To fulfil (wAnpdcas). Fully discharge my office, so that the divine intent shall be fully carried out in the preaching of the Gospel to the Gentiles no less than to the Jews. Compare Sully preached, Rom. xv. 19.
26. The mystery. See on Rom. xi. 25. The kindred word pepvnuat I have been initiated (A. V., instructed) occurs Philip. iv. 12, in the sense drawn from the technical use of the term, denoting the induction into pagan mysteries. Ignatius ad- dresses the Ephesians as “ fellow-initiates (cuppuvorat), or stu- dents of the mysteries, with Paul” (Ephes. xii.). In the New Testament the word implies something which, while it may be obscure in its nature, or kept hidden in the past, is now re- vealed. Hence used very commonly with words denoting rev- elation or knowledge. So, “to know the mysteries,” Matt. xiii. 11; “revelation of the mystery,” Rom. xvi. 25; made known,
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Eph. iii. 3, ete. In Colossians and Ephesians it is used, with a single exception, of the admission of the Gentiles to gospel privileges. Compare Rom. xvi. 25, 26.
From ages—generations (amo — aidvwr—ryeveov). The unit and the factors: the acon or age being made up of genera- tions. Compare Eph. iii. 21, where the literal translation is unto all the generations of the age of the ages. The preposition amo from, differs from mpé before (1 Cor. ii. 7), as marking the point from which concealment could properly begin. Before the beginning of the ages of the world the counsel of God was ordained, but not concealed, because there were no human beings from whom to conceal it. The concealment began from the beginning of the world, with the entrance of subjects to whom it could be a fact.
27. Would make known (73éAncev yvopica). Lit., willed to make known. Rev., was pleased. Hence the apostles who were called to make known the Gospel were such by the will
of God (ver. 1). Riches. See on Rom. ii. 4.
Of the glory of this mystery among the Gentiles. The mystery of the admission of the Gentiles to the gospel cove- nant, now revealed through Paul’s preaching, was divinely rich and glorious. This glory is the manifestation of the kingdom of Christ among the Gentiles as their inheritance (ver. 12; compare Rom. viii. 18, 21; 2 Cor. iv. 17). The richness ex- hibited itself in the free dispensation of the Gospel to the Gen- tile as well as to the Jew. It was not limited by national lines. Compare “the same Lord is rich unto all,” Rom. x. 12; and beggarly elements, Gal. iv. 9.
Which is Christ in you. The readings differ. Some read és, masculine, which, referring to the riches: others 6, neuter, which, referring to mystery. The latter corresponds with ch. ii. 2, the mystery of God, Christ, etc. In either case the defining words are Christ in you, i.e., in the Gentiles ; either as constituting the richness of glory in this mystery, or as being the essence of the mystery itself. Jn you may be
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either within you, dwelling in your hearts, or among you. The latter accords with among the Gentiles, the former with dwell in your hearts, Eph. iii. 17. Compare Rom. viii. 10; 2 Cor. xiii. 5; Gal. iv. 19.
The hope of glory (7 éAmis tis d0&ns). Lit., of the glory. The Gentiles, in receiving the manifestation of Christ, did not realize all its glory. The full glory of the inheritance was a hope, to be realized when Christ should appear “ the second time unto salvation” (Heb. ix. 28). Compare 1 Tim. i. 1. Glory refers to the glory of the mystery ; hence the glory, but with more emphasis upon the idea of the same glory consum- mated at Christ’s coming—the glory which shall be revealed. See Roms vii; 185792 Corsiv. 17; LPets ia: