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Col_1:27. Not exposition of the ἐφανερ . τοῖς ἁγ . αὐτοῦ , since the γνωρίσαι has for its object not the μυστήριον itself, but the glory of the latter among the Gentiles. In reality, οἷς subjoins an onward movement of the discourse, so that to the general τὸ μυστήριον ἐφανερώθη τοῖς ἁγ . αὐτοῦ a particular element is added: “The mystery was made manifest to His saints,—to them, to whom (quippe quibus) God withal desired especially to make known that, which is the riches of the glory of this mystery among the Gentiles.” Along with the general ἐφανερώθη τοῖς ἁγίοις αὐτοῦ God had this special definite direction of His will. From this the reason is plain why Paul has written, not simply οἷς ἐγνώρισεν ὁ Θεός , but οἷς ἠθέλεσεν ὁ Θεὸς γνωρίσαι . The meaning that is usually discovered in ἠθέλησεν , free grace, and the like (so Chrysostom, Theodoret, Calvin, Beza, and many others, including Bähr, Böhmer, de Wette; Huther is, with reason, doubtful), is therefore not the aim of the word, which is also not intended to express the joyfulness of the announcement (Hofmann), but simply and solely the idea: “He had a mind.”
γνωρίσαι ] to make known, like ἐφανερώθη from which it differs in meaning not essentially, but only to this extent, that by ἐφανερ . the thing formerly hidden is designated as openly displayed (Rom_1:19; Rom_3:21; Rom_16:26; Eph_5:13, et al.), and by γνωρίσαι that which was formerly unknown as brought to knowledge. Comp. Rom_16:26; Rom_9:22; Eph_1:9; Eph_3:3; Eph_3:5; Eph_3:10; Eph_6:19; Luk_2:15, et al. The latter is not related to ἐφανερ . either as a something more (Bähr: the making fully acquainted with the nature); or as its result (de Wette); or as entering more into detail (Baumgarten-Crusius); or as making aware, namely by experience (Hofmann).
τί τὸ πλοῦτος τῆς δόξης κ . τ . λ .] what is the riches of the glory of this mystery among the Gentiles, i.e. what rich fulness of the glory contained in this mystery exists among the Gentiles,—since, indeed, this riches consists in the fact ( ὅς ἐστι ), that Christ is among you, in whom ye have the hope of glory. In order to a proper interpretation, let it be observed: (1) τί occupies with emphasis the place of the indirect ὅ τι (see Poppo, ad Xen. Cyrop. i. 2. 10; Kühner, ad Mem. i. 1. 1; Winer, p. 158 f. [E. T. 210]), and denotes “quae sint divitiae” as regards degree: how great and unspeakable the riches, etc. Comp. on Eph_1:18; Eph_3:18. The text yields this definition of the sense from the very connection with the quantitative idea τὸ πλοῦτος . (2) All the substantives are to be left in their full solemn force, without being resolved into adjectives (Erasmus, Luther, and many others: the glorious riches; Beza: “divitiae gloriosi hujus mysterii”). Chrysostom aptly remarks: σεμνῶς εἶπε καὶ ὄγκον ἐπέθηκεν ἀπὸ πολλῆς διαθέσεως , ἐπιτάσεις ζητῶς ἐπιτάσεων . Comp. Calvin: “magniloquus est in extollenda evangelii dignitate.” (3) As τῆς δόξης is governed by τὸ πλοῦτος , so also is τοῦ μυστηρίου governed by τῆς δόξης , and ἐν τοῖς ἔθν . belongs to the ἐστί which is to be supplied, comp. Eph_1:18. (4) According to the context, the δόξα cannot be anything else (see immediately below, ἡ ἐλπὶς τῆς δόξης ) than the Messianic glory, the glory of the kingdom (Rom_8:18; Rom_8:21; 2Co_4:17, et al.), the glorious blessing of the κληρονομία (comp. Col_1:12), which before the Parousia (Rom_8:30; Col_3:3 f.) is the ideal ( ἐλπίς ), but after it is the realized, possession of believers. Hence it is neither to be taken in the sense of the glorious effects generally, which the gospel produces among the Gentiles (Chrysostom, Theophylact, and many others, including Huther, comp. Dalmer), nor in that specially of their conversion from death to life (Hofmann), whereby its glory is unfolded. Just as little, however, is the δόξα of God meant, in particular His wisdom and grace, which manifest themselves objectively in the making known of the mystery, and realize themselves subjectively by moral glorification and by the hope of eternal glory (de Wette), or the splendor internus of true Christians, or the bliss of the latter combined with their moral dignity (Böhmer). (5) The genitive of the subject, τοῦ μυστηρίου τούτου , defines the δόξα as that contained in the μυατήριον , previously unknown, but now become manifest with the mystery that has been made known, as the blessed contents of the latter. Comp. Col_1:23 : ἐλπίς τοῦ εὐαγγελίου . To take the δόξα as attribute of the mystery, is forbidden by what immediately follows, according to which the idea can be none other than the familiar one of that glory, which is the proposed aim of the saving revelation and calling, the object of faith and hope (in opposition to Hofmann and many others); Col_3:4. Comp. on Rom_5:2.
