Exegetical and Hermeneutical Commentary of Ephesians 1:9
Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:
9. Having made known ] An aorist participle. The time-reference is to the actual revelation of the Gospel. Cp. e.g. Rom 3:21; Rom 16:25-26; 2Ti 1:10. And see last note.
unto us ] the believing Church; as throughout this passage. No special reference to St Paul, or other Apostles, is intended. The “us” of Eph 1:9 must be identical with the “we” of Eph 1:11-12.
the mystery ] I.e., as always in N. T., a truth undiscoverable except by revelation; never necessarily (as our popular use of the word may suggest) a thing unintelligible, or perplexing, in itself. In Scripture a “mystery” may be a fact which, when revealed, we cannot understand in detail, though we can know it and act upon it; such a fact as that of 1Co 15:51, where we have it revealed that an inconceivable change will take place, at the last day, in the bodily condition of the then living saints; a change quite beyond the inferences of reason and also beyond the reach of imagination. Or it may be, as here, something much more within our understanding. But in both cases it is a thing only to be known when revealed. What this “mystery” is will be seen just below.
which he had purposed in himself ] Better, which He purposed in Him, i.e. in the Son. The “purpose” of the Father was “in the Son,” inasmuch as it was to take effect through the Son, incarnate, sacrificed, and glorified; and further, as it concerned a Church which was to be incorporated “into Christ.” The whole context illustrates this phrase. For the “purpose,” cp. Eph 1:11; Rom 8:28; Rom 9:11 ; 2Ti 1:9.
Fuente: The Cambridge Bible for Schools and Colleges
Having made known to us the mystery of his will – The word mystery ( musterion) means literally something into which one must be initiated before it is fully known (from mueo, to initiate, to instruct); and then anything which is concealed or hidden. We commonly use the word to denote that which is above our comprehension or unintelligible. But this is never the meaning of the word in the New Testament. It means there some doctrine or fact which has been concealed, or which has not before been fully revealed, or which has been set forth only by figures and symbols. When the doctrine is made known, it may be as clear and plain as any other. Such was the doctrine that God meant to call the Gentiles, which was long concealed, at least in part, and which was not fully made known until the Saviour came, and which had been until that time a mystery – a concealed truth – though when it was revealed, there was nothing incomprehensible in it. Thus, in Col 1:26, The mystery which hath been hid from ages and from generations, but now is made manifest to his saints. So it was in regard to the doctrine of election. It was a mystery until it was made known by the actual conversion of those whom God had chosen. So in regard to the incarnation of the Redeemer; the atonement; the whole plan of salvation. Over all these great points there was a veil thrown, and people did not understand them until God revealed them. When they were revealed, the mystery was removed, and men were able to see clearly the manifestation of the will of God.
Which he hath purposed in himself – Without foreign aid or counsel. His purposes originated in his own mind, and were concealed until he chose to make them known; see 2Ti 1:9.
Fuente: Albert Barnes’ Notes on the Bible
Eph 1:9
Having made known unto us the mystery of His will, according to His good pleasure which He hath purposed in Himself.
The mystery of the gospel
I. The sovereign grace of God in making known to us the mystery of His will.
1. The gospel is called the mystery of Gods will. We must not expect to be able to grasp with our reason all that is contained in it.
2. God has made known to us His will, according to the good pleasure which He purposed in Himself.
II. The purpose of God in this dispensation–That He might gather together in one, etc.
1. The gospel is called the dispensation of the fulness of times.
2. The apostle teaches us that one end of this dispensation was, that God might gather together in one all things in Christ.
3. The apostle farther teaches us that the gospel is intended to unite in Christ all things, both which are in heaven and which are in earth.
(1) An argument for Christian love. In heaven charity never fails.
(2) An argument for Christian candour.
III. The obligation which lies on such as enjoy this privilege: to live to the praise and glory of Gods grace. (J. Lathrop, D. D.)
Gods revelation of mysteries
1. God works saving wisdom to none, to whom He opens not the doctrine of wisdom, the gospel of salvation.
(1) God opens this saving wisdom to us outwardly, by the preaching of His ministers. As in great schools there are inferior ushers as well as the principal master, so it is here: it pleases God by mans outward ministry to open the eyes of the mind, and bring from darkness to light.
(2) Man can but speak to the outward ears; God himself applies the doctrine to the heart.
