The Meaning of Ephesians 3:5 Explained

Ephesians 3:5

KJV: Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;

YLT: which in other generations was not made known to the sons of men, as it was now revealed to His holy apostles and prophets in the Spirit --

Darby: which in other generations has not been made known to the sons of men, as it has now been revealed to his holy apostles and prophets in the power of the Spirit,

ASV: which in other generation was not made known unto the sons of men, as it hath now been revealed unto his holy apostles and prophets in the Spirit;

KJV Reverse Interlinear

Which  in  other  ages  was  not  made known  unto the sons  of men,  as  it is  now  revealed  unto his  holy  apostles  and  prophets  by  the Spirit; 

What does Ephesians 3:5 Mean?

Verse Meaning

The mystery was unknown before God revealed it to the New Testament apostles and prophets. Prophets may be a more specific description of apostles here (cf. Ephesians 2:20). That means God did not reveal the church in the Old Testament. Specifically what is the mystery in view here?
Traditional dispensationalists, as distinguished from "progressive dispensationalists" and covenant theologians, have understood the mystery to be the church, the body of Christ. [1] By "traditional dispensationalists" I am referring to normative dispensationalists, which some "progressive dispensationalists" have subdivided into "classical" and "revised" dispensationalists.
"Paul then, is explaining, not limiting the mystery there set forth [1]. The concept must stand that this whole age with its program was not revealed in the Old Testament, but constitutes a new program and a new line of revelation in this present age." [3]
"At least four defining characteristics of the church are described as a mystery. (1) The body concept of Jewish and Gentile believers united into one body is designated as a mystery in Ephesians 3:1-12. (2) The doctrine of Christ indwelling every believer, the Christ-in-you concept, is called a mystery in Colossians 1:24-27 (cf. Colossians 2:10-19; Colossians 3:4; Colossians 3:11). (3) The church as the Bride of Christ is called a mystery in Ephesians 5:22-32. (4) The Rapture is called a mystery in 1 Corinthians 15:50-58. These four mysteries describe qualities that distinguish the church from Israel." [4]
Amillennialists, covenant premillennialists, and progressive dispensationalists say that the mystery is not the church itself but the equality of Jews and Gentiles in the church. [5]
"The mystery referred to in the "dispensation of the mystery" ( Ephesians 3:9) is the relationship of Jews and Gentiles to Christ and to one another. This relationship is the distinguishing characteristic of the church." [6]
"The mystery of Ephesians 3:6 may thus be summed up as the coequal participation of the Gentiles with Israel in the full messianic salvation that is realized in the crucified and risen Christ and made effective to both through the apostolic proclamation of the gospel. This truth of the unity of Gentiles and Israel in the church, which has already been introduced in connection with the "mystery of his will" ( Ephesians 1:9-14, esp. Ephesians 3:12-13) and elaborated in Ephesians 2:11-22, stands behind all of the teachings of the epistle as the central theme." [7]
These two groups of interpreters view the church differently. Traditional dispensationalists understand the church to be an intercalation or parenthesis in God"s kingdom program. Some of them refer to the church as the mystery form of the kingdom. They see the church as a hiatus in God"s dealings with Israel on the earth. Consequently the church is a new entity, not simply the continuation of the Old Testament theocracy. [4]
Amillennialists, covenant premillennialists, and progressive dispensationalists view the nature of the church differently. They believe the church is a progressive stage in the historical unfolding of God"s kingdom program on earth. It is from this progressive unfolding of the dispensations or economies in God"s earthly kingdom program that the term "progressive dispensationalism" comes. [9] They stress the continuity between the past, present, and future rules of God over the earth. Non-dispensationalists typically refer to the church as the "new Israel." This view stresses the discontinuity between Israel and the church in the past and in the future.
Was the mystery revealed in any sense in the Old Testament, or was this revelation something entirely new in Paul"s day? Traditional dispensationalists respond that neither the church as a distinct entity nor the equality of Jews and Gentiles in the church was previously revealed. They appeal to the meaning of "mystery" for support. "Mystery" (Gr. mysterion) in the New Testament refers to ""a truth which was once hidden but now is revealed," "a truth which without special revelation would have been unknown."" [10] "As" ( Ephesians 3:5) does not mean that God had revealed it previously but now revealed it more fully in Paul"s day, as the context ( Ephesians 3:9; cf. Ephesians 2:16) and Colossians 1:26 make clear. God had not revealed anything about the church in the Old Testament.
Amillennialists, covenant premillennialists, and progressive dispensationalists say yes and no. The church was revealed in the Old Testament, not by that name but as a future stage in the earthly kingdom of God. Nevertheless the equality of Gentiles and Jews in one body ( Ephesians 2:15-16) was new revelation.
". . . it [11] was new and unknown in a relative sense only, being in its essentials an important theme of prophecy from the time of Abraham ..." [12]
". . . a "mystery" need not even have been unknown or unappreciated previously, except perhaps relatively so ..." [1]
"A mystery may be hidden in the sense that its truth has not yet been realized." [14]
The correct interpretation depends on a proper identification of the mystery and an accurate understanding of the nature of the church.
The question of whether or not the Davidic (messianic) kingdom has already begun relates to the answer. Traditional dispensationalists say that it has not since the Davidic kingdom is an earthly kingdom and therefore Christ will only begin to reign over it when He returns to earth. Amillennialists, covenant premillennialists, and progressive dispensationalists say that the messianic kingdom has begun since Christ is now enthroned in heaven.
These groups, however, interpret the nature of the messianic kingdom differently. Some amillennialists say the messianic kingdom is Christ"s heavenly rule. Others say that it will be His earthly rule in the new heavens and earth. Covenant premillennialists and progressive dispensationalists say that the messianic kingdom is a two-stage rule. Christ now rules from heaven through the church, and in the future He will return and reign on earth. Thus there is an "already" aspect, and there is also a "not yet" aspect to the messianic kingdom.
If the Davidic kingdom is an exclusively earthly reign of Messiah, then it seems that the church is not just a segment of this kingdom. Messiah would need to be present to reign over this kingdom. Unquestionably He exercises universal sovereignty presently, but this seems to be different from His reign as David"s heir over David"s earthly kingdom. The church enters into many blessings because of Christ"s death, resurrection, and ascension, not because He rules as the Davidic king from heaven now. Some of these blessings are identical to what believers will enjoy when Christ returns to reign on the earth. This should not lead us to conclude, however, that the church is the first stage of Christ"s messianic kingdom.
I believe that the mystery in view here is the equality of Jews and Gentiles in the church ( Ephesians 3:6). [15] But this is only one mystery concerning the church that the New Testament reveals. Taken together all these mysteries present the church as a distinct entity in God"s plan and not just one aspect of the messianic kingdom. Neither the church nor the present equal relationship of Jews and Gentiles was revealed in the Old Testament, though Gentile blessing was. God had revealed His purpose to bless Gentiles along with Jews from Genesis 12:3 onward (cf. Isaiah 2:1-4; Isaiah 61:5-6).
Note that Paul said God revealed the mystery to His holy apostles and prophets by the Spirit. He did not just reveal the church to Paul. Ultradispensationalists claim that the church could not have begun before Paul appeared on the scene since he was the apostle through whom revelation concerning this mystery came. [16]
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Context Summary

