voice of
revelation had proclaimed it; or something which, even when revealed,
transcends the power of the human faculties to comprehend it. Now, the
Incarnation is a mystery in this double sense;but the call of the Gentiles, as
part of "the mystery of Christ," is a mystery only in the first-named sense. It
was knownto the Jews for ages that the Gentiles would share in the blessings
of the Messiah's kingdom- and the Apostle Paul quotes Old Testament
predictions to prove the fact (Romans 9:25-33);but it was not known that the
Gentiles would be included within the circle of religious privilege by the
complete sacrifice ofthe Hebrew theocracyand the reconstitutionof religion
on a perfectly new basis, designedequally for all mankind, under which the
old distinctions of Jew and. Gentile would be done away. There was to be no
further room for Jewishparticularism. The dispensationwhich was to carry
the world to its last destinies was to be as universal as that embodied in the
first promise made to our first parents.
3. The revelation of the mystery. So far as it involved a mission to the Gentiles,
it was revealedfirst to the Apostle Paul at his conversion;for when Christ
appearedto him on his journey to Damascus, he said, "I have appearedunto
thee for this purpose, to make thee a minister and a witness... delivering thee
from the people, and. from the Gentiles, unto whom now I send thee, to open
their eyes, and to turn them from darkness to light, and from the power of
Satanunto God" (Acts 26:16-18). But the fuller exhibition of Gentile privilege
is made in this glorious Epistle as well as elsewhere. It was a revelation made
by the Lord himself (Galatians 1:12). But it was made especiallyto "apostles
and prophets," both of them belonging to the new dispensationthe only class
of inspired men connectedwith it who receivedspecialinformation from the
Holy Spirit, who searchesthe deep things of God, respecting the new

development of the kingdom. The revelationwas, indeed, one of facts as well
as of truths. The calling of the Gentiles was made manifest in the Spirit's
falling upon Cornelius, and in the widespreadsuccessofthe gospelamong the
Gentiles, so that the logic of facts beautifully reinforced the more formal
revelations of "apostles andprophets."
4. The substance of the revelation. "Thatthe Gentiles are fellow-heirs, and of
the same body, and partakers of his promise in Christ by the gospel." These
are the three points of Gentile privilege. They were not to receive the blessings
of the Messiah's kingdomby being merged as proselytes into the old
theocracy, which was to abide in all its narrow ritualism.
(1) The Gentiles are fellow-heirs. Possessionby inheritance involves the ideas
of right, certainty, and inalienableness. All that is involved in the benefits of
the covenantof grace is our inheritance. Now, the Gentiles are "heirs of God
and joint-heirs with Christ" as wellas the Jews, just because they are
"children of God by faith in Christ Jesus."Theycannot be heirs unless they
are children; they cannotbe children unless they have faith. And because they
have faith, they are Abraham's seed. "And if ye be Christ's, then are ye
Abraham's seed, and heirs according to the promise" (Galatians 3:29). The
Gentile interest in the inheritance may be recent, but it is entire and beyond
cavil. Jews and Gentiles have an equal share in all the blessings ofthe
inheritance.
(2) The Gentiles are of the same body. This marks a more intimate
relationship. They were all Jews and Gentiles alike, baptized into one body by
one Spirit, and thus coalescedinto one Church-state, with Christ as the Head
of both. But while they were thus, as members of one body, partakers ofa
common life, the Gentile was not there by the permission of the Jew, or the
Jew by the permission of the Gentile. They were both equally baptized into it
by the Spirit. The union in one body obliterates all previous distinctions of
characteror culture, and all varieties in dispensationalprivilege; for there is
no schism in the body. The Judaistic sectionof the Church in the apostle's day
fought strenuously againstthe doctrine of the one body.

(3) The Gentiles are fellow-partakers ofthe promise. This refers, not so much
to the promise of redemption made first to Adam, repeated to Abraham, and
embodied in many Old Testamentpredictions, as to the promise of the Spirit,
who enables us to realize all the blessings involved in this first promise. This
was, indeed, the blessing of Abraham which came upon the Gentiles
(Galatians 3:14). It was conspicuouslyrealizedwhen, in the words of the
Apostle Peter, "the Holy Ghostfell upon them as on us." There is no promise
of the new covenantthat is not equally sure to Gentile and to Jew. All the
three points of Gentile privilege, setting forth apparently the relationto
Father, Son, and Holy Ghost, and representedin a sortof spiritual climax, are
realized by union with Christ, made known to us in the gospel. Salvation
centers, as its objective ground, in Christ Jesus, and the gospelis the medium
by which it is subjectively applied to sinners el mankind. - T.C.
Biblical Illustrator
Whereby, when ye read, ye may understand my knowledge In the mystery of
Christ, which in other ages was notmade knownunto the sons of men, as it is
now revealedunto His holy apostles.
Ephesians 3:4, 6
The reserve of God in relation to His grace
A. F. Muir, M. A.
I. ITS BEARING ON THE DIVINE CHARACTER. We must bear in mind —
1. That it was a reserve of grace. Whatbelongs to grace cannever be
demanded by justice.
2. That the proper appreciationof Divine grace required a preliminary
educationof the race.
3. That the Author of universal salvationcould alone judge of the fitting time
for declaring it.
4. Although new in manifestation, God's saving purpose was eternal.

II. ITS JUSTIFICATION BYRESULTS. Religious exclusiveness, racehatred,
etc., had done their work, and men were weary of the evils they entailed. A
distinctly new interest and attractionwas given to the gospelby this element
in its proclamations. By the very contradiction and dishonour to human
nature which had accruedfrom their rivalries and contempts, men were
enabled to appreciate the grandeur and blessing of a universal religion, given,
not in word merely, but in a distinctly new experience, to man as man. And to
all who heard it it came with a peculiar authority from the very fact that it
had not grown out of experience or speculationas a word of man, but had had
to be revealedas the word of God.
(A. F. Muir, M. A.)
The reserve of God
J. Pulsford.
The reserve which God used for thousand years after thousand years, should
suggestto us caution in limiting the purpose of God. God has doubtless
unspeakable things still in reserve. The Jewishpeople were made to feelthat
there was an awful distance and separationbetweenthem and God; but of His
nearness to them, under their distance and darkness, they had little suspicion.
That the condemning powerof sin was the condition of their own nature, that
God's whole heart was towards all nations, that He was resolved, by the Sun
of His love, to break through the sin cloud betweenHimself and them, and to
establishwith them direct relationship, were more than they could imagine.
That, before the foundation of the world, the Son of God had made the
difficulty of sin His own, that in the fulness of time, He would come in human
nature, to be made sin for men, purge awaytheir sin by His death, and by His
glorificationbecome wisdom, righteousness, sanctification, and redemption
unto all who should receive Him, were impossible conceptions to them. But
the specialconceitoftheir self-love was, that they, of all men, were the
favourites of God. When, therefore, God disclosedthe fact that He is "no
respecterof persons" — that the Gentile world is as dear to Him as the Jewish
— that the gospelofHis heart is equally for all nations, the Jew took offence,

and refused to enter a kingdom, which gave to him no distinction above other
men.
(J. Pulsford.)
Scripture reading
Paul Bayne.
Seeing that reading is so beneficial, we must be exhorted to set apart some
time to spend this way. We are so affectedto the writings of our friends, that
if a letter come in when we are about to sit down, we will not taste anything
till we have read it. These writings are the letter of Godto us. If we have
anything bequeathed as in some will, we will have, if not all the will, yet the
clause of it perfectly in memory and at our fingers' ends. These things written
are God's testament, which we cannot without great indignity neglect. Again,
why do you desire gold and silver, but because it is so valuable that it will
purchase any earthly commodity? Yet what is that in comparisonof the
Word, which togetherwith the Spirit workethunto life everlasting? If any of
you should this day, walking by himself, hear the voice of God break out of
heaven, he would be astonishedatthe hearing, and perhaps he would easilybe
persuaded that he should ponder every syllable. But this Word is as greatand
as much. In this thou hast God speaking by Himself, by men, by angels, by all
means to draw thee unto Him. Wherefore, if thou art desirous to hear God
speak (as I think some curious spirits are), thou hast Moses andthe prophets,
the written will of God, which convey God speaking to thee daily. Again, is
there any that hopes to gain lands and possessions, and will not acquaint
himself with the evidences which may lead him thereunto? In the written
Word lies the greatgrant of that blessedland promised to Abraham and his
seed, and from thence how it is entailed unto us of the Gentiles. Naturally we
all desire knowledge, as the blind man deprived of his sight; how from the
Word flows all knowledge as the river from the seas, andenriches the mind
with a quick and sharp capacity. Lastly, we desire to hear tell of strange
things: what more strange than to read of that celestialpalace beyondthe
stars, calledParadise, and of the glory thereof? What more strange than to

hear tell of the Father of spirits, and all the host of heaven, angels and saints?
to hear tell in like manner of the place of darkness and shadow of death, of the
prince thereof and his attendants? If all this will not provoke thee to this duty,
humble thyself, suspectthyself of some gross iniquity which fills thy stomach
to the full.
(Paul Bayne.)
Deepspiritual knowledge is conditional
C. H. Spurgeon.
We know not Christ aright till we are conformed to what we know of Him.
The pure in heart see the pure and holy God. When the lady saidto Mr.
Turner (the painter), "Sir, I have seenthat spot many times, but I never saw
that which you have pictured." "No, ma'am," he replied, "I dare say you have
not; but don't you wish you could?" The artist's eye sees whatanother eye
cannot, and the pure in heart can see in Godwhat no one else cansee, because
they are like to God.
(C. H. Spurgeon.)
Spiritual insight
Horace Bushnell, D. D.
My own experience is that the Bible is dull when I am dull. When I am really
alive, and set in upon the text with a tidal pressure of living affinities, it opens,
it multiplies discoveries,and reveals depths even fasterthan I can note them.
The worldly spirit shuts the Bible; the Spirit of God makes it a fire, flaming
out all meanings and glorious truths.
(Horace Bushnell, D. D.)
Progressive revelation

