beginning in Ephesians 2 and
verse 11. Now you can see that Paul here
begins to address himself directly to the Gentile portion of that
Ephesian church. With that in mind, let's read. that ye being in time past Gentiles
in the flesh, who are called uncircumcision by that which
is called a circumcision in the flesh made by hands, that at
that time ye were without Christ, being aliens from the commonwealth
of Israel, strangers from the covenants of promise, having
no hope, and without God in the world. But now in Christ Jesus,
he who sometimes were a far off, are made nigh by the blood of
Christ. For he is our peace, who hath
made both one, and hath broken down the middle wall of petition
between us, having abolished in his flesh the enmity, even
the law of commandments contained in ordinances, for to make in
himself of twain or two one new man, so making peace. that ye might reconcile both
unto God in one body by the cross, having slain the enmity thereby,
and came and preached peace to you which were afar off, and
to them which were nigh. For through him we both have
access by one Spirit unto the Father. Now therefore ye are
no more strangers, and foreigners, but fellow citizens with the
saints and of the household of God, and are built upon the foundation
of the apostles and prophet, Jesus Christ himself being the
chief cornerstone, in whom all the building fitly framed together
grows unto a holy temple in the Lord. in whom ye also are builded
together for a habitation of God through the Spirit. For this cause I, Paul, the prisoner
of Jesus Christ for you Gentile, if you have heard of the dispensation,
stewardship, of the grace of God which is given unto me to
youward. how that by revelation he made
known unto me the mystery, as I wrote afore in few words, whereby,
when you read, You may understand my knowledge in the mystery of
Christ, which in other ages was not made known under the sons
of men, as it is now revealed under His holy apostles and prophets
by the Spirit. that the Gentiles should be fellow
heirs, and of the same body, and partakers of his promise
in Christ by the gospel, whereof I made a minister, according
to the gift of the grace of God, given unto me by the effectual
working of his power, unto me, who am less than the least of
all saints, is this grace given, that I should preach among the
Gentiles the unsearchable riches of Christ, and to make all see
what is the fellowship of the mystery which from the beginning
of the world hath been hid in God, who created all things by
Jesus Christ, to the intent that now, under the principality and
powers in heavenly places might be known by the church the manifold
wisdom of God according to the eternal purpose which he purposed
in Christ Jesus our Lord. Now, there is a very rich passage
of scripture, but I begin with the mystery, for that's our focus. Now, it might surprise some how
often many things in the New Testament or referred to by the
author as a mystery. I counted, and close to 30 times
is that word used in our New Testament scripture. The majority
of them are from the pen of the Apostle Paul. Some 21 times Paul
speaks of a mystery of one kind or another. Now the Lord spoke
one time of a mystery in Matthew chapter 13 and verse 11, and
then he gave us these seven kingdom of heaven parable as the mystery
of the kingdom of God. Now all of these 30 words are
about that we're talking about are from the same Greek word
which is, and I'll make a try, the Greek word musterion, I guess,
signifying a thing that is secret. something that is secret and
that can only be known or found out by revelation from God. Thus we read of some divine mysteries
in the scripture. Matthew 13 and 11 again, the
mystery of the kingdom of heaven. These things were spoken in parables
by our Lord as a judgment upon Israel and a fulfillment of the
prophecy of Isaiah. He's spoken to them in parables
so that they might not understand. Isaiah chapter 6, Mark chapter
4, and verse 11. But then in Romans 11 and 25,
there is another mystery that Paul speaks about, the mystery
of Israel's blindness concerning the things of God. In 1 Corinthians
15 and verse 51. I show you a mystery. We shall not all sleep, but we
shall all be changed. Every time I think of that verse,
I think of the time I was in a church and I saw a sign on
the nursery door with that scripture on it. We shall not all sleep,
but we shall all be changed. I guess you get that. Ephesians
1 and 9. having made known unto us the
mystery of his will." Ephesians 6 and verse 19, the mystery of
the gospel. Colossians chapter 4 and verse
3, the mystery of Christ. And even in 2 Thessalonians chapter
2 and verse 7, the mystery of iniquity or lawlessness. 2nd Timothy 3 and verse 16, the