2. The doctrine of our salvation through Christ is a hidden secrecy.
(1) It is a mystery absolutely, because it is a thing of itself within the will of God, which no creature by itself is able to know. If a thing within my mind be such that no creature can know it further than I make it known–none doth know the things of man but the spirit of man–how great and deep a secret is that which is within God Himself?
(2) Although now partly revealed, yet still a mystery because–
(a) Only partly revealed.
(b) Only revealed to a limited number. If the king acquaint some two or three of his nearest favourites with a secret, it remains a secret still in comparison with things commonly known.
(3) The wisdom of the gospel is still a mystery, when it is now divulged, in regard of those whose eyes are not opened to see it, and their ears bored to attend to it. As news so common everywhere that they are no news are still secret to those who, being deaf, have never heard them, so the gospel is to this day a hidden riddle to many Christians by outward profession.
3. The reason why God reveals the gospel to any is simply His good pleasure. Human merit absolutely excluded, so there is no ground for anyone to boast. (Paul Bayne.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. Having made known unto us the mystery] That the Gentiles should ever be received into the Church of God, and have all the privileges of the Jews, without being obliged to submit to circumcision, and perform the rites and ceremonies of the Jewish law was a mystery-a hidden thing which had never been published before; and now revealed only to the apostles. It was God’s will that it should be so, but that will he kept hidden to the present time. A mystery signifies something hidden, but it ceases to be a mystery as soon as it is revealed. See Clarke on Mt 13:11; and particularly that on, See Clarke on Ro 11:25.
Good pleasure] . That benevolent design which he had purposed in himself, not being induced by any consideration from without.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Having made known unto us; having revealed to us outwardly by the preaching of the gospel; inwardly, by the illumination of the Spirit.
The mystery of his will; the whole doctrine of grace and salvation by Christ, which is a secret to others, and had still been so to us, had not God discovered it to us in the gospel.
According to his good pleasure; the good pleasure of God is the fountain of all spiritual blessings which flow out to us, as well as it is of our being first chosen and appointed to be the subjects of them.
Which he hath purposed in himself; this signifies a firm, settled will in God, either merely of God, and moved by nothing out of himself, or his keeping this purpose in himself till the time appointed for the publication of it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. “He hath abounded,”or “made (grace) to abound toward us” (Eph1:8), in that He made known to us, namely, experimentally,in our hearts.
the mysteryGod’spurpose of redemption hidden heretofore in His counsels, but nowrevealed (Eph 6:19; Rom 16:25;Col 1:26; Col 1:27).This “mystery” is not like the heathen mysteries, whichwere imparted only to the initiated few. All Christians are theinitiated. Only unbelievers are the uninitiated.
according to his goodpleasureshowing the cause why “He hath made known to usthe mystery,” namely, His own loving “good pleasure”toward us; also the time and manner of His doing so,are according to His good pleasure.
purposed (Eph1:11).
in himselfGod theFather. BENGEL takes it,”in Him,” that is, Christ, as in Eph 1:3;Eph 1:4. But the proper name, “inChrist,” Eph 1:10,immediately after, is inconsistent with His being here meant by thepronoun.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Having made known unto us the mystery of his will,…. The Gospel, which is a mystery, a hidden mystery, the mystery of God and of Christ, and the mystery of the Gospel; the several doctrines of it are called the mysteries of the kingdom of heaven; such as are concerning the trinity of persons in the Godhead, the union of the two natures in Christ, his sonship and incarnation, the saints’ union and communion with him, the work of the Spirit of God upon the soul, the calling of the Gentiles, and the conversion of the Jews, the resurrection of the dead, and the change of living saints: and the Gospel is the mystery of the will of God; of his will in saving sinners by Christ; and it declares that he does all things in salvation, according to his sovereign will and pleasure; chooses, redeems, justifies, pardons, and calls whom he pleases; and this is made known by the ministry of the word, and by the Spirit, as a spirit of wisdom and revelation, in the knowledge of Christ and his Gospel: the discovery of which is,
according to his good pleasure, which he hath purposed in himself; both with respect to the persons to whom it is made known, and with respect to the time when he makes it known; both these are as he pleases, and as he has purposed in his own breast; the Gospel is sent when and where he has determined within himself it shall go; and persons are called by it according to his purpose and grace.