Paul Bayne.
1. God does not in all ages give the same measure of light to His Church.
2. By degrees He revealed the Messiahto His people.
3. The whole will of God is made known to us.
(1)How foolishare those who will believe no more than their fathers believed.
(2)How thankful should we be, that we have so much greaterlight than those
under the law.
4. Since Christ came to declare to us the will of God, we have the mystery of
salvationmore fully opened; we must therefore yield the greaterobedience.
5. The things of God are revealedto us by the Spirit. Let us then seek His aid
—
(1)By prayer.
(2)By attendance on the Word and Sacraments.
(3)By a Christian course ofobedience.
(Paul Bayne.)
Needof Divine revelation
Biblical Treasury.
Varro, a Roman writer of the first century B.C. states, that, in his day, he had
been at the pains to collectthe various opinions on the question, "What is the
true objectof human life?" in other words, "What is the supreme good?" He
had reckonedup as many as three hundred and twenty answers. How needful
is Divine revelationl And how essentialto those who are starting in life, that a
heavenly guide should teachthem the true end and purpose of earthly
existence!
(Biblical Treasury.)

Christ partially revealedto the prophets
PasteurHirsch.
I was visited by a very distinguished young Israelite who had seenme
distributing the sacredvolume, and I proposed that we should read a portion
of Scripture together. He agreed, onthe condition that it should be from the
Old Testament, and I read the fifty-third chapter of Isaiah. "But," said he,
"that is in the New Testament." "No, no," I replied. "There, take the book.
Readit with that true heart which I perceive in you, and you will find what
you seek."He has found his Saviour, has acceptedHim, and confessesHim
with joy.
(PasteurHirsch.)
The Holy Spirit and preaching
T. L. Cuyler, D. D.
Charles G. Finney used to discoverthat sometimes his preaching was mighty
in its influence to convict and convertsinners. At other times he seemedto be
firing only blank cartridges. The results depended entirely upon his own
spiritual condition, upon his nearness to or his absence from God. When he
was in close communion with God the currents of powerwere mighty and
irresistible. When his connectionwith the Lord ceased, eitherthrough
unbelief or unworthy living, his lifting powerwas gone. Drawing nigh to God
was invariably the most effectualway to draw the impenitent.
(T. L. Cuyler, D. D.)
The gospelinheritance
Paul Bayne.

1. The condition to which it is God's intention that the Gentiles should be
brought.(1) They should be joint heirs with Christ.(2) They should be of the
same body with Christ and His Church; for first we must become beloved
children in Christ the Beloved, before we can be inheritors.(3) They should be
partakers of the promise; for by faith in the word of promise, we come to have
fellowship with Christ.
2. The means. "Bythe gospel." It is the gospelwhich brings us to faith, and to
our heavenly inheritance.(1)We are not to be discouragedfrom following the
Word;
(a)either by the unworthiness of the preachers;
(b)or by the consciousnessofour ownunworthiness;
(c)or by our not profiting to our mind.(2) Ministers must not give over
preaching;
(a)either upon conceitof their ignorance;
(b)or of the small goodthey see come of it;
(c)or for want of feeling in themselves the powerof what they preach;
(d)or upon sense of temptations contrary to it.
(Paul Bayne.)
Sharing the privileges
C. H. Spurgeon.
One incident gives high proof of the native generosityof Turner's nature. He
was one of the Hanging Committee, as the phrase goes, ofthe RoyalAcademy.
The walls were full when Turner's attention was attractedby a picture sent in
by an unknown provincial artist by the name of Bird. "A goodpicture!" he
exclaimed; "it must be hung up and exhibited." "Impossible!" responded the
committee of academicians."The arrangementcannotbe disturbed. Quite
impossible!" "A goodpicture," iterated Turner; "it must be hung up"; and

finding his colleaguesto be as obstinate as himself, he hitched down one of his
own pictures, and hung up Bird's in its place. Would to God that in far more
instances the like spirit ruled among servants of the Lord Jesus. The desire to
honour others and to give others a fair opportunity to rise should lead
ministers of distinction to give place to less eminent men to whom it may be of
essentialservice to become better known. We are not to look every man on his
own things, but every man also on the things of others.
(C. H. Spurgeon.)
The union of Jews and believing Gentiles in Christ
E. White.
The topic of the early portion of the first chapter of this Epistle, is that good
men have been the subjects of Divine thought and predestination in Christ
from everlasting ages. The topic of the latter portion of the first chapter is,
that their future destiny runs parallel throughout eternity with that of the Son
of God, raisedfrom the dead and glorified. The subject of the secondchapter
and the early portion of the third, is the close union of believing Jews and
Gentiles in all this grace and glory forever. It is worth while to describe the
state of things betweenJews and heathenin the days of the apostles, and to
show the bearing of those facts on the present and future position of the
Israelites in the world.
1. Let us, then, note first, that in former ages Godhad establisheda discipline
of marvellous complexity for the separationof the Abrahamic people.(1)They
were thus separatedfrom the nations, in order that they might be delivered
from the contaminationof surrounding paganism, and might preserve in ever-
increasing strength a zealfor their own religion, which was, so far as it went,
the only true one on earth.(2) The objectof their separationwas to enable
them to transmit with intensity the rays of that lighthouse of truth, placedon
the heights of Zion, over the dark and troubled sea of surrounding paganism,
so that the nations might more effectually learn the verities which Judaism

enshrined.(3) Their separationwas a necessarypreliminary for a future
mission as the missionaries and evangelists ofthe whole world.
2. The next point to notice is that the Hebrew prophets, ages before the
coming of Christ, had foretold that when the Messiahappearedthis "middle
wall of partition betweenJews and Gentiles" would be broken down, so that
all who served God would be brought into one church of the true worshippers
(see Isaiah2:2, 3; Isaiah43:1; Isaiah 49:6; Isaiah51:5; Jeremiah 3:17;
Zechariah 8:22).
3. But this mystery of the future worship of Jehovahto be rendered by united
Jews and Gentiles was hidden from the eyes of the Jewishpeople until it was
proclaimed and assertedby Christ (John 10:16).
4. Although the gospelofJesus has establishedthe spiritual union of all
believing Jews and believing Gentiles in one spiritual Church, so that they
form one body in Christ, still so long as the earth lasts, this spiritual union of
Jew and Gentile has not abolishedthe nationality of the Jews, any more than
it has annihilated the nationality of the Englishman, the Spaniard, the
German, or the Dane.
(E. White.)
COMMENTARIES
Ellicott's Commentary for English Readers
(5) Which in other ages (rather, to other generations)was not made known
unto the sons of men.—Forthe generalsense comp. Colossians1:27. The
phrase “the sons of men” (except that it is once used in Mark 3:28) is peculiar
to the Old Testament, where it is of frequent use in the poeticalbooks, and it
is notable that in Ezekielit is the name by which the prophet himself is
constantly addressed. Hence, althoughit is probably wrong to restrictto the
children of Israel, or to the prophets, words which by their very nature apply

to all mankind, yet the phrase seems to be used with a suggestionofthe
contrastbetweenthe old dispensationand the new. (Comp. our Lord’s words
in Matthew 11:11, “Among them that are born of women there hath not risen
a greaterthan John the Baptist: notwithstanding he that is leastin the
kingdom of heaven is greaterthan he.”)
As it is now revealedunto his holy apostles and prophets by the Spirit.—The
application of the epithet “holy” to the Apostles has been thought strange as
coming from one of their number; and it is worth notice that this exceptional
application is certainly more appropriate to the comparatively impersonal
style of an encyclicalepistle. But the epithet (applied to the Old Testament
prophets in Luke 1:70; Acts 3:21; 2Peter3:2), like the frequent use of it as the
substantive “saints,” in application to all Christians, refers not to personal
character, but to official calland privilege. In this passageit is clearthat it is
used thus, in emphatic contrastwith “the sons of men” above, and in
connectionwith the following words, “in the Spirit.” The contrasthere briefly
conveyedis the same which is drawn out in 1 Corinthians 2 betweenthe
“wisdomof men,” and the “wisdomof God,” sanctifying, and so enlightening,
the Christian soul.
Matthew Henry's Concise Commentary
3:1-7 For having preached the doctrine of truth, the apostle was a prisoner,
but a prisoner of Jesus Christ; the objectof specialprotectionand care, while
thus suffering for him. All the gracious offers of the gospel, and the joyful
tidings it contains, come from the rich grace of God; it is the great means by
which the Spirit works grace in the souls of men. The mystery, is that secret,
hidden purpose of salvationthrough Christ. This was not so fully and clearly
shown in the ages before Christ, as unto the prophets of the New Testament.
This was the greattruth made knownto the apostle, that God would call the
Gentiles to salvation by faith in Christ. An effectualworking of Divine power
attends the gifts of Divine grace. As God appointed Paul to the office, so he
qualified him for it.
Barnes'Notes on the Bible

Which in other ages - The greatpurposes of God in regard to the salvationof
mankind were not revealed;see the notes at Romans 16:25.
And prophets - Those who exercisedthe office of a prophet or inspired
teacherin the Christian church; see the notes at 1 Corinthians 12:1.
By the Spirit - This proves that those who exercisedthe office of prophet in
the Christian church were inspired. They were persons endowedin this
manner for the purpose of imparting to the newly formed churches the
doctrines of the Christian system. There is no evidence that this was designed
to be a permanent order of people in the church. They were necessaryfor
settling the church on a permanent basis, in the absence ofa full written
revelation, and when the apostles were away. Whenthe volume of revelation
was finished, and the doctrines of the gospelwere fully understood, the
functions of the office ceased.
Jamieson-Fausset-BrownBible Commentary
5. in other ages—Greek,"generations."
not made known—He does not say, "has not been revealed." Making known
by revelation is the source ofmaking known by preaching [Bengel]. The
former was vouchsafedonly to the prophets, in order that they might make
known the truth so revealed to men in general.
unto the sons of men—men in their state by birth, as contrastedwith those
illuminated "by the Spirit" (Greek, "IN the Spirit," compare Re 1:10), Mt
16:17.
as—The mystery of the call of the Gentiles (of which Paul speaks here)was
not unknown to the Old Testamentprophets (Isa 56:6, 7; 49:6). But they did
not know it with the same explicit distinctness "As" it has been now known
(Ac 10:19, 20;11:18-21). Theyprobably did not know that the Gentiles were
to be admitted without circumcision or that they were to be on a level with the
Jews in partaking of the grace ofGod. The gift of "the Spirit" in its fulness
was reservedfor the New Testamentthat Christ might thereby be glorified.
The epithet, "holy," marks the specialconsecrationof the New Testament

"prophets" (who are here meant) by the Spirit, compared with which even the
Old Testamentprophets were but "sons of men" (Eze 2:3, and elsewhere).
Matthew Poole's Commentary
Which in other ages;in the times before Christ’s coming in the flesh.
Was not made knownunto the sons of men: that the Gentiles should be called
was formerly known and foretold, but not as since, viz. as to the time and
manner of it, and the means whereby it should be effected.
Prophets;New Testamentprophets, Ephesians 4:11 Romans 12:6 1
Corinthians 14:1,3.
By the Spirit; either by the Spirit’s being poured out on the Gentiles, it was
known that they should be co-heirs with the believing Jews;or rather, by the
Spirit instructing the apostles andprophets, and immediately acquainting
them with this mystery.
Gill's Exposition of the Entire Bible
Which in other ages was notmade knownunto, the sons of men,.... That is,
which mystery of Christ, and of the Gospel, was not made known to men in
general, nor so clearly as under the Gospeldispensation. Some hints were
given of it to Adam, immediately after his fall; and the Gospelwas before
preachedto Abraham, Moses, and David, and others knew something of it;
and it was still more fully dispensed in the times of the prophet Isaiah, and
other following prophets: but then the knowledge ofit was not so extensive,
nor so clearas now; it lay hid in types and shadows, in obscure prophecies
and short hints. Moreover, this may have respectparticularly to the calling of
the Gentiles, as appears from the following words; this was, in some measure,
made known, as that in Christ all the nations of the earth should be blessed;
that when Shiloh came, to him should the gathering of the people be; that the

Messiahshould be an ensign of the people, and to him should the Gentiles
seek;that he should be the covenantof the people, and a leaderand a
commander of them; and that there should be great flockings to him; but then
this was not known to many, and the time, mode, and circumstances ofit were
but little understood, and comparatively speaking, it was not known: however,
it was not so known,
as it is now revealedunto his holy apostles and prophets by the spirit. The
apostles and prophets were the superior officers in the Gospeldispensation;
the former design the twelve apostles ofChrist, and the latter such who had
the gift of interpreting the prophecies of the Old Testament, and of foretelling
things to come, having receivedgifts from Christ to fit them for such offices,
some apostles, some prophets;and to these a revelation was made of the
mystery of the Gospelin general, and of the calling of the Gentiles in
particular, by the Spirit, who searches the deep things of God, and reveals
them, and leads into all truth; and who, by falling upon the Gentiles, as upon
Cornelius and his family, and by the success whichhe gave to the Gospelin
the Gentile world, made their calling clearand manifest. The Complutensian
edition reads, "by the Holy Spirit"; and so the Arabic and Ethiopic versions.
Geneva Study Bible
Which in {b} other ages was notmade known unto the sons of men, as it is
now revealedunto his holy apostles and prophets by the Spirit;
(b) He does not mean that no one knew of the calling of the Gentiles before,
but because veryfew knew of it. And those that did know it, such as the
prophets, had it revealedto them very obscurely, and by means of symbols.
Meyer's NT Commentary
Ephesians 3:5. Not an explanation, to what extent he was speaking ofa
mystery (Rückert, Meier): for that the readers knew, and the designof
bringing in a mere explanation would not be in keeping with the elevated
solemn style of the whole verse;but a triumphant outburst of the conscious
exalted happiness of belonging to the number of those who had receivedthe

revelation of the mystery—an outburst, which was very naturally calledforth
by the sublime contents of the μυστήριον.
ἑτέραις γενεαῖς] may be either a definition of time, like the dative at Ephesians
2:12 (so taken usually); in that case γενεαῖς is not periodis or temporibus in
general, but: in other generations (comp. on Ephesians 3:21); or it may
express the simple dative relation, so that γενεαῖς is generationibus (Vulgate):
which to other generations was notmade known, according to which τοῖς
υἱοῖς τῶν ἀνθρ. would form a characteristic epexegesis(Lobeck, adAj. 308;
Bernhardy, p. 55; Nägelsbach, Anm. z. Ilias, ed. 3, pp. 272, 307). This was my
previous view. Yet the former explanation, as being likewise linguistically
correct, and withal more simple and more immediately in keeping with the
contrastνῦν, is to be preferred. The ἕτεραι γεν. are the generations which
have precededthe νῦν; and τοῖς υἱοῖς τῶν ἀνθρ. (not elsewhere occurring with
Paul) has the significance, that it characterizes menaccording to their lower
sphere conditioned by their “ortum naturalem” (Bengel), under which they
were incapable in themselves of understanding the μυστήριον. Comp. Genesis
11:5; Psalm 8:5; Psalm 11:5; Wis 9:6. That speciallythe O. T. prophets are
meant by τοῖς υἱοῖς τῶν ἀνθρώπ., as Bengelsupposed,[169]is wrongly
inferred from τοῖς ἁγίοις ἀποστόλοις κ.τ.λ., since the contrastdoes not lie in
the persons,[170]but in the time (ἑτέραις γενεαῖς … νῦν). It is true Ezekiel
often bears the name ‫ב‬ ֶּ‫ן‬ ֶּ‫דָא‬ָ‫ם‬ (Ezekiel7:1; Ezekiel12:1, al.), not, however, as
prophet, but as man; and thereby likewise his human lowliness and
dependence upon God are brought home to him.
Ὡς] By this expression, which(in oppositionto Bleek)is to be left as
comparative, the disclosure made to Abraham and the ancient prophets of the
future participation of the Gentiles in Messiah’s kingdom(Galatians 3:8;
Romans 9:24-26;Romans 15:9 ff.) remains undisputed; for “fuit illis hoc
mysterium quasi procul et cum involucris ostensum,” Beza;hence the
prophetic prediction served only as means for the making known of the later
complete revelation of the mystery (Romans 16:26).