mystery of godliness. And in 1st Timothy 3 and 9, the
mystery of faith. And in the third chapter of Ephesians
that we have read, Paul uses the word mystery at least three
times in this chapter of the scripture. Of a particular mystery
which he writes about to the church at Ephesus, which he said
had been revealed unto him by God the Spirit. Now before we move along, let's
give a fuller definition or description of the word mystery, and acknowledge
that the word mystery can have a double meaning, a secular one
and also a spiritual one. In the secular realm, we often
hear the word mystery, a mystery, something that we have not been
able to figure out or to understand, a thing that has not been solved
to our satisfaction. Beyond solution, we might think,
a great mystery unto us. We could use the word enigma,
which also means mystery. Sometime about a crime not solved,
a disappearance that has not been resolved. a problem not
figured out, how something works and what happened in a particular
case is often called a mystery unto us. But then spiritually
or in the scripture, a mystery in the biblical sense is a truth
with spiritual significance which cannot be known by the natural
ability or human reasoning. It is something beyond our figuring
out, beyond our knowing. One defined it, that which is
outside of the range of unassisted natural apprehension, unquote. We do not know it unless it is
specifically revealed unto us, so that a mystery is a truth
or is a work, a purpose, a saying that can be known only by and
under divine revelation, by God's Spirit and at God's time and
the revelation is made unto us. Now to confirm this to be so,
let's do so by remembering that the words and the terms in the
scripture that are connected to the knowledge of a spiritual
mystery, and here some of them are, first hid and then revealed,
first unknown and then made known. First darkness on our mind, and
then light floods in as we understand, such as the terms made known,
manifested. It was made known, it was manifested,
it was revealed, it was understood, so that the mystery then is made
clear. Now consider the verse. in Colossians
1 and verse 26. We might read it later. Colossians
1, 26. The mystery which hath been hid
from ages and from generation, but now is made manifest to his
saints. There's that word. Made manifest
unto them. Ephesians 1 and 9. Having made
known unto us the mystery of his will. Ephesians 3 and verse
3, how that by revelation he made known unto me, that is unto
Paul, the mystery that he is speaking of. In Romans 16 and
25, according to the revelation of the mystery, which was kept
secret since the world began. Now what great wonderful mysteries
there are for us in the scripture. I'll name some of them almost
beyond our apprehension apart. from the revelation of the Spirit
of God. One of them is the person of
Christ, the God-man in one person, his incarnation, his transfiguration,
his death, his resurrection, his ascension again to the right
hand of God in the Father. And then the gospel is a great
mystery that reveals unto us the way of salvation. Regeneration
is a great mystery beyond our apprehension. the factual calling,
the mystery that faith is worked in a son of Adam, the mystery
of the church in union with our Lord and Savior Jesus Christ,
prefigured by the marriage union of the husband and the wife.
In Ephesians chapter 5 and verse 32, this is a great mystery. but I speak concerning Christ
and the church." And then wrote Paul the mystery of faith in
1st Timothy chapter 3 and verse 9, holding the mystery of the
faith in a pure conscience. Faith is a mystery, is it not? We cannot see it or feel it or
touch it, and yet it is a wonderful mystery that is worked in the
children of God. Now when the Arminian looks at
all these things, he sees no great mystery in the gospel or
in the faith of God's elect to the gospel, and to them the gospel
is simply the fact of the death, resurrection, and burial and
resurrection of our blessed Lord. Faith on their part is simply
what they contribute, they think, to the consummation of their
salvation. What they just believed, they
just accepted Jesus into their heart. They're born again, they
think, because They believed or did something. They talk about
the simple gospel and the simple faith, when neither one of them
are quite so simple when we look at them as being called a mystery. John Owen, a great writer and
a Puritan, wrote of these three essential things, he said, that
make up the mystery of the gospel of our blessed Lord. Here they
are. Number one, the mystery of its doctrine. Think of the
doctrine of the gospel. What is it? that one who bore
our sin and those sins are forgiven not because we answered or paid
but because of another oh and call this the object of our faith