Fuente: John Gill’s Exposition of the Entire Bible
The mystery of his will ( ). Once hidden, now revealed as in Col 1:26 which see. See also Col 2:3.
Which he purposed ( ). Second aorist middle of , old verb, for which see Rom 1:13; Rom 3:25.
Fuente: Robertson’s Word Pictures in the New Testament
Having made known. The participle is explanatory of which He made to abound, etc. : in that He made known.
The mystery of His will. For mystery, see on Rom 11:25; Col 1:26. Another key – word of this epistle. God ‘s grace as manifested in redemption is a mystery in virtue of its riches and depth – as the expression of God ‘s very nature. The mystery of the redemption in Christ, belonging to the eternal plan of God, could be known to men only through revelation – making known. Of his will; pertaining to his will. Compare ch. 3 9.
Purposed [] . Only here, Rom 1:13; Rom 3:25 (note).
In Himself [ ] . The best texts read aujtw in Him; but the reference is clearly to God, not to Christ, who is expressly mentioned in the next verse.
Fuente: Vincent’s Word Studies in the New Testament
1) “Having made known unto us” (gnosis hemin) “Making known to (all of) us.” Jesus Christ made known to man the “will,” testament, final purpose and desire of God for the salvation of all men. Angels announced at His birth His “good will toward men,” Luk 2:14. Jesus declared that He came to do His Father’s will, to “seek and to save that which was lost,” Joh 4:34; Luk 19:10; and Paul certified the same, Gal 4:4-5.
2) “The mystery of his will” (to musterion tou thelematos autou) “The mystery of the will of Him.” After a mystery is made known it becomes a revelation, a thing no longer hidden, concealed, enigmatic, or in doubt. The mystery (enigmatic, shadowed, or veiled) will of God in ancient times was uncovered by the life and appearance of Jesus Christ, described; Rom 16:25-26; 2Co 4:3-4; 1Ti 3:16; Heb 1:1-3; So that now all men are without-excuse, Rom 2:1-7.
3) “According to his good pleasure” (kata ten eudokian autou) “According to or based upon the good comprehension, reasoning, thinking or pleasure of Him.”
It pleased God that through the “foolishness of preaching” unbelievers might become believers, unsaved might become saved, that those unredeemed might be redeemed by faith in the blood of Jesus Christ, 1Co 1:21.
4) “Which he hath purposed in himself” (hen proetheto en autou) “Which he purposed in Himself,” without outside interference, influence, advice, or direction, from the devil, demon spirits, or holy angels. Redemption for all men from sin through faith in the blood of Christ was purposed, foreordained, set in order to be in and through Christ in eternity and each receiving this redemption was predestinated to receive eternal life — including an adopted body to the praise and glory of God, 1Pe 1:18-20; Rom 8:23.
Fuente: Garner-Howes Baptist Commentary
9. Having made known to us the mystery of his will. Some were alarmed at the novelty of his doctrine. With a view to such persons, he very properly denominates it a mystery of the divine will, and yet a mystery which God has now been pleased to reveal. As he formerly ascribed their election, so he now ascribes their calling, to the good pleasure of God. The Ephesians are thus led to consider that Christ has been made known, and the gospel preached to them, not because they deserved any such thing, but because it pleased God.
Which he hath purposed in himself. All is wisely and properly arranged. What can be more just than that his purposes, with which men are unacquainted, should be known to God alone, so long as he is pleased to conceal them, — or, again, that it should be in his own will and power to fix the time when they shall be communicated to men? The decree to adopt the Gentiles is declared to have been till now hidden in the mind of God, but so hidden, that God reserved it in his own power until the time of the revelation. Does any one now complain of it as a new and unprecedented occurrence, that those who were formerly “without God in the world,” (Eph 2:12,) should be received into the church? Will he have the hardihood to deny that the knowledge of God is greater than that of men?
