Introduction

Paul and the other apostles, as well as the Prophets of the New Testament,
received the revelation of the hidden mystery through Christ (Eph 3:1-4). In this
chapter, we will study the concept for the expression "mystery" in Ephesians
3:3,4, how this mystery was hidden in the past ages, how this mystery was
revealed in the New Covenant (3.5,10) and how it had been pre-established by
God in eternity (3.11). Chapter 3 of this letter begins with the sentence "For this
cause I, Paul, am the prisoner of Jesus Christ for you, the Gentiles" (3.1).
The expression "for this cause" or "because of this" pointed to the reasons for his
status as a prisoner in the city of Rome. The apostle's message, which included
the Gentiles in the plan of salvation, had caused great trouble for the Jewish
authorities. This was the real reason why the Jews brought Paul to trial on charges
of treason and fomenting rebellion among the Jews. From this enlightenment,
Paul intends that the Gentiles should not be constrained by their imprisonment,
but praise God for the perfection of the inscrutable divine ways.
The apostle then begins to report the dispensation entrusted to him on behalf of
the Gentiles (Eph 3:2); the mystery of Christ which had been made known to him
and his consequent understanding of the message which had been hidden (3:3-5);
whereas the Gentiles are coerdeiros and co-participants of the promises (3.6);
that this has always been God's eternal purpose (3:11). And therefore he asks the
Gentiles not to faint because of their imprisonment, for their glory was in it, for if
Paul had not announced the "revealed mystery," he would not be imprisoned, but
also the Ephesians could not have heard the gospel and converted their lives to
Christ (3:13).
I. THE HIDDEN MYSTERY IN THE OLD TESTAMENT
1. The Biblical Concept of Mystery
The Greek word mysterion means "secret" or "secret doctrine"; indicates some
divine truth that has been hidden and has come to be known. Of the total of 27
occurrences of the expression in the New Testament, 21 appear in pauline letters.
In Ephesians, the term is used six times (1.9; 3.3,4,9; 5.32; 6.19). As for the origin
of the word "mystery", some Biblical interpreters argue that its source is pagan,
while others consider that the source is Jewish. However, regardless of this
discussion, the use of the term in the New Testament differs from the application
given in paganism.
On this issue, the Pentecostal Biblical Commentary of the New Testament adds
that in Jewish literature and Qumram's writings, the word "mystery" was used to
refer to something that would be revealed at the end of time. On the other hand,
pauline's use of the expression in the New Testament goes against this
understanding. The Pentecostal Bible Commentary of the New Testament assures
that "Paul emphasizes that the discovery of the mystery had already occurred in
the revelation of Christ, so we do not have to wait for the events that will
conclude our era to know the strategy of God's will."
The Dictionary of Paul and his letters points in the same direction by stating that
the use of "mystery" in pauline letters "does not indicate any future event hidden
in God's plan, but rather to his decisive action in Christ, here and now." It does
not refer, therefore, to something mysterious that only a few initiates can
understand, as some adherents of false mysticism taught (Col 2:18). In
Christianity, it means a truth that has been covered up and has now been
unraveled for the benefit of all (see 1 Tm 2.4).
2. Ignorance of the Mystery
To understand in what sense the mystery has been hidden from other
generations, it is necessary to focus on the adverb "how", which appears in the
text with circumstantial value: "which, in other centuries, has not been
manifested to the children of men, as now" (Eph 3:5). The word "how" indicates
that, in the Old Testament, it was not made known as clearly as it has now been
revealed by the Spirit. This is not to say that no one had learned about the
blessing of which the Gentiles would also participate before the New Covenant.
The Pauline application of this term must be clearly understood to avoid
misunderstandings in the interpretation of the divine plan established from
eternity. Foulkes points out that the meaning of the expression "hidden mystery"
does not necessarily mean denying the existence of glimpses of God's purpose on
this subject in the Old Testament, but to recognize that this truth was not "fully
understood, that Jews and Gentiles should truly become one people [...] and we
can understand how, with the sense of 'to such a measure as' or 'with such clarity'
as now."
In the epistle to the Colossians 1:26,we finda text correlated with this statement
that has an intimate relationship with the biblical section in question: "The
mystery that has been hidden from all centuries and in all generations and which
has now been manifest to its saints." Here, the meaning of the expression "the
mystery that was hidden" has the same connotation used by the apostle to the
Ephesians. Matthew Henry, in his Biblical Commentary New Testament,
corroborates this line of interpretation by highlighting that the members of the
Old Testament dispensation were covered with the veil of Jewish legalism.