which we believe the message and the person and the work of
the lord jesus christ savingly This is not a scholastic achievement
to come to faith or to believe the doctrine of the gospel. It
is a revelation, once hidden and then revealed unto us. Once we were blind as a mole
to the wonder of the gospel, but then the light came on, shined
in our heart, in the face of Jesus Christ. Secondly, the ability
of the precepts of the gospel to bring about obedience on the
part of the children of God and to produce sanctification because
the heart is reconciled to the principles that are in the gospel. And then thirdly, its manner
of worship. gospel worship by means of and
through Christ and the gospel. Now, I remind you that apostasy,
on the other hand, is the forsaking of these same three things or
principles that we have mentioned. Ah, with all of that behind us,
now let's settle in to one particular mystery which Paul discusses
at length in Ephesians chapter 3. And that mystery, according
to verse 6, is that God bringing the Gentile, the nation, or the
pagan into the saving grace of God through the death of Jesus
Christ. If you remember recently, we
talked about pagans and paganism. the old paganism, the contemporary
paganism, how that God chose a man by the name of Abraham,
made out of him a chosen nation and race, and he gave them the
law in Exodus chapter 20, gave them the oracles of God in Romans
chapter 3, And verse 2, Romans 9, 4, and 5, he gave unto them
many privileges, such as being Israelite, the adoption, the
glory, the covenant, the service of God, the promise, and he brought
Christ into the world through the Jewish people or nation. And having chose Abraham, He
left the other nation without these things. He left them in
their ignorance, groveling before their idols for a long period
in history. And the Bible said so, Acts 14
and 16, 17 and 30, Psalm 81 and 12, and Amos 3 and 2. You only have I known of all
of the nation of the earth. And no doubt, the Jews assumed
it would always be this way. Them, the favored people, and
the Gentiles, those dogs left without. They, the favored race,
and the others having no hope because of one hope and that
would be to proselytize over under Judaism to become what
I would call an artificial Jew take the yoke of the law upon
their necks and act as a Jew. And in Ephesians chapter 3 let
us notice that Paul mentioned this mystery again three times
at least in the passage. Verse 3, how that by revelation
he made known unto me the mystery. Probably he mentions it in chapter
1 verse 9 and 10. And then verse 4, my knowledge
in the mystery of the gospel. And verse 9, to make all see
what is, watch this, the fellowship of the mystery. Now the word
fellowship, as it is in the King James, is the word meaning participation
or joint partnership. In the fellowship of the mystery. This was unknown in time past. Verse 5, verse 9, Colossians
1, and verse 26. We'll come back to that later.
For now, let's drop back, however, into chapter 2 and verse 11. The apostle there speaks directly
unto the Gentile portion of the church. And here's what he said
in chapter 2 and verse 11. You being Gentile. Now, the yes, literally, you
that follow. In chapter 3 and verse 1. You
Gentiles. It's clear. He's speaking to
them and their past estate reconciled with their former or present
estate. And in the passage or the section,
he will speak specifically and directly unto them and their
case. the Gentiles about their past
and about their present standing owing to the work of the Lord
Jesus Christ. Now the Gentiles had two great
obstacles that separated them from God in olden times, and
they're here in our passage. They had two great obstacles
that needed to be overcome. like the Jew number one, what
they were by nature, what they were naturally, what they were
by nature, dead in trespasses and in sin. Yes, they too were
dead in trespasses and sin. And Paul said in chapter two,
verse two and three, in the time past, Every spiritual malady
must have a proper remedy or antidote. Everything that works
to separate us from God and keep us bound in depravity must have
a proper remedy, and thus it has. And the remedy, for example,
for spiritual death is what? Regeneration, the new birth,
verse 5, has quickened us together with Christ. Dead in trespasses
and sin has quickened us together with Christ. But there was a
second bar to the Gentile, and he deals with that. And that
was their nationality. You were Gentiles in the flesh. and verse 11 and following of
chapter 2. In time past and in the flesh,
more literally in flesh. The same expression is in the
end of verse 11 referring to the Jew in flesh and their state
and condition being Gentiles in the flesh is given in verse