Fuente: Calvin’s Complete Commentary
(9) Having made known unto us the mystery of his will.In the same connection we read in 1Co. 2:7, we speak the wisdom of God in a mystery. The word mystery properly signifies a thing which (see Eph. 3:5; Col. 1:27) was hid from all ages, but is now made manifest. So our Lord evidently uses it (in Mat. 13:11; Mar. 4:11; Luk. 8:10). For the rest, except in four passages of the Apocalypse (Rev. 1:20; Rev. 10:7; Rev. 17:5; Rev. 17:7), it is used by St. Paul alone, and by him no less than twenty-one times, of which ten belong to this Epistle and the parallel Epistle to the Colossiansalways in connection with such words as knowledge, declaration, dispensation. The ordinary sense of the word mysterya thing of which we know that it is, though how it is we know notis not implied in the original meaning of the word; but it is a natural derivative from it. Reason can apprehend, when revealed, that which it cannot discover; but seldom or never can it comprehend it perfectly. In this verse the mystery is declared to be accordant to the good pleasure of Gods will, which (it is added) He purposed in Himself. In this seems to be implied that (see Eph. 3:19) though in some sense we can know it, yet in its fulness it passeth knowledge.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. This eternal election is according to a divine ideal of an ultimate reconciliation of all mankind, through the headship of Christ, unto God, Eph 1:9-10.
9. Having made known This making known is a revelation in time of a mystery which was in eternity; namely, the revelation by the gospel. It is a disclosure to the world of what was designed before the foundation of the world.
Mystery The matter covered by the mystery, namely, the gracious designs of God which truly lie in his eternal holy nature. Hence mystery of his will means the hitherto unrevealed beneficent restorative purpose by God willed in the past eternity; that is, the divine ideal of God for the restoration of all men, through the divine Son of man, to oneness with God.
According to his good pleasure Literally, according to the beneficence of his which he hath purposed. The beneficence consisting in the summation, in Christ, of Eph 1:10.
In rendering beneficence, we differ from Meyer, Alford, Ellicott, and others, and agree with Olshausen and Eadie. The former are obliged to render in substance: Having revealed according to his good pleasure which he hath purposed. But to purpose a good pleasure is a solecism. Having revealed according to the beneficence of his, which he purposed, makes sense. And then Paul goes on to tell what the purposed beneficence is.
The phrase according to, is used five times in the section. God’s blessing accords with his choice of us: his predestination with beneficence of his will: forgiveness with riches of grace: revelation with beneficence: predestination with purpose.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Having made known to us the mystery of his will, according to his good pleasure which he purposed in him, unto a stewardship (regulation of an estate) of the fullness of times, to sum up all things in Christ, the things in the heavens and the things on the earth.’
In carrying out these purposes God has made known to us the mystery of His will. This ‘mystery’, the hidden wisdom from before time began that God foreordained to our glory (1Co 2:7), was kept in God’s counsel through eternal ages (Rom 16:25) but is now revealed to us. And this mystery is ‘Christ in us, the hope of glory’ (Col 1:26-27).
So the eternal mystery, which was fully purposed in the will of God from before the beginning of creation, and was kept secret until His coming, was that ‘in Christ’ those chosen in Him would be taken from their sinful and dreadful state, be delivered, and be transformed into His image, enjoying in themselves the indwelling of Christ, and finally sharing with Him His glory throughout eternity, when all things are summed up in Christ.
‘According to His good pleasure which He purposed in Him unto a stewardship (regulation, management of an estate) of the fullness of times.’ And this is all of God’s good pleasure, His settled purpose ‘in Christ’. And His purpose is that He will act as Divine Estate Manager in the fullness of times, (all time from now until the glorious finalisation) carrying out His stewardship and regulating everything so as to bring about the summing up of all things in Christ, whether in Heaven or on earth.
‘Stewardship, dispensation’. The word oikonomia meant household management, stewardship, estate management, the dispensing (and thus dispensation) of what one controls, and the word developed to mean ‘arrangement, regulation, administration’. Here it refers to His continual management of all things through time.
‘Mystery.’ (Musterion). In the New Testament this means a mystery once hidden but now revealed to His own.
‘To sum up all things in Christ.’ The word means ‘to summarise, to sum up’, usually in a piece of literature. So in the end the whole of history will be summed up and find its meaning in Christ, reaching its ultimate end as planned by God. As Paul tells us in Col 1:16-17, ‘in Him were all things created, in the heavens and on the earth, things visible and invisible — all things have been created through Him and unto Him, and He is before all things and in Him all things hold together’, and here we are told that they will all come to their final satisfactory conclusion in Him, when everything is brought together in the final summation, and when the creation itself is delivered from the bondage of corruption to the glorious liberty of the children of God (Rom 8:21) and there is a new Heaven and a new earth in which dwells righteousness, the old having been finally destroyed (1Pe 3:12-13).