Ephesians 3:1-13 - Gentiles Share The "unspeakable Riches"
Dispensation should be rendered, "stewardship." We are God's trustees for men. To each of us is given some special phase of truth which we must pass on to others by the force of our character or by the teaching of our lips. It was given to Paul to make known the great truth that Gentiles might enter the Church of God on equal terms with Jews. During the earlier stages of human education this secret had been withheld; but with the advent of the Son of man, the doors into the Church had been thrown open to all. Paul's insistence on this truth was the main cause of the hatred and opposition which checkered his life. Fellow-heirs, fellow-members, and fellow-partakers! This truth was not the result of logical argument, but had been communicated by direct revelation, as was so much else in Paul's teaching. See Galatians 1:11, etc.
The history of the Church-its genesis, growth, and development-is the subject of angelic study, Ephesians 3:10. In the story of redemption there are presented and illustrated aspects of the divine nature which are to be learned nowhere else, and therefore heavenly intelligences bend with eager interest over human history from the viewpoint of the Church of Christ. [source]

Chapter Summary: Ephesians 3

1  The hidden mystery that the Gentiles should be saved was made known to Paul by revelation;
8  and to him was that grace given, that he should preach it
13  He desires them not to be discouraged over his tribulation;
14  and prays that they may perceive the great love of Christ toward them

Greek Commentary for Ephesians 3:5

In other generations [ετεραις γενεαις]
Locative case of time. He had already claimed this revelation for himself (Ephesians 3:3). Now he claims it for all the other apostles and prophets of God. [source]
Other generations [ἑτέραις]
Other and different. See on Matthew 6:24. [source]