ΝῦΝ] in the Christian period. Comp. 1 Peter1:12.
ἈΠΕΚΑΛΎΦΘΗ] not a repetition of ἘΓΝΩΡΊΣΘΗ, but the distinguishing
mode in which this manifestationtook place, is intended to be expressed:
ΚΑΤᾺ ἈΠΟΚΆΛΥΨΙΝ ἘΓΝΩΡΊΣΘΗ, Ephesians 3:3.
ΤΟῖς ἉΓΊΟΙς ἈΠΟΣΤ. Κ.Τ.Λ.] is not to be divided by a comma after ἉΓΊΟΙς
(Lachmann, Bisping), so that ἈΠΟΣΤ. ΑὐΤ. Κ. ΠΡΟΦ. would be apposition
or more precise definition, whereby the flow of the expressionwould be only
needlesslyinterrupted. The predicate holy was already borne by the Old
Testamentprophets (2 Kings 4:9; Luke 1:70; 2 Peter1:21), and this
appellation at our passageby no means exposes the apostolic origin of the
Epistle to suspicion(de Wette derives ἁγίοις from the passageColossians 1:26
recastin post-apostolic times;Baur: from the post-apostolic reverential
looking back to the apostles);but it is very naturally called forth by the
context, in order to distinguish the recipients of the revelationamidst the mass
of the υἱοὶ τῶν ἀνθρώπων, in accordance withthe connection, as God’s special
messengersand instruments, as ἅγιοι Θεοῦ ἄνθρωποι (2 Peter1:21);
whereupon the apostolic consciousness in Paul was greatand decided enough
not to suppress the predicate suggestedby the connection,[171]while he is
speaking ofthe apostles and prophets in general, whereas, immediately
afterwards, at Ephesians 3:8, in speaking ofhimself in particular, he gives full
play to his individual deep humility. How can we conceive that the author
should thus in one breath have fallen out of his assumedpart at Ephesians 3:5
with τοῖς ἁγίοις, by a “slip” (Baur), and then have resumed it at Ephesians 3:8
with ἐμοὶ τῷ ἐλαχιστοτέρῳ!
αὐτοῦ]not of Christ (Bleek), but of God, whose actionis implied in ἐγνωρίσθη
and ἀπεκαλύφθη.

καὶ προφήταις]quite as at Ephesians 2:20.
ἐν πνεύματι] The Holy Spirit is the divine principle, through which the
ἀπεκαλύφθη took place. Comp. Ephesians 1:17; 1 Corinthians 2:10 ff.
Rückertwrongly takes it as: in an inspired state, which πνεῦμα never means,
but, on the contrary, even without the article is the objective Holy Spirit.
Comp. on Ephesians 2:22. Koppe and Holzhausen connectἐν πνεύματι (sc.
οὖσι) with προφήταις. In this way it would be an exceedinglysuperfluous
addition, since prophets, who should not be ἐν πν., are inconceivable, whereas
a revelation was conceivable evenotherwise than through the Spirit (by means
of theophany, angel, vision, ecstasy, etc.). Meierconnects ἐνπν. even with
ἁγίοις, so that the sense would be: in sacredenthusiasm! and Ambrosiaster
(comp. Erasmus) with the following εἶναι κ.τ.λ. Baur, p. 440, knows how to
explain ἐν πνεύματι from a Montanistic view, and thinks that it is only on
accountof the prophets that it is applied to the apostles also.
[169]In quite an opposite way Jerome would exclude the ancientpatriarchs
and prophets from the υἱοῖς τῶν ἀνθρ.; for these were rather sons of God!
[170]The ἀπόστολοι and προφῆται were also υἱοὶ τῶνἀνθρ., but a sacred
ἐκλογή of the same.
[171]A side-glance atthe Jews, who would have seena blasphemy in the
apostolic message ofthe joint-heirship of the Gentiles (Lange, Apostol. Zeitalt.
I. p. 128), is utterly remote from the connection.
Expositor's Greek Testament
Ephesians 3:5. ὃ ἐν ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων:
which in other generations was notmade known to the sons of men. The TR

inserts ἐν before ἑτέραις, as in Syr.-Phil. and Copt. But the insertion is due
probably to the double dative, and the ἐν (which is not found in [219][220]
[221][222][223][224][225] [226], etc.)is rightly omitted by LTTrWHRV.
The γενεαῖς, therefore, is the dat. of time; the term γενεά, like the OT ‫ּד‬ ‫ר̇ו‬ (of
which it is the usual rendering in the LXX), meaning the period coveredby a
generationof men (Luke 1:20; Acts 14:16; Acts 15:21;Colossians1:26)as well
as the generationor race itself. By τοῖς υἱοῖς τῶν ἀνθρώπων are to be
understood, not the OT prophets (Beng.)as contrastedwith the “Apostles and
prophets” of the next clause, but men generallyand in the absolute sense, in
conformity with the γενεαῖς.—ὡς γῦν, ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις
αὐτοῦ καὶ προφήταις ἐν πνεύματι:as now it was revealedto His holy Apostles
and prophets in the Spirit. The ὡς has its proper comparative force. The fact
of the revelationmade in pre-Christian times to the fathers and the prophets
is not questioned. The matter in view is the measure or manner of the
revelation. The νῦν = “now,” in these Christian times, and the aor.
ἀπεκαλύφθη defines the fuller revelation as made definitely at a former period
in these times. The verb also has its proper force, as distinguished from the
ἐγνωρίσθη and as describing the way, viz., by revelation, that the truth was
made known. The prophets of the OT dispensationwere designatedἅγιοι (2
Kings 4:9; Luke 1:20; 2 Peter 1:21). Those of these Christian times are in like
manner designatedἅγιοι, as men separatedand consecratedto the office and
distinguished from the mass of the υἱοὶ τῶν ἀνθρώπων. They are further
describedas His (αὐτοῦ), i.e., God’s Apostles and prophets, God being the
subject implied in the ἐγνωρίσθη and the ἀπεκαλύφθη. The terms ἀποστόλοις
and προφήταις have the same sense here as in Ephesians 2:20, viz., the
Christian Apostles and prophets. The clause ἐν Πνεύματι defines the
ἀπεκαλύφθη;not the προφήταις, as if = προφῆται θεόπνευστοι (Holzh.,
Koppe), for the προφῆται needno such definition. As in Ephesians 2:22 the
πνεῦμα here is the Holy Spirit, and the ἐν would most naturally be takenin
the same sense as these. Here, however, mostunderstand it as the
instrumental ἐν. It seems to combine the two ideas of agencyand element or
condition, and describes the revelationas having been made in and by the
Spirit.

[219]Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889
under the care of the Abbate Cozza-Luzi.
[220]Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile
type by its discoverer, Tischendorf, in 1862.
[221]Codex Alexandrinus (sæc. v.), at the British Museum, published in
photographic facsimile by Sir E. M. Thompson (1879).
[222]Codex Ephraemi (sæc. v.), the Paris palimpsest, edited by Tischendorfin
1843.
[223]Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by
Tischendorfin 1852.
[224]Codex Augiensis (sæc. ix.), a Græco-Latin MS., at Trinity College,
Cambridge, edited by Scrivener in 1859. Its Greek text is almostidentical 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.
[225]Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.
[226]Codex Angelicus (sæc. ix.), at Rome, collatedby Tischendorfand others.
Cambridge Bible for Schools andColleges
5. ages]Better, generations. The reference (see nextwords) is to human time,
and the periods before the Gospel.

unto the sons of men] A designedly large phrase; mankind in general, both
inside and outside the Jewishpale. Outside, the secretwas whollyunknown;
inside, it was only dimly and sparingly intimated, though certainly intimated
(cp. Acts 13:47; Romans 15:8-12). Thatit was in some measure revealedis
suggestedby the phrase here, “As it is now &c.” On the present scale, in the
present mode, it was not then revealed;but not therefore quite concealed. But
the O.T. hints were after all little more than prepared materials for N.T.
revelation.
his holy apostles and prophets] On the “prophets,” see note on Ephesians
2:20.—The recipients are called “holy” to mark their specialnearness to, and
knowledge of, the revealing God, and so the absolute truth of their report.
by the Spirit] Lit., and better, in [the] Spirit. They were “in the Spirit”
(Revelation1:10) while receiving the knowledge ofthe greatmystery. The
Holy Ghostpossessedthem, that He might inform them.
Bengel's Gnomen
Ephesians 3:5. Ὃ, which) This refers to Ephesians 3:3, as the repetition of the
verb γνωρίζω, I make known, indicates.—ἑτέραις γενεαῖς, in other ages)Time
in the ablative, as Acts 13:36.—οὐκἐγνωρίσθνη, was not made known) He
does not sayοὐκ ἀπεκαλύφθη, was notrevealed. Making known by revelation
(Ephesians 3:3) is the source of making known by preaching. Revelationis
somewhatmore special;making known is done in the hearing of others also:
revelation is only made to the prophets.—τοῖς υἱοῖς τῶνἀνθρώπων, to the
sons of men) A very wide appellation, expressing the cause of ignorance,
natural descent, to which the Spirit is opposed;comp. Matthew 16:17. He
speaks oftheir former state in the idiom of the Hebrew language. Moreover,
the antithesis of the apostles and prophets of the New Testamentto the sons of
men leads to the conclusion, that by this appellation the ancientprophets are
principally intended; for example, Ezekiel, who is often called‫דב‬ ‫,בןא‬ son of