Fuente: Commentary Series on the Bible by Peter Pett
Eph 1:9. The mystery of his will, St. Paul’s so often terming God’s purpose of calling the Gentiles a mystery, and so emphatically declaring it to be concealed from ages, and particularly revealed to himself, (as we find in this Epistle, where it is so called five times, and four times in that to the Colossians) cannot be by chance, or without some particular reason. The question was, “Whether the converted Gentiles should hearken to the Jews,who would persuade them that it was necessary for them to submit to circumcision and the law,or to St. Paul, who had taught them otherwise?” Now there can be nothing of more force to destroy the authority of the Jews, in this case, than the shewing thatthey knew nothing of the matter;that it was a perfect mystery to them, concealed from their knowledge, and made manifest in God’s good time, at the coming of the Messiah, and particularly discovered to St. Paul by immediate revelation; to be communicated by him to the Gentiles, who therefore had a reason to continue steadfast to this truth, and not to be led away from the gospel which he had taught them. See ch. Eph 3:9.
Fuente: Commentary on the Holy Bible by Thomas Coke
Eph 1:9 . In that He has made known to us the mystery of His will . The aorist participle signifies an action coincident and completed at the same time with . See on Eph 1:5 .
] applies, as in the whole connection, to the Christians generally ; but in this case the extraordinary kinds of making known, which individuals among them had experienced (such as Paul himself, who was instructed , Eph 3:3 ; Gal 1:12 ), are left out of account.
. . ] . is genitive objecti . And the mystery that concerns the divine will is the counsel of redemption accomplished through Christ , not in so far as it is in itself incomprehensible for the understanding, but in so far as, while formed from eternity, it was until the announcement of the gospel hidden in God, and veiled and unknown to men. See Rom 16:25 f.; Eph 3:4 f., Eph 3:9 , Eph 6:19 ; Col 1:26 . By the prophets the mystery was not unveiled , but the unveiling of it was merely predicted ; here at the proclamation of the gospel the prophetic predictions became means of its unveiling, Rom 16:25 f.
. ] belongs not to . . . (Bleek), in which case it would stand in a tautologic relation to . ., but rather to . . ., stating that God has accomplished the making known in pursuance of His free self-determination . Comp. on Eph 1:5 .
] would be in itself redundant, but serves for the attaching of that which follows; hence no comma is to be placed after . It is not, however, to be written as (as by Lachmann, Harless, Tischendorf), since here the ? cannot appear as the third person, as would be the case if the text had run in some such form as , and as was previously the case with the thrice occurring . If were to be read, a subject different from God would be meant; as, indeed, Chrysostom and his successors, as well as Luther, Calovius, Bengel, and others, in reality understood it of Christ , although the latter only comes in again at Eph 1:10 , and that by name.
] set before Himself (Rom 1:13 ), purposed (namely, to accomplish it) in Himself , i.e. in His heart (anthropopathic designation). This purpose, too ( , Eph 1:11 ), is to be conceived as formed before the creation of the world; without this idea, however, being expressed by , which is not even to be taken temporally, but locally (to set before oneself), comp. on , Act 3:20 . There is incorrectness, for the very reason that does not apply to Christ, in the translation of Luther (comp. Vulgate): “and has brought forth [ herfrgebracht ] the same by Him,” though . in itself might have this meaning. See on Rom 3:25 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
9 Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:
Ver. 9. The mystery of his will ] That is, the gospel, a mystery both to men, 1Co 2:8 , and angels,Eph 3:10Eph 3:10 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Eph 1:9 . : having made known unto us . Better, “in that He made known unto us”. As in Eph 1:5 the aor. part, is modal , not temporal , expressing an act not conceived as prior to that intimated by the definite tense, but coincident with it and stating the way in which it took effect. The means to us Christians generally, not to us Apostles particularly, and the knowledge in question is spiritual understanding or insight. It was in giving us to know a certain secret of His counsel that God made His grace to abound toward us in all wisdom and discernment. The revelation of this secret to our minds meant the bestowal on us of all that is implied in wisdom and intelligence. : the mystery (or