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Eph_3:3. In this more detailed specification of the οἰκονομία meant in Eph_3:2, κατὰ ἀποκάλυψιν has the emphasis: by way of revelation, expressing the mode of the making known, in accordance with a well-known adverbial usage (Bernhardy, p. 241). In substance the διʼ ἀποκαλύψεως of Gal_1:12 is not different. According to the history of the conversion in Acts 26 (not according to Acts 9, 22), we have here to think not merely of the disclosures that followed the event near Damascus (as Gal_1:12), but also of the revelation connected with this event itself; for the contents of what is revealed is here the blessing of the Gentiles, and with this comp. Act_26:17-18, as also Gal_1:16; hence from κατὰ ἀποκάλ . we may not infer a post-apostolic time of composition (Schwegler).
ἐγνωρίσθη ] namely, on the part of God; comp. Eph_3:2; Eph_3:5.
τὸ μυστήριον ] see on Eph_1:9; it applies here, however, not to the counsel of redemption in general, but to the inclusion of the Gentiles in it. It is not until Eph_3:6 that the apostle comes to express this special contents which is here meant.
καθώς down to the end of Eph_3:4, is not to be treated as a parenthesis, inasmuch as ὅ , Eph_3:5, attaches itself to the ἐν τῷ μυστ . τ . Χ . immediately preceding.
καθὼς προέγραψα ἐν ὀλίγῳ ] as I before wrote in brief, refers not to κατὰ ἀποκάλυψιν , but to ἐγνωρ . μοι τὸ μυστήρ ., as is shown by Eph_3:4, where Paul characterizes that which was before written as evidence of his knowledge of the mystery, but not as evidence of the revelation by which he has attained to this knowledge. Groundlessly, and at variance with the subsequent present ἀναγινώσκοντες , Calvin, Hunnius, and others have (although it was already rejected by Theodoret) referred προέγρ . to an epistle which has now been lost, in support of which view the passage in Ignatius ἐν πάσῃ ἐπιστολῇ (see Introd. § 1) has been made use of. See Fabric. Cod. Apoc. I. p. 916. It applies (not to Eph_1:9-10, as many would have it, but), as is proved by the here meant special contents of the μυστήριον (Eph_3:6), to the section last treated of, concerning the Gentiles attaining unto the Messianic economy of salvation, Eph_2:11-22. Comp. already Oecumenius.
ἐν ὀλίγῳ ] διὰ βραχέων , Chrysostom: ἐν is instrumental.[167] See Act_26:28. Comp. the classical διʼ ὀλίγων , Plat. Phil. p. 31 D, Legg. vi. p. 778 C, ἐν βραχεῖ and ἐν βραχέσι (Dem. 592, 8). The same is expressed by συντόμως , Act_24:4, summarily. Wetstein well puts it: “pauca tantum attigi, cum multa dici possent.” Following Theodoret, Beza (with hesitation), Calvin, Grotius, Estius, Erasmus, Schmid, Koppe, and others have taken it as a more precise definition of the πρό : paulo ante. But in a temporal sense ἐν ὀλίγῳ means nothing else than in a short time (see on Act_26:28; comp. Plat. Apol. p. 22 B; Dem, xxxiii. 18; Pind. Pyth. viii. 131: ἐν δʼ ὀλίγῳ βροτῶν τὸ τερπνὸν αὔξεται ), which is not suitable here; πρὸ ὀλίγου must have been used (Act_5:36; Act_21:38; 2Co_12:2, al.; Plat. Symp. p. 147 E, al.). Comp. ὀλίγον τι πρότερον , Herod, iv. 81.
[167] Yet it may also be conceived of locally, as Thuc. iv. 26. 2; 96. 2 (see Krüger); in small space, in a concise passage.