δ--9. ΠΡΟΣ ΕΦΕΣΙΟΥΣ 307
τὸ " ἀνεξιχνίαστον ' πλοῦτος ! τοῦ χριστοῦ, 9. καὶ " φωτίσαι πάντας 2h Rom. xi. 33 only;
ν η 3 ae ~ τὰ ’ ~ m2 x a τις ἡ Olkovopia® τοῦ "ἢ μυστηρίου τοῦ ™dwoKexpuppévou ἀπὸ τῶν Job. v. ὁ. i Neut., ch. i. 7 reff. k John i. 9; ch. i. 18 reff. 1 Ch, i, το reff. πι Ch, i. 9 reff. n Matt, xi
25 || Luke; 1 Cor. ii. 7; Col. i. 26; 4 Kings iv. 27.
1 τον a. πλουτον, with $*D*EKLP, al., Fathers; το . . . πλουτος SNABCDFG 17,
673. For του χρ., αυτου 17.
2 Insert παντας Ν'ΒΟΡΕΕΑΚΙ.Ρ, Vulg., Chr., Did., Euth., εἴς. ; omit 39 Α. 67,
Cyr., ΗΠ Αυρ., είς, 3 For οικογ., κοινωνια with 57, al.
Tisch., accepted by RV in the text, and dealt with by WH as a secondary reading. The κοινωνία of the TR, which has the slenderest possible authority, must give place to the οἰκονομία of the RV with LTTrWH, which is the reading of ΒΝ ACDKFL, etc. Ifthe πάντας is omitted the sense becomes, as it is given in the margin of the RV, “to bring to light what is” the dispensation. If it is retained, the idea will be that of the enlightenment of all as to what the dispensation is. The πάντας, however, which occupies an un- emphatic position here, after the verb (in contrast with the emphatic position of τοῖς ἔθνεσιν before its verb) can scarcely bear the absolute sense of all men, Jew and Gentile alike, but refers to all the ἔθνη previously mentioned. The verb φωτίσαι is more than διδάξαι or κηρύξαι. It means to illuminate. Paul was not only to deliver his Apostolic message, but also to spiritually enlighten those who heard it, so that they should understand it. The particular thing in that message which is here in view is the οἰκονομία (on which see under i. 10), that is, the dispensation or arrangement of the mystery, to wit the admission of the Gentiles on equal terms with the Jews; the μυστήριον here having the same application as in iii. 6. The formula ἀπὸ τῶν αἰώνων occurs in the NT only here and in Col. i. 26; the forms ἀπὸ αἰῶνος and ἐκ τοῦ αἰῶνος also occur, the former in Luke 1. 7ο and Acts iii. 21, the latter in John ix. 32. It means literally ‘“‘ from the ages,” “ from the world-periods,” that is, from the begin- ning, or since the world began, It is to be distinguished from πρὸ τῶν αἰώνων (z Cor. ii. 7). The Divine decree was formed before the ages of the world began ; the keeping of that decree hidden was since the ages of the world began, i.e., ‘from the commencement of the ages when intelligent beings from whom it could be concealed were called into existence”’ (Ell.). In Rom. xvi. 25 we have the similar description of the μυσ-
τήριον as χρόνοις αἰωνίοις σεσιγημένου. —év τῷ Θεῷ τῷ τὰ πάντα κτίσαντι διὰ Ἰησοῦ Χριστοῦ: in God who created all things [through Fesus Christ]. The ‘mystery’ had its place of concealment in God Himself, in the Divine mind. And God is designated specially in respect of His creative power— God who created all things ”’ (not ‘‘inasmuch as He created all things,”’ which would require the omis- sion of the τῷ). The τὰ πάντα, which also occupies a somewhat emphatic posi- tion here, is not to be restricted either to the physical creation (Chrys.), or to the spiritual (Calv.), but has the absolute sense of all that exists. The TR adds διὰ ᾿Ιησοῦ Χριστοῦ to the κτίσαντι (with Π5ΚΙ,, etc.); but these words must be omitted, as the best authorities (ΒΝΑΟ DF, 17, etc:) do not give them. But why is this reference to God as the Creator of all things introduced at this point? By way of confirmation, say some, of what has just been said of the “" mystery”’ as having been hidden from the beginning in God; the point being that He who created all things must have had the con- tents of this ‘“‘mystery”’ in His eternal plan (Mey.). To ‘‘enhance the idea of His omnipotence,” say others; He who created all things having ‘ordained the mystery itself in the exercise of His un- doubted prerogative of sovereign and creative power” (Ell.). Or, as others put it more precisely, its object is to take the wonder from the idea of the “ mys- tery”? having been so long unrevealed; the creation of all things by God being a fact which involves His perfect right to adjust all things as He will” (Alf.)—the Creator of all being “ free to make what arrangements He pleased as to the con- cealment and revelation of His purpose” (Abb.). None of these interpretations can be said to be either very clear or very adequate. This designation of God as the Creator of all that exists is intended rather to express the greatness of the “mystery ” that is now disclosed and of