man, and has copiouslydescribed the city and house of God, as Paul does in
this place.—ἐνΠνεύματι, in the Spirit) the gift of whom was reservedfor the
New Testament, with a view to the glorifying of Christ.
Pulpit Commentary
Verse 5. - Which was not made known to the sons of men in other generations.
Though not a new purpose, the knowledge ofit is new. Abraham, David, and
the prophets, however much they knew of Christ and the fullness of blessing
in him for all the families of the earth, did not know the full extent of God's
grace to the Gentiles - did not know that the middle wall was to be wholly
broken down, and all inequality removed. This might seemto throw some
doubt on the reality of this doctrine; but it was on purpose that God kept it
secret, and those by whom he has now revealedit are worthy of all regard. As
it has now been revealedunto his holy apostles and prophets in the Spirit. It is
not revealedto Paul only, although he has gotthe privilege of announcing it to
the Gentiles, but to the whole body of "holy apostles andprophets." The
designation, "holy apostles,"is rare; it is used here to magnify the office, to
show that those whom the Head of the Church had setapart for himself were
fit instruments to receive so important a revelation. "Prophets" here are
undoubtedly New Testamentprophets (see Ephesians 2:20), the contrastbeing
with "sons ofmen in other generations."Reference maybe made to the
experience and decree of the Council of Jerusalem, guided by the Holy Spirit
(see Acts 15:28).
PRECEPTAUSTINERESOURCES

Amplified: [This mystery] was never disclosedto human beings in past
generations as it has now been revealedto His holy apostles (consecrated
messengers)and prophets by the [Holy] Spirit. (Amplified Bible - Lockman)
Barclay:a secretwhich was not revealedto the sons of men in other
generations as it has now been revealedto his consecratedapostlesand
prophets by the work of the Spirit. (Westminster Press)
NET:Now this secretwas not disclosedto mankind in former generations as it
has now been revealedto his holy apostles and prophets by the Spirit, (NET
Bible)
NLT: God did not reveal it to previous generations, but now he has revealedit
by the Holy Spirit to his holy apostles and prophets. (NLT - Tyndale House)
Phillips: This secretwas hidden to past generations ofmankind, but it has
now, by the spirit, been made plain to God's consecratedmessengers and
prophets. (Phillips: Touchstone)
In Ephesians 3:5, 6 Paul gives us the most complete definition we have of the
mystery explaining what a mystery is and then explaining what the mystery of
the Christ is.
Other (2087)(heteros)means anotherbut of a different kind.
Generations (1074)(genea fromgínomai = to become)primarily signifies a
birth or a descent. Hence genea refers to that which has been begotten, such
as a family or successive members of a genealogy. Geneaas in the present
context refers to the whole multitude of people living at the same time and
belonging to the same reproductive age-class. In other words genea refers to a
group of individuals born and living contemporaneously. It refers to all of the
people born and living at about the same time, regardedcollectively.
Genea is used 43 times in the NT -

Matt. 1:17; 11:16;12:39, 41f, 45; 16:4; 17:17; 23:36; 24:34; Mk. 8:12, 38;
9:19; 13:30; Lk. 1:48, 50; 7:31; 9:41; 11:29ff, 50f; 16:8; 17:25; 21:32;Acts
2:40; 8:33; 13:36; 14:16;15:21; Eph. 3:5, 21; Phil. 2:15; Col. 1:26; Heb. 3:10
Not (3756)(ou) signifies absolute negation. In other words God's revelation
that Paul is unveiling here had not been knownup until now (at the time of his
writing). It follows that it is futile to try to find this truth in the Old
Testament!Yes, there might be some shadows and some so-called"types"
(one must be very careful howeverin saying something is a "type")in the Old
Testament, but the truth Paul is now explaining was absolutely not known at
that time.
Made known (1107)(gnorizo from ginosko = acquire information by whatever
means but often with the implication of personalinvolvement or experience)
mans to cause information to be known by someone. It involves
communicating things which before were unknown or reasserting things
already known.
Gnorizo is used 25 times in the NT -
Lk. 2:15, 17;Jn. 15:15; 17:26;Acts 2:28; Rom. 9:22f; 16:26; 1 Co. 12:3; 15:1;
2 Co. 8:1; Gal. 1:11; Eph. 1:9; 3:3, 5, 10;6:19, 21;Phil. 1:22; 4:6; Col. 1:27;
4:7, 9; 2 Pet. 1:16
Sons of men - a reference to men in generalas discussedbelow. This phrase is
a Semitic idiom referring to human beings, hence, “people”.
Sons (5207)(huios) refers to a male offspring, but here is used with the
meaning of a "sonof something" indicating something to which one is
connected, or of which one partakes orto which one is exposed. Here sons is
used more genericallyto refer to the descendants ofmen.
Of men (444)(anthropos) refers to human beings, men and women, individual
members of the human race.
Note that God had promised a blessing that would include the Gentiles when
He blessedAbraham…

Genesis 12:3 And I will bless those who bless you, and the one who curses you
I will curse. And in you all the families of the earth (this would include both
Jew and Gentile) shall be blessed."
HoweverPaul's point here is that the full import of this beatitude would not
be made knownuntil the NT times…
Gal 3:28 There is neither Jew nor Greek, there is neither slave nor free man,
there is neither male nor female;for you are all one in Christ Jesus.
In Isaiah we see that God's heart had also planned for the Gentiles, the LORD
declaring…
Isaiah49:6 (Context: The Fatheris here speaking to the Messiah, His Son) "It
is too small a thing that You should be My Servant to raise up the tribes of
Jacob, and to restore the preserved ones of Israel;I will also make You a light
(John 8:12) of the nations (goyim ~ the Gentile nations) so that My salvation
may reachto the end of the earth."
Comment: Note that although Isaiahdid predict the call of the Gentiles,
neither he nor the other OT prophets anywhere hinted that Gentiles would be
fellow members of a body in which Jews did not have a privileged position
over the Gentiles.
Paul wrote of the fulfillment of this prophetic promise…
Acts 13:46-47 And Paul and Barnabas spoke outboldly and said, "It was
necessarythat the word of God should be spokento you first; since you
repudiate it, and judge yourselves unworthy of eternallife, behold, we are
turning to the Gentiles. Forthus the Lord has commanded us, 'I HAVE
PLACED YOU AS A LIGHT FOR THE GENTILES, THAT YOU SHOULD
BRING SALVATION TO THE END OF THE EARTH.'"
None of the prophets understood the greattruth of the church, united as one
body and without racial(or other) distinctions.
AS IT HAS NOW BEEN REVEALED TO HIS HOLY APOSTLES AND
PROPHETS IN THE SPIRIT:os nun apekaluphthe (3SAPI) tois hagiois
apostolois autoukaiprophetais en pneumati:

Eph 2:20; 4:11,12;Mt 23:34;Luke 11:49;1Cor12:28,29;2Pe 3:2; Jude 1:17)
Luke 2:26,27;Jn 14:26; 16:13; Acts 10:19,20,28;1Cor12:8-10
Ephesians 3 Resources -Multiple Sermons and Commentaries
Ephesians 3:1-7 Grateful for the Gospel - StevenCole
Ephesians 3:5-6 The Mystery Revealed, Part2 - John MacArthur
As (5613)(os) is not used as a comparison. Thatis Paul is not saying "the
mystery was not so much revealedin the OT as it is in the NT" for the church
was not revealedin the OT. Rather, Paul is using it to introduce new
information. Compare the parallel passagein Colossians where Paulwrites
that…
"the mystery which has been hidden from the past ages and generations;but
has now been manifestedto His saints" (Col 1:26-note)
Comment: Clearly the "mystery", was hidden in the heart of God through all
the ages oftime and from all generations ofmen but is now revealedto His
apostles in the church age. That is, both Jew and Gentile will make up the
household of faith, the church. Remember howeverthat it was not a secret
that God intended to bless the Gentiles for even in the promise to Abraham
He said "in you all the families of the earth shall be blessed" - Genesis 12:3 --
that was not the secret. Butsadly the Jews oftenignored the promises to the
Gentiles through their pride of religionand race. It was no accident, surely,
that the promised land was a bridge connecting Europe, Asia, and Africa, and
that the great arterialhighways of international commerce, communication,
and conflict passedthrough it. God had always intended that His chosen
people would become a spiritual blessing to all mankind- a truth that had too
easilybeen forgotten. Even in the deportations and dispersal, God intended
for His chosenpeople to have a redemptive impact on other nations. The book
of Acts makes it abundantly clearthat Jewishcommunities around the world
formed a natural springboard for global evangelism
S Lewis Johnson former professorat Dallas TheologicalSeminary has the
following lengthy explanation of the meaning of "as"…