From this perspective, it is reiterated that the "hidden mystery" was not of total
ignorance of the writers of the Old Testament. In fact, they just could not
understand the divine designs, and that was not yet the time to be clearly
unveiled, that is, God had projected the revelation of the "mystery" only after the
first advent of Christ. Thus, it is not correct to say that the patriarchs and prophets
were alienated about the promises that the Gentiles would also attain. This truth
we will see in the next topic.
3. The Mystery and Prophets of the Old Covenant
As stated in the previous topic, Old Testament writers not only knew, but also
mentioned blessings promised to the Gentiles. Patriarch Abraham received the
revelation that his offspring would be a blessing to all the families of the earth.
The prophets Isaiah and Malays, for example, recorded the inclusion of the
Gentiles in the divine project (Gen 12:3; 22:18; Is 11.10; 49.6; 54.3; 60.3; Ml 1.11).
In this same direction, Moody assesses that "the mystery was not that the
Gentiles could be saved there is much in the TA related to the salvation of the
Gentiles, particularly in Isaiah but that they would be bound to the Jews in one
body."
This indicates that the prophets of the Old Covenant knew in part, but did not
have complete revelation. Thus, it is ratified that the writers of the Old Testament
knew the promises, but did not know how this would happen. What none of them
understood is that God would do something entirely new, that racial and religious
barriers would be broken through Christ, and that Jews and Gentiles would be
one people who were members of the same body, the Church (Eph 3:6,10).
II. THE MYSTERY REVEALED IN THE NEW TESTAMENT
1. Revealed to the Apostles and Prophets
Paul states that the hidden mystery was revealed by the Spirit of God not only to
him, but also to the other apostles and prophets (3:5). The narrative of Peter's
visit, for example, to preach the gospel in the house of gentile Cornelius is a full
proof of this Pauline declaration (see At 11:4-17). Likea, the record in the book of
Acts signals the importance of the activity and revelation of prophets in the
incipient church (see Acts 11:27; 13.1). By emphasizing that the "mystery was
manifested by revelation" (3.3) and pointing out that it was "revealed by the Spirit
to his holy apostles and prophets" (3.5), Paul teaches that the divine mystery
could not be unraveled through intellectual reasoning.
In this way, it is ratified that the mystery was made known through "divine
revelation", and not by human wisdom. Writing to the Corinthians, he made a
point of emphasizing that his preaching consisted not of "persuasive words of
human wisdom, but in demonstration of Spirit and power" (1 Cor 2:4). Moody,
commenting on paul's characteristic, points out that he "always insisted on his
direct reception of the Gospel of the Lord Jesus himself, without any human
intermediary."
2. The Hidden Mystery Revealed
In general terms, the "mystery revealed" is the Church. Revelation begins with
the declaration that the Father has idealized everything from forever (see 1.14;
3:11); continues with the execution of Christ's work (1.7; 2.15); the creation of a
new humanity (2.1-10); the union of Jews and Gentiles as the family of God and
the body of Christ (2.11-22; 3,6); and the communication of these truths to the
holy apostles and prophets (3:3,5). Following this approach, Paul uses the
expression "mystery of Christ" (3.4) in a clear reference to the son of God as the
center and cause of this mystery.
In fact, the person of Christ "is the starting point for a true understanding of the
idea of mystery in this letter, as in paul's other passages. There aren't many
mysteries with limited applications, but a single supreme mystery with many
applications."
Christ is both the source and substance of this mystery, and it is from Him that all
the unfoldings of the divine purpose happen. In the first chapter of the letter, Paul
had already said that God had now made his will fully known by unraveling the
hidden mystery (1.9). And in chapter 3, the apostle describes the content of this
mystery: "Namely, that the Gentiles are coerdeiros, and of the same body, and
partof the promise in Christ for the gospel" (3.6). In interpreting this verse, the
New Testament Commentary – Personal Application thus says: In case anyone did
not understand, Paul explained exactly what that mystery entailed.
While the ancient prophets had written about the inclusion of Jewish Gentiles,
the interpretation of their writings was that the Gentiles could become
proselytes. The extent of this inclusion and radical change —the Jews and
Gentiles being coerdeiros—was not even considered. No one knew this until God
revealed this to Paul and the other apostles and prophets of the New Testament.
This inclusion of Gentiles and Jews could happen because they both believed in
the Gospel. Moreover, both are parts of the same body and so are united in a
single unit over Christ, who is the head. Finally, both are participants in the
promise in Christ. They will be participants and companions in receiving the future
blessings promised in the Kingdom of God.