12 and verse 13 of chapter 2. Aliens strangers. having no hope without
God in the world. That was their situation at the
time. And notice he calls them a far
off. And that's important. What was
the remedy for that? What was the remedy for their
Gentilism and being a far off? The remedy is made nigh by the
blood of Christ. Now that blood of Christ abolished
the enmity between the two people that had been caused purposely
by the law. So that in verse 13, we're made
nigh or brought near by the blood of Christ. But now, then verse
14, who is their peace? Verse 15 and 16, both Jew and
Gentile are reconciled in one body, one new man. Verse 17, having preached peace
unto them. Verse 18, having access through
Christ. unto the Father. Verse 19, being
fellow citizen in the household of God. And verse 20 through
verse 22, being a part of the building or the temple of God,
build it together for an edifice of the dwelling of God by the
Spirit. Now as we move into chapter 3,
Let's make a few points here about this section and its message
from Paul, such as, number one, for all practical purposes, Paul
might have closed this discussion at the end of chapter 2. And for what it is worth, I agree
with John, Edie, and others that verse 1 through 13 of chapter
3 are a digression or a parenthesis from Paul to his readers and
to us. And in this digression, Paul
discusses two things that are profitable unto us. Number one,
he takes us behind the scenes, as if I may say it, into the
sovereign purpose of God that lies behind all of this that
Paul is discussing. It is the sovereignty of God
that has guided this entire matter. Gentiles first afar off and then
brought near, made close by the blood. Once not the people of
God, Isaiah 65 and verse 1, Hosea 1 and verse 10, Romans 10 and verse 20. But then Paul, the children of
God, once they were not regarded as the children of God in saving
spiritual sin, not at all, but then they came to be. Now the
second thing Paul reminds them of his special connection and
part in the Gentiles coming to know the Lord, especially the
Gentiles. Look at chapter 3, verse 1. I,
Paul, the prisoner of Jesus Christ, on behalf of you Gentiles. He refers to himself as both
the apostle to the Gentiles, Romans 11 and verse 13, 1 Timothy
2-7, 2 Timothy chapter 1 verse 11, and in Galatians chapter
2. And he refers to himself as the prisoner of Christ, probably,
because of what we call the prison epistles written from Rome. He considered himself as much
or more a prisoner of Christ than he did of Caesar. But a different chain bound him,
one of iron, the other of the grace of God. In fact, when you
get down to it, the main reason that Paul had all of his trouble
and endured all of his suffering and was there in Rome in change
in chains waiting for the verdict of Caesar. Of Caesar was because
of his preaching of the gospel unto the Gentile. The free grace
of God in Jesus Christ lay behind the majority of his trouble. It caused the Jew to persecute
him, which led to his arrest, his appeal to Caesar, and his
imprisonment in Rome. He calls himself the prisoner,
the apostle, the teacher of the Gentile. And I would like to
make two points very quickly about that. Number one, so crucial,
so important, so significant, and so complicated. was the admission
of the Gentile into the kingdom of God that he put it into the
hand of a chosen, anointed, special apostle, made sufficient for
that work by the grace of God. Now, this apostle was not a Gentile. We might expect that, would we
or not. It was not a Gentile apostle
that oversaw the admission of the Gentile into the churches,
but a Jewish apostle. Sometimes we have a special investigator,
a special prosecutor, or a special counsel. Well, this devoted to
a special apostle chosen by God. Now, the second thing Would you
ever have imagined in all of your life that the special apostle
to the Gentile would be Saul of Tarsus? Would you ever expect
that? No one would, for he was the
fanatic Pharisee, a Pharisee of all Pharisees. He was the
foremost legalist of his day. He was a Jewish purist, if I
may call him that. He was the avowed enemy of Christianity
to the very depth of his soul. He was the champion of the law
and would kill any that transgressed it. He was the enemy of grace. Everything, all of this, Saul
of Tarshish was. But yet Christ took him as his
prisoner. Now, we see Paul's description
of it in Galatians 1, 15, and 16. I'll not turn there and read
it. But here's the good description
of the work of God in Saul from the pen of John Eady, a Scotch
Calvinist, I understand. Quote, such a spiritual change
by the divine might has changed a Jew into a Christian, a blasphemer
into a saint, a Pharisee into an apostle, and a persecutor
into a missionary," unquote. What a work of God in that man