It would seemfrom a reading of these verses in Ephesians and Colossians,
that the Apostle is speaking about something that is new. He calls it a secret.
Someone might say, “Welldoes he not say in verse 5 of Ephesians, “whichin
other ages was notmade knownunto the sons of men, as it is now revealed
unto his holy apostles and prophets by the Spirit” – does not that suggestthat
there is some revelation in Old Testamenttimes? In other words, there was a
revelation of some parts of that mystery, but in other ages it was not made
known unto the sons of men in the way that, or in the manner that it was
revealedunto his holy apostles andprophets now.
Well, if that is the Apostle’s meaning, then we would simply saythe Lord
Jesus anticipatedthe coming of the church and the union of the Jew and
Gentile into the church. He anticipated in the passageslike Matthew chapter
16 verse 18 where he said, “I will build my church.” That’s an anticipation of
the doctrine of the church. Furthermore, in the tenth chapter of the Book of
John, in those greatparables that he tells there, he does speak ofother sheep –
this is John 10:16 – he speaks ofother “sheepI have who are not of this fold,
them also I must bring”—he’s talking about Israel—“othersheepI have”—
this is the Gentiles; “othersheepI have not of this fold (Israel) them I shall
also bring, and they shall hear my voice and there shall be one fold”—now the
Greek says not “one fold” but “one flock,” and if you have an American
Standard Bible they probably have rendered that “one flock,” “one
shepherd.” In other words, the time is coming, the Lord says, whenthe Jews
and Gentiles will be gatheredtogetherin a body which may be calledby the
metaphor of the shepherd and the sheep, “one flock”—the othersheepwhich
are not of this fold. So in that sense, there would be a revelationof part of this
mystery in other times, but not as it is now revealedto his holy apostles and
prophets.
I know that some of you may be puzzling and saying, “Wait, doesn’the say
here holy apostles and prophets? Well, if it was revealedto the apostles and
prophets, the prophets ministered in the Old Testamenttimes, did they not?
Therefore, this says it was revealedto the apostles andthe prophets.” Well,
did you notice the order of those words? He says, “apostlesand prophets.” He
does not say, “prophets and apostles.” Now we learn from the study of the
Book ofActs that there were prophets in the New Testamentchurch. Can you

think of some? Well, you probably could. If you read the Book ofActs,
Agabus is one of the prophets. Silas is saidto be a prophet. John calls his Book
of Revelationa prophecy. So, the Apostles carriedout a work of prophecy.
The holy apostles andprophets are New Testamentprophets, and New
Testamentapostles.
Well then, what about that word “as” though,
“which in other ages was notmade knownunto the sons of men, as it is now
revealedunto his holy apostles andprophets by the Spirit”?
Well, we don’t have to saythat that means necessarilythat there is a great
revelation of truth in Old Testamenttimes, the revelation of this truth, I
mean. Becausedo we not use an expressionlike this,
“The sun doesn’t shine in the nighttime as it does in the daytime”—wouldn’t
that be alright? “The sun doesn’t shine at night, as it does during the day.”
Well the factis that the sun doesn’tshine at night at all. So, the idea that “as”
must mean a measure of revelationof this in Old Testamenttimes is not
necessarilyso.
I’m inclined to think, and this is my own opinion, I’m inclined to think that
what the Apostle Paulis saying is that there is now a new relationship between
Jew and Gentile that did not attain in Old Testamenttimes. I think we have to
face that.
“Which in other ages was not made known unto the sons of men, as it is now
revealedunto his holy apostles andprophets by the Spirit”
– well, what is this new arrangement, what is this mystery that was not
revealedin ancient times? Well, did you notice the sixth verse?
“Thatthe Gentiles should be fellow heirs, and of the same body, and
partakers of his promise in Christ by the gospel.”
That’s the content of the mystery. That’s the one new man, and the
relationship betweenJew and Gentile in the one new man. Remember in verse
15, chapter 2 (see note), the Apostle had said,

“Having abolished in his flesh the enmity, even the law of commandments
containedin ordinances;to make in himself of two one new man, so making
peace.”
And this by the cross. (Ephesians 3:1-13 DispensationofGrace Audio/Pdf)
Now (3568)(nun) means at the present time as a direct antithesis to something
done in the past. In a sense, Godhas always been revealing "bits and pieces"
about the "mystery of Christ", but there was never a clear, complete picture
in the Old Testament. Paulsays the picture has now been revealed. If you will
think about it, even in Genesis 3 Godbegan to give clues of His eternal
purpose in Christ Jesus whenHe made animal skins to covertheir nakedness,
now apparent because sin had entered their hears. In this event, God beganto
show a preview of the picture that there would have to be a death and
shedding of blood shed in order to dealfully with the sin problem. But now in
Ephesians, that picture is explained in a glorious panorama, in which we see
now that God had always had His plan of salvationfor both Jews and
Gentiles. He was not surprised by Adam's fall and sin entering His perfect
world.
Now been revealedto… prophets - Don't be confusedby this statement. Paul
is not speaking ofOT prophets but NT prophets. First note the context - Paul
says "in other generations notmade known" so this cannotrefer to the
previous generations ofOT prophets. This same phrase (the apostles and
prophets) is used to describe those who compose the foundation of the church,
an entity not known to the OT prophets and which not begin until Acts 2 (Eph
2:20-note) Finally, the parallelpassage in Colossians statesemphaticallythat
“the mystery which has been hidden from the past ages and generations… has
now been manifested to His saints" (Col126seenotes Colossians 1:26). Thus,
the “prophets” to whom this mystery was made knownwere NT prophets (cf.
1Cor12:28; Eph 4:11-note)
The inclusion of Gentiles in God's purposes remained mysteriously unclear
under the old covenant. It became clearin Christ. The revelationof this
"mystery" of the Church was foretold but not explained by Christ

Mt 16:18 "And I also sayto you that you are Peter, and upon this rock I will
build My church; and the gates ofHades shall not overpowerit"
The details of the Church were committed to Paul and his fellow "apostles
and prophets" by the Spirit.
Revealed(601)(apokalupto from apó = from + kalúpto = cover, conceal)
means literally to uncover. (See word study on related word - apokalupsis)
The idea is to cause something to be fully known by "removing the veil or
covering" which then exposes to full view what was previously hidden.
Apokalupto means to make manifest or reveala thing previously secretor
unknown and is especiallyapplied to supernatural revelation. God's Holy
Spirit is the Revealerand the Channel to those men who had been setapart
(root meaning of holy) to receive and transmit His revelation.
Apokalupto - 26x in the NT - Mt 10:26;11:25, 27;16:17; Lk 2:35; 10:21f;
12:2; 17:30; Jn 12:38;Ro 1:17f; 8:18; 1 Co. 2:10; 3:13; 14:30;Gal. 1:16; 3:23;
Eph 3:5; Phil 3:15; 2Th2:3, 6, 8; 1Pe 1:5, 12;5:1
Wayne Barberclarifies that…
To say that the Old Testamentnever mentions anything about the Gentiles
being allowedin would be wrong. As a matter of fact, Paul continuously spoke
of the Old Testamentwhenhe spoke before the Jews to let them know he was
not preaching heresy. In their own Scriptures, through their own prophets,
God had already mentioned that others, who were not calledHis people,
would be allowedin one day. The difference is, as he says in verse 5, it has not
been known as it has now been revealed. In other words, yes, it was alluded to,
but it had never been as clearas it was in that day. It had been made clearto
the apostles andto the prophets in his generation. You see, the prophets he
speaks ofthere are not Old Testamentprophets. The word "now"
distinguishes the New Testamentprophets from the Old Testamentprophets.
It has been revealedto them by the Spirit. Since we know what the mystery is,
let’s begin to see how he focuses in on how the Gentiles are the whole topic of
his conversation. He is writing to Gentile believers. Yes, the mystery includes
the Jew, but the Gentile is his focus. (Ephesians 3:1-9 God's Divine Mystery -
2)