The revelation of the hidden mystery clarifies that the Gentiles will not be saved
through a possible conversion to Judaism or the observance of Jewish ceremonial
laws (such as circumcision, sabbath guard, and others). In the verse under
analysis, Paul makes use of words composed with the Greek prefix syn, meaning
"together with." Thus, the terms "coerdeiros", "same body" and "participants of
the promise in Christ" explain that the Gentiles are "heirs together with" the Jews
of the same promises promised to Abraham and his offspring.
3. The Magnitude of Mystery
As already observed in the previous topics, no one had once ventilated the
possibility of the formation of one people without distinction of persons, race or
social class in Christ and by Christ, all being one and participating in the same
promise (Gal 3:28; Ef 3.6; Cl 3.11). Even some early Church leaders have long
come to understand this mystery in which everyone is accepted into Christ
through the message of the cross. The Apostle Peter, for example, had to justify
himself before the Church in Jerusalem for sharing the gospel with the
uncircumcised Cornelius (Corelius 11:4-17).
Even Peter himself struggled to understand that the gospel was also available for
the salvation of the Gentiles. Peter's understanding only occurred after a vision
where God showed him that no man considered common or unworldly (As 10:1-
48). Nevertheless, the scale and scope of the mystery revealed had already been
announced by the apostle in asserting that the divine will was "to gather all things
in Christ" (Eph 1:10a). The harmony that had been destroyed by sin since Eden
has now entered into the process of restoration through the cross of Christ.
This restoration is complete and understands both things "that are in heaven and
those on earth" (1.10c). In the fullness of time, Christ will be recognized as the
Head of Everything (see 1:22). In the present time, Christ is already the Head of
the Church and the author of unity between Jews and Gentiles, but in the given
time, the world will be subject to Him as the Head, and that unity for which we
long will come with the dominion of Jesus Christ.
In describing the grandeur of this mystery now revealed, Matthew Henry points
out in his commentary that: We need to recognize that the conversion of the
Gentile world to faith in Christ was a lovely mystery, and we should thank God for
it. Who would have imagined that people who have been so long in darkness, and
so far away, would be enlightened with wonderful light and come closer to
Christ? [...]. Nothing is too difficult for divine grace: no one is so unworthy that
God cannot pour out his immense grace upon him. Of course, this does not mean
"universalism", which speculates that everyone will be saved in the end, but
rather that everything will be as God had planned (see 3.10,11).
On the other hand, Paul declares that the proclamation of these gifts rests on the
church's responsibility for "the multiform wisdom of God to be known to the
principalities and powers in heaven" (3:10). This indicates that the Church itself is
the main divine agency for spreading this "mystery", whose purpose is to unite all
men, through Christ, into one people, and to serve as a witness even to spiritual
powers.
III. THE MYSTERY PREESTABLISHED BY GOD
1. The Incomprehensible Riches of Christ
The mystery now revealed and proclaimed is regarded by the Apostle as
"incomprehensible riches of Christ" (3:8). The expression refers to the wonders,
mercy, love, grace, and divine providence that are beyond human understanding
(see 1.7). Paul emphasizes that the riches of the gospel and the salvation of Jews
and Gentiles are riches that are inexplicably bestowed upon us through Christ.
Our attention is drawn to the fact that these riches are not only the gospel, not
only the doctrine, but Christ himself (see Mt 13:44).216 Matthew Henry considers
that "these are unwarbled riches, which human wit could never discover, and
people could not obtain otherwise if it were not for revelation."
They are riches that cannot be traced or investigated, for they are unlimited
resources of God's grace in Christ Jesus. For the Apostle of the Gentiles, sharing
with the peoples this good news was immeasurable (3:18-19). The message of
which he had been entrusted was to minister to all the perfection and
preciousness of the mystery which had been hidden (3:7-9). Referring to the
honor of the divinely received commission, Paul points out that he was "made a
minister by the gift of God's grace" (3:7). This declaration reinforces that his
apostolate was not human (3.1-3). He was made a minister and he didn't become
a minister.
He did not usurp this privilege; was a gift of God's grace. Humbly, he considered
himself "the least of all saints" (3:8). It was not a false modesty, but a feeling that
accompanied him after conversion. To the Corinthians, he explains that he was a
persecutor of the Church in his previous life and therefore did not feel worthy to
be called an Apostle (1 Cor 15:9). At the same time, however, he was glad to
proclaim that these "riches" were designed from eternity, being freely granted
through Christ (Eph 1:4; 2:16). This message encompasses the blessing of the
divine will that articulated the plan (1.11), the content of the plan with all its
blessings (2.1-6), and the person of Christ, who executed the plan foretold by God
(1.19-22).