ἐν τοῖς ἔθνεσιν ] φαίνεται δὲ ἐν ἑτέροις , πολλῷ δὲ πλέον ἐν τούτοις ἡ πολλὴ τοῦ μυστηρίου δόξα , Chrysostom. “Qui tot saeculis demersi fuerant in morte, ut viderentur penitus desperati,” Calvin.
ὅς ἐστι Χριστὸς ἐν ὑμῖν ] “Christus in gentibus, summum illis temporibus paradoxon,” Bengel. According to a familiar attraction (Winer, p. 157 [E. T. 207]), this ὅς applies to the previous subject τὸ πλοῦτος τῆς δόξης τοῦ μυστ . τ ., and introduces that, in which this riches consists. Namely: Christ among you,—in this it consists, and by this information is given at the same time how great it is ( τί ἐστιν ). Formerly they were χωρὶς Χριστοῦ (Eph_2:12); now Christ, who by His Spirit reigns in the hearts of believers (Rom_8:10; Eph_3:17; Gal_2:20; 2Co_3:17, et al.), is present and active among them. The proper reference of the relative to τὸ πλοῦτος κ . τ . λ ., and also the correct connection of ἐν ὑμῖν with Χριστός (not with ἡ ἐλπίς , as Storr and Flatt think), are already given by Theodoret and Oecumenius (comp. also Theophylact), Valla, Luther, Calovius, and others, including Böhmer and Bleek, whereas Hofmann, instead of closely connecting Χριστὸς ἐν ὑμῖν , makes this ἐν ὑμῖν depend on ἐστί , whereby the thoughtful and striking presentation of the fact “Christ among the Gentiles” is without reason put in the background, and ἐν ὑμῖν becomes superfluous. Following the Vulgate and Chrysostom, ὅς is frequently referred to τοῦ μυστηρ . τούτον : “this mystery consists in Christ’s being among you, the Gentiles,” Huther, comp. Ewald. The context, however, is fatal to this view; partly in general, because it is not the mystery itself, but the riches of its glory, that forms the main idea in the foregoing; and partly, in particular, because the way has been significantly prepared for ὅς ἐστι through τί , while ἐν ὑμῖν corresponds[73] to the ἐν τοῖς ἔθνεσιν referring to the ΠΛΟῦΤΟς , and the following Ἡ ἘΛΠῚς Τῆς ΔΌΞΗς glances back to the ΠΛΟῦΤΟς Τῆς ΔΌΞΗς .
ΧΡΙΣΤΌς ] Christ Himself, see above. Neither Ἡ ΤΟῦ Χ . ΓΝῶΣΙς (Theophylact) is meant, nor the doctrine, either of Christ (Grotius, Rosenmüller, and others), or about Christ (Flatt). On the individualizing ὑμῖν , although the relation concerns the Gentiles generally, comp. ὙΜᾶς in Col_1:25. “Accommodat ipsis Colossensibus, ut efficacius in se agnoscant,” Calvin.
Ἡ ἘΛΠῚς Τῆς ΔΌΞΗς ] characteristic apposition (comp. Col_3:4) to ΧΡΙΣΤΌς , giving information how the ΧΡΙΣΤῸς ἘΝ ὙΜῖΝ forms the great riches of the glory, etc. among the Gentiles, since Christ is the hope of the Messianic δόξα , in Him is given the possession in hope of the future glory. The emphasis is on ἡ ἐλπίς , in which the probative element lies. Compare on the subject-matter, Rom_8:24 : τῇ γὰρ ἐλπίδι ἐσώθημεν , and the contrast ἘΛΠΊΔΑ ΜῊ ἜΧΟΝΤΕς in Eph_2:12; 1Th_4:13; and on the concrete expression, 1Ti_1:1; Ignat. Eph. 21; Magnes. 11; Sir_31:14; Thuc. iii. 57. 4; Aesch. Ch. 236. 776.
[73] Hence also to be rendered not in vobis (Luther, Böhmer, Olshausen), but inter vos. The older writers combated the rendering in vobis from opposition to the Fanatics.