Holy (40) (hagios [word study]) is literally holy one and depending on the
context refers to whoeveror whateveris set apart (sanctified) for a special
purpose. It follows that holy is not used to imply any sense of moral
superiority.
In the New Testament, saints, apostlesand prophets are holy ones both in
characterand conduct having been setapart by God to be exclusively His, to
be dedicated to Him and to manifest holiness of heart and conduct in contrast
to the impurity of pagan unbelievers. They are set aside for sacreduse.
Hagios is used throughout the New Testamentto speak of anyone or anything
that represents God’s holiness:Christ as the Holy One of God, the Holy
Spirit, the Holy Father, holy Scriptures, holy angels, holy brethren, and so on.
The secularand pagan use pictured a person separatedand dedicated to the
idolatrous "gods" andcarried no idea of moral or spiritual purity. The
manmade gods were as sinful and degradedas the men who made them and
there simply was no need for a word that representedrighteousness!The
worshipper of the pagangod acquired the characterofthat pagan godand the
religious ceremonies connectedwith its worship. The Greek temple at Corinth
housed a large number of harlots who were connectedwith the "worship" of
the Greek god. Thus, the set-apartness orholiness of the Greek worshipper
was in characterlicentious, totally depraved, and sinful.
Apostles and prophets - refers to NT men, not those in the OT.
Apostles (652)(apostolos from apo = from + stello = send forth)) signifies a
person sentforth from by another, often with a specialcommissionto
representanother and to accomplishhis work. It canbe a delegate,
commissioner, ambassadorsentout on a mission or orders or commissionand
with the authority of the one who sent him. The apostolos was officially
commissionedfor the position or task.
Apostolos is found 80 times in the NT -
Mt. 10:2; Mk. 3:14; 6:30; Lk. 6:13; 9:10; 11:49; 17:5; 22:14;24:10; Jn. 13:16;
Acts 1:2, 26; 2:37, 42f; 4:33, 35ff; 5:2, 12, 18, 29, 40;6:6; 8:1, 14, 18;9:27;
11:1; 14:4, 14;15:2, 4, 6, 22f; 16:4; Rom. 1:1; 11:13;16:7; 1 Co. 1:1; 4:9; 9:1f,

5; 12:28f; 15:7, 9; 2 Co. 1:1; 8:23; 11:5, 13; 12:11f; Gal. 1:1, 17, 19; Eph. 1:1;
2:20; 3:5; 4:11; Phil. 2:25; Col. 1:1; 1Th 2:7; 1Ti 1:1; 2:7; 2Ti1:1, 11;Tit. 1:1;
Heb. 3:1; 1Pe 1:1; 2Pet. 1:1; 3:2; Jude 1:17; Rev. 2:2; 18:20; 21:14
In the ancient world a apostle was the personalrepresentatives ofthe king,
functioning as an ambassadorwith the king’s authority and provided with
credentials to prove he was the king's envoy. Cargo ships were sometimes
even calledapostolic, becausethey were dispatched with a specific shipment
for a specific destination. In secularGreek apostoloswas usedof the admiral
of a fleet sent out by the king on specialassignment.
Unger's Bible Dictionary writes that…
The Jews, it is said, called the collectorofthe half shekel, whichevery Israelite
paid annually to the Temple, an apostle;also those who carriedabout
encyclicalletters from their rulers." (Unger, M. F., Harrison, R. K., Vos, H.
F., Barber, C. J., & Unger, M. F. The New Unger's Bible Dictionary. Chicago:
Moody Press)
A goodparallel of apostle is our English word ambassadordefined by
Websteras
"a diplomatic agentof the highest rank accreditedto a foreign government as
the resident representative of his own government for a specialand often
temporary diplomatic assignment". (cf Eph 6:20-note)
At times in the NT apostle carriedthe broad meaning of one sent as a
messengerordelegate with instructions from a group or an individual (cf
2Cor8:23, Php 2:25-note).
In its broadestsense, apostle canreferto all believers, because everybeliever
is sent into the world as a witness for Christ. But the term is primarily used as
a specific and unique title for the thirteen men (the Twelve, with Matthias
replacing Judas, and Paul) whom Christ personally chose and commissioned
to authoritatively proclaim the gospeland lead the early church. The thirteen
apostles not only were all calleddirectly by Jesus but all were witnessesofHis
resurrection, Paul having encountered Him on the Damascus RoadafterHis
ascension. Those thirteenapostles were given direct revelationof God’s Word

to proclaim authoritatively, the gift of healing, and the power to castout
demons (Mt 10:1). By these signs their teaching authority was verified (cf. 2Co
12:12). Their teachings became the foundation of the church (Eph 2:20-note),
and their authority extended beyond localbodies of believers to the entire
believing world. In the present context Peteruses apostle in its more common
specializedor restrictedmeaning. The authority of Peter's message did not
derive from the messengerbut from the Sender.
Prophets (4396)(prophetes from pró = before or forth + phemí = tell) refers in
the presentcontext to those who speak under divine influence and inspiration
foretelling future events or exhorting, reproving, and admonishing individuals
or nations as the ambassadorofGod and the interpreter of His will to men.
The prophets speak not their own thought but what they receivedfrom God,
retaining, however, their own consciousness andself–possession(cf1Pe 1:21-
note)
Prophetes is used 144 times in the NT -
Mt. 1:22; 2:5, 15, 17, 23;3:3; 4:14; 5:12, 17;7:12; 8:17; 10:41; 11:9, 13; 12:17,
39; 13:17, 35, 57;14:5; 16:14; 21:4, 11, 26, 46; 22:40;23:29ff, 34, 37;24:15;
26:56;27:9; Mk. 1:2; 6:4, 15; 8:28; 11:32;Lk. 1:70, 76;3:4; 4:17, 24, 27;6:23;
7:16, 26, 39;9:8, 19; 10:24;11:47, 49f; 13:28, 33f; 16:16, 29, 31;18:31; 20:6;
24:19, 25, 27, 44;Jn. 1:21, 23, 25, 45; 4:19, 44; 6:14, 45; 7:40, 52;8:52f; 9:17;
12:38;Acts 2:16, 30; 3:18, 21ff; 7:37, 42, 48, 52;8:28, 30, 34;10:43; 11:27;
13:1, 15, 20, 27, 40;15:15, 32; 21:10;24:14; 26:22, 27;28:23, 25; Rom. 1:2;
3:21; 11:3; 1 Co. 12:28f; 14:29, 32, 37; Eph. 2:20; 3:5; 4:11; 1 Thess. 2:15;Tit.
1:12; Heb. 1:1; 11:32; Jas. 5:10;1 Pet. 1:10; 2 Pet. 2:16; 3:2; Rev. 10:7; 11:10,
18; 16:6; 18:20, 24;22:6, 9
In the Spirit - Refers not to man's spirit but God's Holy Spirit Who is the
Agent of inspiration and illumination. Jesus taught that…
the Helper, the Holy Spirit, Whom the Fatherwill send in My name, He will
teachyou all things, and bring to your remembrance all that I said to you.
(John 14:26)

"I have many more things to say to you, but you cannot bear them now. But
when He, the Spirit of truth, comes, He will guide you into all the truth; for
He will not speak on His own initiative, but whateverHe hears, He will speak;
and He will disclose to you what is to come. He shall glorify Me; for He shall
take of Mine, and shall disclose it to you. All things that the Fatherhas are
Mine; therefore I said, that He takes of Mine, and will disclose it to you. (John
16:12-15)
William MacDonaldhas an important comment on the truth in this passage
noting that…
It is only fair to mention that many Christians take quite a different view
from that given above. They say the church actually did exist in the OT;that
Israelwas then the church; but that the truth of the church has now been
more fully revealed. They say,
“The mystery was not known in other ages as it is now revealed. It was known
but not to the same extent as now. We have a fuller revelation, but we are still
the Israelof God, that is, a continuation of God’s people.”
To support their argument, they point to Acts 7:38 in the 1611 KJV, where
the nation of Israel is called
“the church (NKJV, NASB,:congregation)in the wilderness.”
It is true that God’s chosenpeople are spokenof as the congregation in the
wilderness, but this does not mean they have any connectionwith the
Christian church. After all, the Greek wordekklesia is a generalterm which
can mean any assembly, congregation, orcalled-out group. It is not only
applied to Israelin Acts 7:38; the same word, translated assembly, is used in
Acts 19:32, 41 of a heathen mob. We have to determine from the context (Ed
note: See relatedstudy on importance of context in accurate interpretation)
which “church” or assemblyis meant.
But what about the argument that verse 5 means the church existed in the OT
though it was not as fully revealed then as now? This is answeredin
Colossians 1:26 (see notes Colossians 1:26), whichstates flatly that the
mystery was “hidden from ages and from generations, but now has been

