How that, according to revelation, the mystery has been made known to me, as I have written above in a few words;

“It is He who truly shows how we are to know ourselves. It is He who reveals the Father of the universe to whom He wills, and as far as human nature can comprehend. "For no man knoweth the Son but the Father, nor the Father but the Son, and he to whom the Son shall reveal Him." Rightly, then, the apostle says that it was by revelation that he knew the mystery: "As I wrote afore in few words, according as ye are able to understand my knowledge in the mystery of Christ." "According as ye are able," he said, since he knew that some had received milk only, and had not yet received meat, nor even milk simply.”

“Now this (mystery) was not made known to previous generations, as he says, it has been written, "By revelation was made known unto me the mystery;" and, "I have heard inexpressible words which it is not possible for man to declare." The light, (therefore,) which came down from the Ogdoad above to the Son of the Hebdomad, descended from the Hebdomad upon Jesus the son of Mary, and he had radiance imparted to him by being illuminated with the light that shone upon him.”

“Perhaps he had informed them of it by some persons, or had not long before been writing to them. Here he is pointing out that the whole is of God, that we have contributed nothing. For what? I ask, was not Paul himself, the wonderful, he that was so versed in the law, he that was brought up at the feet of Gamaliel according to the most perfect manner, was not he saved by grace? With good reason too does he call this a mystery, for a mystery it is, to raise the Gentiles in a moment to a higher rank than the Jews. "As I wrote afore," saith he, "in few words," i.e., briefly.”

