If any one objects and says, that there is an inconsistency in the words of Paul, because he says
that the mystery, of which God had testified by his Prophets, was hid throughout all the ages; —
the solution of this knot is plainly given by Peter, — that the Prophets, when they sedulously
inquired of the salvation made known to us, ministered, not to themselves, but to us. (1 Peter 1:12.)
God then was at that time silent, though he spoke; for he held in suspense the revelation of those
things concerning which he designed that his servants should prophesy.
Though it is not agreed among the learned in what sense he calls the gospel a hidden mystery
in this place, and in Ephesians 3:9, and in Colossians 1:26; yet their opinion has most in its favor,
who apply it to the calling of the Gentiles, to which Paul himself expressly refers in his Epistle to
the Colossians. Now, though I allow this to be one reason, I yet cannot be brought to believe that
it is the only reason. It seems to me more probable that Paul had also a regard to some other
differences between the Old and the New Testament. For though the Prophets formerly taught all
those things which have been explained by Christ and his Apostles, yet they taught them with so
much obscurity, that in comparison with the clear brightness of gospel light, it is no wonder that
those things are said to have been hidden which are now made manifest. Nor was it indeed to no
purpose that Malachi declared that the Sun of righteousness would arise, (Malachi 4:2;) or that
Isaiah had beforehand so highly eulogized the embassy of the Messiah. And lastly, it is not without
reason that the gospel is called the kingdom of God: but we may conclude from the event itself,
that then only were opened the treasures of celestial wisdom, when God appeared to his ancient
people through his only-begotten Son, as it were face to face, all shadows having been done away.
He again refers to the end, mentioned at the beginning of the first chapter, for which the gospel is
to be preached, — that God may lead all nations to the obedience of faith
PRAISE FOR EVER TO
THE ONLY WISE GOD:
AMEN.
But it is more consistent with the tenor of the latter part of this epistle, and with the other passages, such as Ephesians 3:4-6,
and Colossians 1:26, 27, where he mentions the same mystery, to consider the reference here to be exclusively to the union of
Jews and Gentiles, and not generally to the gospel, as Calvin and others have thought.
There is a grammatical difficulty in the last verse: the relative is found before “glory.”Beza and others considered it
redundant. The verse is literally as follows,—- To the only wise God, through Jesus Christ, to whom be the glory for ever. Amen.
It is omitted in a few copies; several copies have , which would read better: but its genuineness is rejected by Griesbach
and others. The ascription of praise is evidently given to God, as one who has contrived and arranged his dispensation of grace
and mercy: and his wisdom here refers to the same thing, as in Romans 11:33. However mysterious may his dispensation appear
to us with regard to the Jews and Gentiles, in leaving the latter for so long a time in ignorance, in favoring the former only in
the first instance with a revelation of himself, and then in showing favor to the Gentiles, and in rejecting the Jews for a time,
and afterwards restoring them — however mysterious all these things may appear, the Apostle assures us that they are the
arrangements of the only wise God. — Ed.