revealedto His saints.” It is not a question of the degree of revelationbut of
the factof it. (MacDonald, W & Farstad, A. Believer's Bible Commentary:
Thomas Nelson)(See also relatedstudy on the phrase Israelof God)
STUDYLIGHT.ORG
CALVIN, "5.Whichin other ages was not made known. He had simply called
it a mystery, but now calls it a mystery of Christ, because it was necessarythat
it should remain hidden, until it was revealedby his coming; just as the
appellation of “prophecies ofChrist” may be given to those which relate to his
kingdom. We must first explain the word mystery, and then inquire why it is
said to have remained unknown in all ages.The mystery was,
“that the Gentiles should be fellow-heirs, and of the same body, and partakers
of his promise in Christ by the gospel.”
(Ephesians 3:6.)
When this name is given to the gospel, it has other meanings, which do not
apply to the present passage. The calling of the Gentiles, then, was a “mystery
of Christ;” that is, it was to be fulfilled under the reign of Christ.
But why does he affirm that it was not known, when it had been the subjectof
so many predictions? The prophets everywhere declare, that people shall
come from every nation in the world, to worship God; that an altar shall be
erectedboth in Assyria and in Egypt, and that all alike shall speak the
language ofCanaan. (Isaiah 19:18.)It is intimated by these words, that the
worship of the true God, and the same professionof faith, will be everywhere
diffused. Of the Messiahit is predicted, that he shall have dominion from east
to west, and that all nations shall serve him. (Psalms 72:8.) We see also, that
many passagesto this purpose are quoted by the apostles, notonly from the
later prophets, but from Moses. How could that be hidden which had been
proclaimed by so many heralds? Why are all without exceptionpronounced to

have been in ignorance? Shallwe say, that the prophets spake whatthey did
not understand, and uttered sounds without meaning?
I answer, the words of Paul must not be understood to mean that there had
been no knowledge atall on these subjects. There had always been some of the
Jewishnation who acknowledgedthat, at the advent of the Messiah, the grace
of God would be proclaimed throughout the whole world, and who looked
forward to the renovation of the human race. The prophets themselves,
though they spoke with the certainty of revelation, left the time and manner
undetermined. They knew that some communication of the grace ofGod
would be made to the Gentiles, but at what time, in what manner, and by
what means it should be accomplished, they had no information whatever.
This ignorance was exemplified in a remarkable wayby the apostles. They
had not only been instructed by the predictions of the prophets, but had heard
the distinct statement of their Master, (John 10:16,)
“Other sheepI have which are not of this fold: them also I must bring, and
they shall hear my voice: and there shall be one fold and one shepherd;”
and yet the novelty of the subject prevented them from understanding it fully.
Nay, after they had receivedthe injunction,
“Go ye into all the world, and preachthe gospelto every creature,” (Mark
16:15,)
and,
“Ye shall be witnesses to me both in Jerusalem, and in all Judea, and in
Samaria, and to the uttermost part of the earth,” (Acts 1:8,)
they dreaded and recoiledfrom the calling of the Gentiles as a proposal
absolutely monstrous, because the manner of its accomplishmentwas still
unknown. Before the actual event arrived, they had dark and confused
apprehensions of our Savior’s words;for ceremonies were
“a vail over their face, that they could not steadfastlylook to the end of that
which is abolished.” (2 Corinthians 3:13.)

With unquestionable propriety, therefore, does Paul call this a mystery, and
say, that it had been hidden; for the repealof the ceremoniallaw, which
admitted them within the vail, was not understood.
As it is now revealed. To lay claim to information which none of the
patriarchs, prophets, or holy kings, had possessed, might wearthe aspectof
arrogance. To guardagainstthis imputation, Paul reminds them, first, that in
this respecthe was not alone, but sharedthe revelationwith the most eminent
teachers ofthe church; and, secondly, that it was the gift of the Holy Spirit,
who has a right to bestow it on whom he pleases;for there is no other limit of
our knowledge but that which he assigns to us.
These few words, as it is now revealed, throw additional light on the admission
of the Gentiles to be the people of God. It is on the condition that they shall be
placed on a level with the Jews, and form one body. That the novelty might
give no offense, he states that this must be accomplishedby the gospel.
(Ephesians 3:6.) Now, the gospelwas itselfa novelty; for it had never till now
been heard of, and yet was acknowledgedby all the godly to have come from
heaven. Where, then, was the wonder, if, in renewing the world, God should
follow an unwonted method?
5.Which in other ages was notmade known. He had simply calledit a
mystery, but now calls it a mystery of Christ, because it was necessarythat it
should remain hidden, until it was revealedby his coming; just as the
(Ephesians 3:6.)

16:15,)
and,
follow an unwonted method?"

5.Which in other ages was notmade known. He had simply calledit a
mystery, but now calls it a mystery of Christ, because it was necessarythat it
should remain hidden, until it was revealedby his coming; just as the
(Ephesians 3:6.)

16:15,)
and,

follow an unwonted method?"
Verse Thoughts FROM KNOWING JESUS
In this magnificent letter to the Ephesians, Paulexplains in greatdetail the
mystery that was hidden from ages and generations, but which has now been
revealedto us.. through Paul, and God's other New Testamentapostles and
prophets - and rightly so, for Paul was given a unique, if not exclusive position
in the Church - which is calledChrist's body. Following Christ's death,
resurrection, ascensionand glorificationwe discoverthe murderous Saul of
Tarsus being selectedfora unique ministry by the Lord Jesus Himself, which
he describes as;the dispensationof the grace ofGod.
Paul was not chosenbecause ofhis merit, his mind, his might or his money for
he was the worstof sinners. His selectionwas simply a matter of God's
unmerited favour and kindness.. Paul was calledto unveil many hidden truths
about God's Son, which had previously been concealed, during the past ages..
but which was given to us by direct revelation from God - through His chosen
apostles and prophets.. by means of His Holy Spirit. And by God's grace this
mystery is now part of the inspired written Word of God - the Holy Bible -
which tells us that gentiles are to be fellow-members.. equal-heirs and co-
equal partakers of all the promises of Christ.

The mystery which had not been knownto the sons of men in other
generations was that savedGentiles were to be fellow members with saved
Jews. Believing Gentiles were to be awardedequality of position, privileges
and promises in Christ.. through the gospelofgrace.
The word 'mystery' too often conjures up thoughts of a riddle, or something
mysterious.. magicalor some impenetrable dark secretthat must be worked
out mathematically, linguistically or by some scientific, metaphysicalor
philosophical means. But every use of this word: 'mystery' in Scripture simply
means something that was previously concealedin the past but which is now
presently revealed.
God revealedthis mystery to the apostles and prophets of the New Testament.
And although Paul is certainly able to boasta unique positionas God's chosen
vesselto take this message to the Gentiles.. he does not claim this revelation
was exclusively given to him - although we do discoverthat Paul is the major
disseminatorof this truth throughout the Scriptures. The epistles of Paul are
unique in that he goes into far greaterdepth and details of this beautiful and
magnificent truth - that Gentile believers are fellow-heirs with believing Jews..
and that we are joint-heirs with Christ and equal participants of the position,
privileges and promises of God through Christ - our Lord and Saviour.
My Prayer
Heavenly Father, thank You that in Your grace You have chosento bring
Gentiles into Your heavenly family through faith in Christ and that You have
revealedthis to us.. in Your Word. Thank You that in Christ we have been
brought into fellowshipwith You and have an inheritance that is kept for us
in heaven - Thank You in Jesus name, AMEN.
What does Ephesians 5:3 mean? [⇑ See verse text ⇑]

After encouraging positive ways to imitate God (Ephesians 5:1–2), Paul
transitions to condemn three areas which are sinful for believers. These are
grouped togetheras if they are part of a common theme. If so, then Paul's
emphasis in this passage is sexualimmorality.
First, Paul directly mentions sexualimmorality. This generalterm caninclude
any sexualmisconduct, including inappropriate communication and
pornography. Generally, though, as used here, it means physical sexual
behaviors, including premarital sex, adultery, and same-sexacts.
Second, "impurity" refers to any kind of unclean or unholy living (Ephesians
4:19). In chapter 4, Paul discussedin detail how non-believers are entangled
in various sins (Ephesians 4:17–19). Christians can, and should, strive to be
free from these kinds of corruptions. This extends beyond "sexual
immorality" in a blatant sense, to those things which non-Christians might
consider"gray" areas ofsexual purity.
Third, Paul refers to "covetousness." This conceptcomes directlyfrom the
Ten Commandments (Exodus 20:17), and means a passionate desire for
something belonging to another person. In this context, it most often includes
a lust for someone else's wife. There is also a connotationof "greed" involved.
This continues to extend Paul's warning about sexual sin to include overt
actions, subtle actions, and now even one's thoughts and attitudes.
Paul said such things should not exist among believers. As Christians, we are
capable of sin and failure, but we should never be passive about it. When
we're convicted of sin, as believers, we ought to confess it and seek to rid
ourselves of it (1 John 1:9).

The need for believers to hold eachother accountable is not about being
judgmental. It's a matter of the health of the entire church. Paul calls a pure
church "proper among saints." Paul soughtto avoid the kinds of problems
experiencedin Corinth (1 Corinthians 5). There, sexualimmorality was
toleratedin the church and causedproblems for the entire congregation.
Striking a balance betweenfellowship and purity can be difficult, but it is
necessary. https://www.bibleref.com/

Holy spirit revelation to apostles and prophets

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