“Above, the Apostle recalled the many benefits of God conferred on the human race and on the apostles themselves; here he recalls the special benefits of God given to himself. First, therefore, he sets forth his intention in general; second, he explains it part by part in particular, where he says because according to revelation, etc. Concerning the first he does two things. First he sets down his condition as to the patience and tribulations which he endured; second, as to the gifts of grace which God conferred on him, where he says if indeed you have heard, etc. He says therefore: I said in whom you also are built together, etc., for this reason — that is, that you may be built up and converted to Christ — I, Paul, who am so great, because apostle of Jesus Christ and teacher of the Gentiles in faith and truth, now a prisoner at Rome. For he wrote this epistle from the city, where he was held in chains. 2 Timothy 2:9: I labor even unto bonds, as an evildoer. Below, 4:1: I therefore, Paul, a prisoner in the Lord, beseech you. From which appears his tribulation and suffering in the squalor of prison. But because punishment does not make a martyr, but the cause does, he therefore adds the cause of his tribulations. Now there is a twofold cause for which someone pursues the cause of martyrdom. One, if he suffers for the faith of Christ, or for any other virtue whatsoever. 1 Peter 4:15: Let none of you suffer as a murderer, or a reviler, or a coveter of other men's goods; but if as a Christian, let him not be ashamed. And as to this he says a prisoner of Christ Jesus. The other, if he suffers for the benefit of the Church, and as to this he says for you Gentiles — that is, I intend your conversion so much, and preach the word of salvation to you, that I have been handed over to prison. 2 Corinthians 1:6: We are troubled for your exhortation and salvation. Colossians 1:24: Now I rejoice in my sufferings for you. Consequently, when he says if indeed you have heard, etc., he sets down the gift of grace committed to him, as if to say: I say that I am a prisoner for you Gentiles, if indeed you have heard — that is, understood — the dispensation of grace, which is given to me for you. This can be understood in two ways. In one way, that dispensation is taken passively, and the sense is if indeed you have heard the dispensation of grace, etc., that is, if you understood that this gift, namely the apostolate among the Gentiles, has been dispensed to me. For, as is said below, 4:7: to each one grace is given according to the measure of the gift of Christ. And below: he himself gave some indeed as apostles, and some as prophets, etc. Hence it was dispensed to me by the Lord Christ, that is, this grace of God fell to my lot, that I might bear fruit among you. Colossians 1:23: I am made a minister, etc. I say the dispensation of God which is given to me among you, that is, the dispensation of these things has been handed over to me. In the other way, that dispensation is taken actively, so that the sense is if indeed you have heard the dispensation, etc., that is, if you understood that it has been given to me, that I should dispense the gifts of grace through the administration of the sacraments, and this among you. 1 Corinthians 4:1: Let a man so account of us as of the ministers of Christ. Consequently, when he says because according to revelation, etc., he makes manifest his condition part by part and in particular. Concerning which he does two things: first he sets down what pertains to the dignity of his office, namely the dispensation of grace; second, that which pertains to the experience of patience, namely tribulation, where he says wherefore I ask that you not lose heart, etc. The first is again divided into two. First he shows the dispensation of grace as to the knowledge of the various mysteries; second, as to their execution, where he says of which I am made a minister, etc. The first is again divided into two. First he sets down the knowledge of the mysteries of Christ given to him; second he explains what this mystery is, where he says that the Gentiles are fellow heirs, etc. Concerning his knowledge he does three things: first, that it is certain; second, that it is full; third, that it is excellent. It is indeed certain, because it is not through human industry, nor through human intention, which can be deceived — Wisdom 9:14: for the thoughts of mortal men are fearful, and our counsels uncertain — but through the divine law, which is most certain. And therefore he says because according to revelation, etc. Galatians 1:12: for neither did I receive it of man, nor did I learn it; but by the revelation of Jesus Christ. 2 Corinthians 3:18: but we, with face unveiled, beholding the glory of the Lord, etc. Likewise it is full, because it has been perfectly revealed to me, and I submit it to your judgment, because I have expressed this in few words, in which you are able to recognize that I have perfect knowledge of the mysteries of the faith. And as to this he says as I have written briefly — that is, in few words — so openly, that in this way you, reading, are able to understand it. Song of Songs 4:11: your lips are a dripping honeycomb, etc. A lip is indeed a small thing. And thus the lips of a teacher are a dripping honeycomb, when in brief and few words he intimates many and great things. But note, as Augustine says, that a teacher ought to aim at this, namely, that he be understood; and as long as he labors toward this, his words are not superfluous, but if, after he is understood, he lingers over them, his words are superfluous. He says, moreover, my prudence, according to Proverbs 9:10: the knowledge of the saints is prudence — which indeed is not worldly but divine and heavenly, on account of which he says in the mystery of Christ. It is also excellent, because it has been revealed to the apostles alone; hence he adds that to other generations it was not known. For although the mysteries of Christ were revealed to the prophets and patriarchs, nevertheless not so clearly as to the apostles. For to the prophets and patriarchs they were revealed in a certain generality; but to the apostles they were made manifest as to the singular and determinate circumstances. Now this which he says, that to other generations, etc., can be explained in two ways. In one way, that by generations the times of generations are understood, according to Psalm 144:13: your dominion is in every generation and generation. And then the sense is that to other generations, that is, times, it was not known to the sons of men, that is, to rational creatures, namely neither to men nor to angels. Matthew 11:25: you have hidden these things from the wise and prudent, and have revealed them to little ones. As it is now revealed to his holy apostles and prophets in the Spirit — namely to them, interpreting the Scriptures and explaining the law in that spirit of the new testament. Luke 8:9: to you it is given to know the mystery of the kingdom of God, but to the rest, etc. Luke 10:23: blessed are the eyes that see the things which you see; and below, chapter 24: but I say to you, that many kings and prophets desired to see the things which you see, and did not see them, etc. In the other way it can be explained that by generations are understood men who have been generated, according to Matthew 23:36: all these things shall come upon this generation, etc. And then the sense is that to other generations, that is, to men born in preceding generations, it was not known, etc., as before. Hence Isaiah 53:1: who has believed our report, and to whom has the arm of the Lord been revealed? But this mystery of faith was indeed revealed to some of the fathers of the old testament, according to John 8:56: Abraham your father rejoiced that he might see my day; he saw it, and was glad. And also to the prophets, according to Joel 2:28: after this I will pour out my spirit upon all flesh, and your sons and your daughters shall prophesy. But to them indeed it was revealed in a certain generality, but to the apostles clearly and perfectly. And this on account of three things. First, because the apostles themselves had revelation immediately from the Son of God, according to John 1:18: the only-begotten Son, who is in the bosom of the Father, he has declared. But the prophets and fathers of the old testament were taught through angels, or through certain likenesses. Hence it is said, Isaiah 6:6: one of the Seraphim flew to me, and in his hand was a live coal, which, etc. And therefore the apostles themselves received more clearly. Second, because they did not see in figures and in enigmas, as the prophets did, but beholding the glory of the Lord with unveiled face. Luke 10:23: blessed are the eyes that see the things which you see. Third, because the apostles were established as executors and dispensers of this mystery, and therefore it was fitting that they themselves be better instructed than others. John 4:38: others have labored, and you have entered into their labors. Consequently, when he says that the Gentiles are, etc., he makes manifest what that mystery is. Concerning which it must be known that the Jews had a threefold prerogative with respect to the Gentiles: namely, of the promise of the inheritance. Romans 4:13: for the promise to Abraham, or to his seed, that he should be heir of the world, was not through the law, but through the righteousness of faith. Psalm 15:5: the Lord is the portion of my inheritance, etc. Likewise, through a special distinction and election from the other Gentiles. Deuteronomy 7:6: the Lord your God has chosen you, that you should be a peculiar people to him out of all the peoples that are upon the earth. Hence Psalm 99:3: but we are his people, and the sheep of his pasture. Song of Songs 6:8: my dove is one, my perfect one, etc. Likewise, through the promise of Christ. Genesis 12:3: in you shall all the kindreds of the earth be blessed. But the Gentiles did not have these three things. Above, 2:12: who at that time were without Christ, alienated from the commonwealth of Israel. But they were received to these three things through faith. First indeed, as to participation in the inheritance, and as to this he says fellow heirs, namely with the Jews themselves, in the heavenly inheritance. Matthew 8:11: many shall come from the east and the west, and shall sit down with Abraham, Isaac, and Jacob in the kingdom of heaven, etc. Second, to the special fellowship of the faithful, and as to this he says and of the same body, that is, into one body. John 10:16: I have other sheep that are not of this fold — that is, the Gentiles — and I must bring them, and they shall hear my voice, and there shall be one fold and one shepherd. Third, to participation in the grace promised beforehand, and as to this he says and copartners, namely of the promises which were made to Abraham. Romans 15:8: now I say that Christ was a minister of the circumcision for the truth of God, to confirm the promises made to the fathers; and that the Gentiles are to honor God for his mercy. And the Gentiles obtained all these things not through Moses, but in Christ. John 1:17: the law was given through Moses; grace and truth came through Jesus Christ. 2 Peter 1:4: through whom he has given us the greatest and precious promises, etc. Likewise, nor through the fulfillment of the law, because this is the yoke which neither our fathers nor we were able to bear, as is said in Acts 15:10, but through the Gospel, through which all are saved. Romans 1:16: for I am not ashamed of the Gospel; for it is the power of God unto salvation to everyone who believes. 1 Corinthians 15:1: I make known to you the Gospel which I preached to you, which also you received, in which also you stand, by which also you are saved.”