Reverse Greek Commentary Search for Ephesians 3:5

1 Corinthians 2:7 That hath been hidden [την αποκεκρυμμενην]
See note on Romans 16:25; note on Colossians 1:26; Ephesians 3:5. Articular perfect passive participle of αποκρυπτω — apokruptō more precisely defining the indefinite σοπιαν — sophian (wisdom). Foreordained before the worlds (προωρισεν προ των αιωνων — proōrisen pro tōn aiōnōn). This relative clause (ην — hēn) defines still more closely God‘s wisdom. Note προ — pro with both verb and substantive (αιωνων — aiōnōn). Constative aorist of God‘s elective purpose as shown in Christ crucified (1 Corinthians 1:18-24). “It was no afterthought or change of plan” (Robertson and Plummer). Unto our glory “The glory of inward enlightenment as well as of outward exaltation” (Lightfoot). [source]
Ephesians 2:20 Of the apostles and prophets []
The foundation laid by them. Prophets are New-Testament prophets. See Ephesians 3:5; Ephesians 4:11. See on 1 Corinthians 12:10. [source]
Ephesians 2:20 The foundation [επι τωι τεμελιωι]
Repetition of επι — epi with the locative case. See note on 1 Corinthians 3:11 for this word. Of the apostles and prophets (τον αποστολων και προπητων — ton apostolōn kai prophētōn). Genitive of apposition with τεμελιωι — themeliōi consisting in. If one is surprised that Paul should refer so to the apostles, he being one himself, Peter does the same thing (2 Peter 3:2). Paul repeats this language in Ephesians 3:5. Christ Jesus himself being the chief corner stone Genitive absolute. The compound ακρογωνιαιος — akrogōniaios occurs only in the lxx (first in Isa 28:16) and in the N.T. (here, 1 Peter 2:6). Λιτος — Lithos (stone) is understood. Jesus had spoken of himself as the stone, rejected by the Jewish builders (experts), but chosen of God as the head of the corner (Matthew 21:42), εις κεπαλην γωνιας — eis kephalēn gōnias “The ακρογωνιαιος — akrogōniaios here is the primary foundation-stone at the angle of the structure by which the architect fixes a standard for the bearings of the walls and cross-walls throughout” (W. W. Lloyd). [source]
Ephesians 2:20 Of the apostles and prophets [τον αποστολων και προπητων]
Genitive of apposition with τεμελιωι — themeliōi consisting in. If one is surprised that Paul should refer so to the apostles, he being one himself, Peter does the same thing (2 Peter 3:2). Paul repeats this language in Ephesians 3:5. [source]
2 Timothy 1:10 Made manifest [φανερωθεῖσαν]
See on 1 Timothy 3:16. In contrast with the preceding clause, this marks the historical fulfillment in time of the eternal, divine counsel. Comp. Titus 1:3. There is an implication that the divine counsel was hidden until the fitting time: comp. Ephesians 3:5, and see Colossians 1:26. [source]
Revelation 1:1 The Revelation [ἀποκάλυψις]
The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses: (a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32(above). Christianity itself is the revelation of a mystery (Romans 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Ephesians 3:3). Paul received the Gospel which he preached by revelation (Galatians 1:12), and went up to Jerusalem by revelation (Galatians 2:2). -DIVIDER-
-DIVIDER-
(b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Ephesians 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians 14:6, 1 Corinthians 14:26). Special revelations are granted to Paul (2 Corinthians 12:1, 2 Corinthians 12:7). -DIVIDER-
-DIVIDER-
(c.) The second coming of the Lord (1 Peter 1:7, 1 Peter 1:13; 2 Thessalonians 1:7; 1 Corinthians 1:7) in which His glory shall be revealed (1 Peter 4:13), His righteous judgment made known (Romans 2:5), and His children revealed in full majesty (Romans 8:19). -DIVIDER-
-DIVIDER-
The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,-DIVIDER-
(a.) Galatians 1:16; Galatians 3:23; Ephesians 3:5; 1 Peter 1:12. -DIVIDER-
-DIVIDER-
(b.) Matthew 11:25, Matthew 11:27; Matthew 16:17; Luke 10:21, Luke 10:22; 1 Corinthians 2:10; 1 Corinthians 14:30; Philemon 3:15. -DIVIDER-
-DIVIDER-
(c.) Matthew 10:26; Luke 2:35; Luke 12:2; Luke 17:30; Romans 1:17, Romans 1:18; Romans 8:18; 1 Corinthians 3:13; 2 Thessalonians 2:3, 2 Thessalonians 2:6, 2 Thessalonians 2:8; 1 Peter 1:5; 1 Peter 5:1. -DIVIDER-
-DIVIDER-
The word is compounded with ἀπό fromand καλύπτω tocover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes ( ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Numbers 22:31, Sept.). So Boaz to Naomi's kinsman: “I thought to advertise thee:” Rev., “disclose it unto thee” ( ἀποκαλύψω τὸ οὖς σου : Rth 4:4 , Sept.). Lit., I will uncover thine ear. -DIVIDER-
-DIVIDER-
The noun ἀποκάλυψις revelationoccurs only once in the Septuagint (1 Samuel 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Daniel 2:19, Daniel 2:22, Daniel 2:28. -DIVIDER-
-DIVIDER-
In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, “reveal ( ἀποκαλύψας ) to me the power of Rhetoric” (“Gorgias,” 460): “Uncover your chest and back” (“Protagoras,” 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism. -DIVIDER-
-DIVIDER-
The following words should be compared with this: Ὀπτασία avision (Luke 1:22; Acts 26:19; 2 Corinthians 12:1). Ὅραμα avision (Matthew 17:9; Acts 9:10; Acts 16:9). Ὅρασις avision (Acts 2:17; Revelation 9:17. Of visible form, Revelation 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not. -DIVIDER-
-DIVIDER-
As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER-
-DIVIDER-
Ἐπιφάνεια appearing(hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2 Timothy 1:10, where it signifies His first appearing in the flesh. See 2 Thessalonians 2:8; 1 Timothy 6:14; Titus 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearingsThe appearings are the media of the revealings. -DIVIDER-
-DIVIDER-
Φανέρωσις manifestationonly twice in the New Testament; 1 Corinthians 12:7; 2 Corinthians 4:2. The kindred verb φανερόω tomake manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1 Timothy 3:16; 1 John 1:2; 1 Peter 1:20; Colossians 3:4; 1 Peter 5:4). See also John 2:11; John 21:1. -DIVIDER-
-DIVIDER-
Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed. -DIVIDER-
-DIVIDER-
The Revelation here is the unveiling of the divine mysteries.Of Jesus ChristNot the manifestation or disclosure of Jesus Christ, but the revelation given by Him.To shew ( δεῖξαι )Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14).Servants ( δούλοις )Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35.Must ( δεῖ )As the decree of the absolute and infallible God.Shortly come to pass ( γενέσθαι ἐν τάχει )For the phrase ἐν τάχει shortlysee Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2 Peter 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent ( ἀποστείλας )See on Matthew 10:2, Matthew 10:16.Signified ( ἐσήμανεν )From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1.Angel ( ἀγγέλου )Strictly, a messenger. See Matthew 11:10; Luke 8:24; Luke 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Daniel 8:15, Daniel 8:16; Daniel 9:21; Daniel 10:10; Zechariah 1:19). See on John 1:51.ServantDesignating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9.JohnJohn does not name himself in the Gospel or in the Epistles. Here “we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). Compare Daniel 8:1; Daniel 9:2. [source]