secret ) of His will . The gen. is the ordinary gen. objecti , the mystery touching or concerning His will; not the gen. subjecti , the mystery originating in His will, nor the appositive gen., as if it were simply another form for “His hidden will”. The word , which in classical Greek meant something secret , especially the secrets of religion communicated only to the initiated and by them to be kept untold, is used in the Apocryphal books of things hidden, e.g. , the counsels of God ( Wis 2:22 ; Jdt 2:2 ), and in the NT occasionally of things not clear to the understanding (1Co 13:2 ; 1Co 14:2 ), or of the mystic meaning of things sayings, names, appearances (Eph 5:32 ; Rev 1:20 ; Rev 17:5 ). But its distinctive sense in the NT is that of something once hidden and now revealed, a secret now open. In this sense it is applied to the Divine plan of redemption as a whole (Rom 16:25 ; 1Co 2:7 ; Eph 6:19 ; Col 1:26 ; 1Ti 3:9 ; 1Ti 3:16 , etc.), or to particular things belonging to that Divine plan the inclusion of the Gentiles (Rom 11:25 ; Eph 3:3 ; Eph 3:9 ), the transformation of Christians alive on earth at Christ’s return (1Co 15:52 ), the union of Christ and the Church (Eph 5:32 ). It does not convey the idea of something that we cannot take in or understand even when it is declared to us. It is peculiarly frequent in the kindred Epistles to the Ephesians and Colossians, ten out of the twenty-six or twenty-seven occurrences being found in them. Nor is it confined absolutely to the things of grace. Paul speaks also of the “mystery of lawlessness” (2Th 2:7 ). The redemption accomplished through Christ this is the secret hidden for ages in the Divine Counsel and now revealed. This also is the truth, the disclosure of which to our understandings meant so large a gift of grace in the way of insight and spiritual discernment. : according to His good pleasure . This is to be attached neither to the , which needs no further definition, nor to the following , . . ., but to the , precisely as the previous was declared to be (Eph 1:5 ). The opening of this secret to us after the silence of ages had its ground and reason in nothing else than the gracious counsel or free purpose of God. : which He purposed . This verb occurs only thrice in the NT, and all three instances are in the Pauline Epistles: once of human purpose (Rom 1:13 ), once of the Divine action (Rom 3:25 ), and once (here) of the Divine purpose. The eternal purpose of God is in view, as the context shows. The in the compound verb, however, does not express the idea of the pre-temporal . It appears to have the local sense setting before oneself and so determining . : in Himself . Some make it “in him,” that is, in Christ (Chrys., Luth., Bengel, Hofm., Light., Wycl., Vulg., etc.), and this would be quite in accordance with the subsequent statement of the eternal purpose as one which God “purposed in Christ Jesus the Lord” (Eph 3:11 ). But God and His will are the subjects in view here, and the mention of Christ seems too remote for the to refer naturally to Him. The purpose is God’s own free determination, originating in His own gracious mind. The reading is adopted by Mey., Ell., etc., while is given by Lachm., Tisch., WH, Harl., etc. The question whether the NT knows any other form than as the reflexive of the third person is still debated. It is urged ( e.g. , by Bleek, Buttm., etc.) that the NT does not use , but only in most cases or at least the vast majority, on such grounds as these, viz. , that the MSS. have , , , etc., and not , , , before ; that in the second person we find only , not ; and that the first and second personal pronouns are often used in the NT instead of the reflexive, though not when the pronoun is immediately dependent on the verb. Lightfoot concludes that “ , etc., may be used for , etc., in almost every connection, except where it is the direct object of the verb” (see his note on Col 1:20 ). On the other hand, Ell. is of opinion that the reflexive form is in place “where the attention is principally directed to the subject,” and the non-reflexive where it is “diverted by the importance of the details”. Winer, while admitting that in most passages , etc., would suffice, would write , etc., certainly in a few cases such as Joh 9:21 ( ) and Rom 3:25 ( ), and would prefer it also in such passages as Mar 7:35 ; Luk 12:34 ; Luk 19:15 ; Rom 14:14 ; Rev 11:7 ; Rev 13:2 ; as also here in Eph 1:9 . See Buttm., p. 111; Win.-Moult., p. 188; Bleek, Heb. , ii., p. 69.
Fuente: The Expositors Greek Testament by Robertson
Having made known. Greek. gnorizo. As in Eph 3:3. Php 1:1, Php 1:22 (wot). Compare App-132.
unto = to.
mystery. See App-193.
hath. Omit.
purposed. Greek. protithemi. See Rom 1:13.