chosen. Now again, Paul speaks of a mystery
that was, number one, made known unto him. In verse three, In
Acts chapter 22, you'll see it again. Verse 17 and verse 21,
a mystery was made known unto him. In Acts chapter 9 and verse
15, what did the Lord say to him? You bear my name before
the Gentiles. Secondly, in verse 5, verse 9,
and Colossians 126, this mystery in other Asia, in former times,
in earlier history, was hid from ages and generation, is how Paul
puts it in Colossians. This mystery was hid, was not
made known under the sons of men as it is now made known to
the holy apostles and prophet of our blessed Lord. And number
three, and here's the crux of it, in verse six, the mystery
in verse six, that the Gentiles should be fellow heirs of the
same body and partakers of his promise in Christ by the gospel. Now this verse is so weighty
that like Moses turned aside to see the burning bush. We turn
aside here for a bit at verse 6, and behold a great threefold
truth that is given here. Here's the essence of the mystery
explained as to both the fact and the design of that mystery
from God Almighty. Number one, it was a fact. The mystery was a fact. Gentiles were indeed to become
fellow heirs and have full and equal co-heirship. Have one and the same inheritance
with the believing children of Abraham. Not a minor's portion
or a reduced portion, of the inheritance but look at it fellow
heirs this is the only time in the concordance that i saw this
word in the new testament and it looks like it is a coupling
of two words unto us a the word soon expressing union or togetherness,
and to be with or beside fellow heirs. Secondly, or B, the word
that means participation, a participation, a partitioning out under them
of heir, of an inheritance. to get or to receive it by appointment,
by apportionment also, to become a sharer by lot, to be an inheritor,
literally a fellow or a joint heir together with the children
of Abraham. Now secondly, there's another
aspect of it, chapter, verse 6 rather, and B, of the same
body. That is, in the same body with
a Jew. Jew and Gentile in one and the
same body. And this body is the regenerate
and believing Jew and it is the chosen, elect, redeeming, regenerate,
converted Gentile also in the one body. Gil put it this way,
they both coalesce in the same church state with the believing
Jews under one and the same head, and that is Jesus Christ. Both of them are baptized into
one body. Both of them made to partake
of one and the same spirit and enjoy the same privileges and
immunities exactly together and equal. And the third thing that's
in that verse six is the Gentiles were also joint sharers of the
promise in Christ by the gospel. Verse 6, the last part. Now this
promise stood in Christ and was declared unto them in the gospel. Peter told the Jews on the day
of Pentecost and you'll find it in Acts the second chapter
and verse 39. For the promise is unto you and
unto your children and to all of them that are afar off. And then he qualifies it in this
way by these words. In the end of verse 39, even
as many as the Lord our God shall call. The promise is unto you,
even as many as the Lord our God shall call. Now of course
he refers there to the effectual call. just as Luke, in speaking
of Paul, qualifies his turning unto the Gentile in Acts 13,
44 through verse 48, quote, as many as were ordained to eternal
life believe, that is, of the Gentile. A point to consider. Some there are who might read
our text this morning and might ask the question of us, or at
least wonder about this question, how does Paul declare this thing
to be hidden in ages and generations past? How is it that Paul can
legitimately say that in ages past it was hidden and so forth,
when in view of the fact Old Testament scriptures foretell
it in many places by many different writers. We can only mention
a few of the places where it is mentioned in the Old Testament. Such places as Deuteronomy chapter
32 and verse 21, where Moses says to Israel, I will provoke
them to jealousy, to anger them by a people not a people and
a foolish nation. And Paul refers to that in Romans
10 verse 19 and in Romans 11 and verse 11. Then there is Psalm
2 and verse 8, Messianic. Ask of me and I will give thee
the heathen for your inheritance, a promise to Messiah. Isaiah
calls one the light of the Gentiles, 42 and 6, 49 and 6. In chapter 60 and verse 3, in
all those places, he speaks of one who is a light unto the Gentiles. And you see what Paul writes
referring to that in Romans chapter 10, 18 through 21. You remember what Christ said
in John chapter 10, other sheep I have which are not of this
fold, them also I must bring and there shall be one foal and
one shepherd. Let's give us another example.