What do the individual words in Ephesians 3:5 mean?

which in other generations not was made known to the sons - of men as now it has been revealed to holy apostles His and prophets in [the] Spirit
ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν Πνεύματι

ἑτέραις  in  other 
Parse: Adjective, Dative Feminine Plural
Root: ἀλλοιόω 
Sense: the other, another, other.
γενεαῖς  generations 
Parse: Noun, Dative Feminine Plural
Root: γενεά  
Sense: fathered, birth, nativity.
ἐγνωρίσθη  was  made  known 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: γνωρίζω  
Sense: to make known.
τοῖς  to  the 
Parse: Article, Dative Masculine Plural
Root:  
Sense: this, that, these, etc.
υἱοῖς  sons 
Parse: Noun, Dative Masculine Plural
Root: υἱός  
Sense: a son.
τῶν  - 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
ἀνθρώπων  of  men 
Parse: Noun, Genitive Masculine Plural
Root: ἄνθρωπος  
Sense: a human being, whether male or female.
νῦν  now 
Parse: Adverb
Root: νῦν  
Sense: at this time, the present, now.
ἀπεκαλύφθη  it  has  been  revealed 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: ἀποκαλύπτω  
Sense: to uncover, lay open what has been veiled or covered up.
ἁγίοις  holy 
Parse: Adjective, Dative Masculine Plural
Root: ἅγιος  
Sense: most holy thing, a saint.
ἀποστόλοις  apostles 
Parse: Noun, Dative Masculine Plural
Root: ἀπόστολος  
Sense: a delegate, messenger, one sent forth with orders.
αὐτοῦ  His 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
προφήταις  prophets 
Parse: Noun, Dative Masculine Plural
Root: προφήτης  
Sense: in Greek writings, an interpreter of oracles or of other hidden things.
Πνεύματι  [the]  Spirit 
Parse: Noun, Dative Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.