2. The Eternal Purpose in Christ
Paul again stresses that he was entrusted with the preaching of the mystery,
"which, from the centuries, has been hidden in God, who created everything"
(3:9). As already observed, "hidden mystery" means that, since the beginning of
time, the Creator has kept his purpose covered up to be fully revealed in due time
(1 Pe 1:20). However, now in the present, pauline emphasis points out that the
time had come for the mystery to be unraveled. The expressions "was hidden in
God" (Eph 3.9) and "so that now [...] be known" (3.10) indicate that God has
always been in control of his creation "according to the eternal purpose he did in
Christ Jesus our Lord" (3:11).
Paul is talking about the plan that embraces the eons. God is in control and
governs the ethese in all its continuity and content. The eternal divine purpose
had already been mentioned by Paul in Ephesians 1:11 in the following terms:
"[...] having been predestined according to the purpose of him who does all
things, according to the counsel of his will." This statement indicates that
believers (Jews and Gentiles) are heirs of the same promise in Christ according to
the divinely established purpose. This means that both the "plan of salvation",
which encompasses the "mystery of the church", and the "revelation of this
mystery" have always been in accordance with the divine plan to be executed
through Christ.
The eternal purpose relates, among other things, to divine providence to
humanity. In other words, God did not leave humanity exposed to its own fate,
but provided a plan of redemption for sinners. This plan of salvation is directed to
all who believe in Jesus Christ (Jn 3:16). God is sovereign and has set the
conditions for salvation (Eph 2:8,9), and He plans our days before we are even
born (see Su 139:16).
But he does all this in such a way that somehow guarantees us free will, the ability
to make choices for which we are responsible before Him (see Is 66:3-4). In this
way, the eternal purpose makes salvation available to all, since, in agreement
with our Declaration of Faith, the Lord God does not desire the perdition of
anyone, but "wants all men to be saved and come to the knowledge of the truth"
(1 TheLord 2:4). This salvation, however, applies only to those who believe: "That
is, the righteousness of God by faith in Jesus Christ for all and for all who believe"
(Rom 3:22).
Certainly the divine purpose of saving the sinner includes regeneration,
deliverance from the power of the curse of sin, and the restitution of man to full
communion with God. However, although all this is present in the Pauline
declaration, it is possible to perceive the apostle's concern for unity (see 3.6) and
the fellowship of the Church (see 3.9) so that redeemed believers in Christ may
fulfill the purpose for which they were called. In relation to this issue, in related
texts, Paul emphasizes the need for communion and unity in the body of Christ.
To the Romans, to quote at least one reference, the Apostle reminds us that even
though we are different from each other, we are part of the same body and
therefore we must have the same feeling as Christ Jesus (Rom 12:4-21; 15:5). In
his letter to the Ephesians, he exhorts him to "keep the unity of the Spirit by the
bond of peace" (Eph 4.3) and, in favor of this cause, that is, by the perfect
understanding of God's will on the part of his readers, Paul proposes to intercede
"on his knees before the Father of our Lord Jesus Christ" (3:14).
3. The Divinely Pre-established Plan
Mankind's divine plan of redemption did not arise when Adam and Eve disobeyed
the creator's ordinances in the Garden of Eden (Gen 3:6-19). God was not and will
never be taken by surprise; He was always in control and already had a pre-
established plan of salvation (Eph 1:3-5). God is sovereign and controls all ages,
times, and circumstances. This truth teaches us that there is an eternal purpose in
progress behind every event in history. From this perspective, we believe that the
divine plan was not the result of some external pressure, but was occasioned by
God's "gracious purpose" by the much he loved us.
Everything occurred according to the blessing of his sovereign will (1.5,9). Thus, in
fulfilling this eternal purpose, in the previously determined time, the mystery of
the Church was executed in Christ, "in which we have boldness and access with
confidence, by our faith in him" (3:12). It means that access to the God-Father
was closed before the coming of Christ; but now, by the mystery of revealed
unity, we have free access to the presence of the Father (Heb 10:19-20), we enjoy
"communion with one another, and the blood of Jesus Christ his Son cleanses us
from all sin" (1 Jn 1:7).
Thus, concerning the mystery of the Church which has been hidden in past
generations, in the time previously stipulated, God revealed his eternal purpose
to the apostles and prophets of the New Testament. Jews and Gentiles were
inserted into this mystery idealized by God. This mystery now revealed must be
proclaimed by the Church herself according to the divinely foreseeable designs
from eternity. Hallelujah!