A great example, the greatest, of something being foretold over
and over and over in the Old Testament scripture, and yet
hid from the Jew. And that is that Messiah would
be rejected, that he would suffer, and that he would die, and that
he would resurrect. And this stumbled the Jew greatly. It stumbled them. They stubbed
their toe. on the stone that the Lord had
provided. Even for a while, the apostles
and disciples had trouble with that doctrine, for they yearned
for a delivering king that might free them from their Roman oppression. Now in both of these cases, this
mystery of the Gentile and the death of our blessed Lord They
were age after age past, and they did not come to pass. Age after age past, no great
influx of Gentiles into the worship of God. Age after age past, and
yet The Messiah did not come until a later generation. One generation died, another
came, it died, another came, on and on and so forth until
finally the young ones became the fathers. Yet no great number
of Gentiles entered in, nor did Messiah make an appearance in
the world, nor did the Jews imagine that the many or the convert
would be the end of Judaism. They never imagined that this
conversion of Gentiles would spell the end of the ceremonial
law and of Judaism. Now, of course, this great event,
the calling of the Gentiles, one of the great events in the
New Testament, was contingent upon two things. Two things it
was contingent upon. Number one, first and foremost,
the appearance and the death of Messiah. This was dependent
upon Messiah. Not till he came, not till he
died. was saving grace of God in large
to all races and all places. Not till he died would Judaism
be superseded by Christianity and the two peoples be saved
apart from the law and put together in one body in Christ. For his
death abolished the enmity between them, the Jew and the Gentile,
and you can read that in Ephesians 2 and 16. I won't turn there,
running a little long today. Acts 10 is a very, very significant
passage and event in the New Testament. There you have what
I call the Gentile Pentecost in Acts chapter 10, when God
poured out the Spirit upon the Gentile in the same way that
He had done upon the Jew in Jerusalem. Acts 15, 8 and 9, the Apostle
said this, He bare them, that is the Gentiles, He bare the
Gentiles witness, giving them the Holy Spirit as He had done
the Jew, putting no difference between the two, purifying their
hearts by faith, saving them both by the grace of God. Acts 15 and verse 11. Being no respecter of person. Acts chapter 10 and verse 34.
Now the second thing is that this was all done according to
Ephesians 3 and verse 11. according to the eternal purpose
of God which he purposed in Christ Jesus our Lord. So the calling
of the Gentile was neither reactionary nor conditional. It was according
to the purpose of God for the ages and a part of the reason
why God created the world and all things therein. And it did
see the many-sided wisdom of God. The manifold wisdom of God
is seen in this great work. And the revelation of the once
hidden thing has occurred in accordance with the purpose of
God. The calling of the Gentile was
not reactionary on God's part. It was not desperation on the
part of God, it was his deliberate purpose of the ages. The action of the Jew in rejecting
the Messiah did not cause the change, but was itself a part
of the purpose, as the blindness and the hardness of Israel is
said to be caused by God's sovereign purpose and providence. And here's some scripture, John
12, And verse 40, Romans 11, verse 8 and 9, 1 Peter chapter
2 and verse 8, whereunto they were appointed. And then of course
there are others we don't have time for. Neither was the Gentiles
believing the first cause of the great chain, but God's purpose
of the ages. drove the matter and it was predicted
by the prophets century after century before Messiah appeared. And then we read in Acts, God
has opened the door of faith. unto the Gentile. And let's not
miss the part that said this purpose was purpose in Jesus
Christ our Lord. So that both the appointment
and the execution stands in Christ Jesus our Lord. And here's how
Calvin put it, the enactment of it must be through Christ
since in him it was purposed." Which still Christ said, it is
finished. when he died on the cross, when
he yielded up the goat, when he said, it is finished. After
then it lay hidden in the bosom of God, now made manifest and
open and declared in the gospel. Now one question in closing.
You might say, is this relevant? Does this have anything to do
with us today? Does this have anything to do
with us at all? Do you realize it has an effect
upon all of us? Our forefathers were Gentiles
in the flesh before God. God has richly, richly shed his
grace and many, many have been saved in the grace of God that
are Gentile. And given the word of truth,
while if you notice, Today, there are few Jews that know Christ,
that are Christian, and that believe it is all a matter. of the divine sovereignty of
God, the purpose of God through the ages. The salvation of God
is sent unto the Gentiles. Let me read you a quick passage
in the end of Acts. Acts ends this way with Paul
saying this, chapter 25 through 28. And after that, Paul had spoken
one word, and that word was from Isaiah. Well, spake the Holy
Ghost by Isaiah, the prophet unto our father saying, go unto
this people and say, hearing you shall hear and shall not
understand, and seeing you shall see and not perceive. But the heart of this people
is wax gross. Their ears are dull of hearing,
their eyes have they clothed, that they should see with their
eye, hear with their ears, and their understanding heart, and
should be converted, and I should heal them. And listen, Paul says,
be it known therefore unto you. that the salvation of God is
sent unto the Gentile, and they will hear it. The salvation of
God is sent to the Gentile, and they will hear it. Hear it by
the appointment and the work of God. So this was a mystery
to many, but now it is openly known and revealed and is very,
very blessed.