“How that by revelation he made known unto me the mystery,.... Or "is made known unto me": so the Alexandrian copy, and some others, and the Vulgate Latin version. The Gospel, which is sometimes called a mystery, the mystery of the Gospel, the mystery of godliness, and the mystery of faith: the several doctrines of the Gospel are the mysteries of the kingdom of heaven; such as a trinity of persons in the Godhead, the union of the two natures in Christ, the saints' union to Christ, and communion with him, the resurrection of the dead, and the change of living saints, and the whole doctrine of salvation by Christ, of justification by his righteousness, pardon by his blood, and atonement by his sacrifice; and this was made known to the apostle, not in a mere notional and speculative way, but in a spiritual and saving manner; not by men, for he was not taught by men, nor did he receive it from them, but had it by the revelation of Jesus Christ, and by the spirit of wisdom and revelation in the knowledge of him: as I wrote afore in few words: in the two first chapters of this epistle, which are a compendium of the mystery of the Gospel, in its several parts; as predestination, election, redemption, regeneration, and salvation by free grace.”

“By revelation he made known unto me - Instead of εγνωρισε, he made known, εγνωρισθη, was made known, is the reading of ABCD*FG, several others, both the Syriac, Coptic, Slavonic, Vulgate, and Itala, with Clemens, Cyril, Chrysostom, Theodoret, Damascenus, and others: it is doubtless the true reading. The apostle wishes the Ephesians to understand that it was not an opinion of his own, or a doctrine which he was taught by others, or which he had gathered from the ancient prophets; but one that came to him by immediate revelation from God, as he had informed them before in a few words, referring to what he had said Eph 1:9-12.”

“The mystery, &c. By this mystery, he means what he has already mentioned in the last chapter and what he continues to speak of, to wit, that by the coming of Christ, and the preaching of his gospel, all both Jews and Gentiles, all nations should be united into one Church, by one and the same faith. (Witham) — Mystery, &c. Revelation, the same as he mentions Galatians i. 12.; where speaking of his gospel, he says, For neither did I receive it of man, nor did I learn it, but by the revelation of Jesus Christ. This revelation seems to have regarded principally three things: 1. The redemption and justification of man by Jesus; 2. the vocation of the Gentiles; and thirdly, a positive command to announce the gospel to them. He speaks particularly of the second and third. (Estius) — Made known to me by revelation, and to the other apostles and prophets. (Witham)”