Fuente: Companion Bible Notes, Appendices and Graphics
Eph 1:9. , having made known) This word depends on hath abounded. The same word occurs, ch. Eph 3:3; Eph 3:5; Eph 3:10, Eph 6:19.- , the mystery) ch. Eph 3:3-4; Eph 3:9, Eph 6:19; Rom 16:25; Col 1:26-27.-, which) good pleasure.-) [purposed] proposed to Himself. Thence purpose, Eph 1:11.- , in Him) in Christ. [But Engl. Vers. purposed in Himself, i.e. God the Father.]
Fuente: Gnomon of the New Testament
Eph 1:9
Eph 1:9
making known unto us the mystery of his will,-To Paul was committed the revelation of the great mystery. Ten times is this mystery named in his epistles. When in prison in Rome, he besought his brethren to pray: That utterance may be given unto me in opening my mouth, to make known with boldness the mystery of the gospel, for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak. (Eph 6:19-20). It was a revealed mystery, which had been hid for ages and generations (Col 1:26)-indeed, hid from the foundation of the world; a matter, not unknowable, but simply unknown until it came to light through the revelation made known through Paul.
[Not only the types and prophecies of the Mosaic dispensation, but the whole history of the world, with all the marvelously intricate movements of providence, had a certain Christ-ward tendency and leaning as if to prepare the way for him who was the end of the law, the turning point between the old and the new, the pivot on which the entire plan of God moves. Thus we find the coming of the Messiah into the world in human flesh to be the center of gravity of the worlds great movements. The mystery of the gospel which Paul made known was a very large and inclusive thing, embracing Jews and Gentiles, heaven and earth, in its full and gradual development. Sometimes it appears as if it meant only Christ “to whom God was pleased to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory. (Col 1:27). Sometimes it appears as if it included nothing but the reception of the Gentiles into the church upon conditions of perfect equality with the Jews: Whereby, when ye read, ye can perceive my understanding in the mystery of Christ; which in other generations was not made known unto the sons of men, as it hath now been revealed unto his holy apostles and prophets in the Spirit; to wit, that the Gentiles are fellow-heirs, and fellow-members of the body, and fellow-partakers of the promise in Christ Jesus through the gospel. (Eph 3:4-6). It was never revealed till after the day of Pentecost following the resurrection of Jesus Christ from the dead that the law of Moses was abolished. Sometimes it is as if it meant a divine purpose or plan, with Christ for the center, stretching out over the whole length of the Christian dispensation, and finally re-collecting into one the things in the heavens, and the things upon the earth. (Eph 1:9; Eph 1:19). In fact it means all three things; for the divine plan to sum up all things in Christ, the things in the heavens, and the things upon the earth, included, as one of its earliest and most momentous facts, the inclusion of the Gentiles in the church, and Jesus Christ as the very center of the whole divine dispensation, and unto him shall the obedience of the peoples be (Gen 49:10) in all ages of the world. This is the mystery of the gospel-not the church, for it was by the church that the mystery was to be made known: To the intent that now unto the principalities and the powers in the heavenly places might be made known through the church the manifold wisdom of God. (Eph 3:10). Yet the church was included in this glorious mystery of God, as the form in which there should be the final summing up of all things in the heavens and upon the earth.]
according to his good pleasure which he purposed in him-Gods mystery would be made known on his own terms, as he in Christ had proposed or determined. [God formed in Christ the purpose, by which the dispensation of his grace, in due time was to reunite the universe under the leadership of Christ. This mysterious design, hitherto kept secret, he has made known unto us. Its manifestation imparts a wisdom that surpasses all the wisdom of former ages. (Eph 3:4-5; Comp. 1Co 2:6-9; Col 2:2-3).]
Fuente: Old and New Testaments Restoration Commentary
mystery
See, Rom 16:25; Rom 16:26; Eph 3:3. (See Scofield “Mat 13:11”).
Fuente: Scofield Reference Bible Notes
made: Eph 1:17, Eph 1:18, Eph 3:3-9, Mat 13:11, Rom 16:25-27, 1Co 2:10-12, Gal 1:12, Gal 1:16, Col 1:26-28, 1Ti 3:16
according: Eph 1:5
purposed: Eph 1:11, Eph 3:11, Job 23:13, Job 23:14, Psa 33:11, Isa 14:24-27, Isa 46:10, Isa 46:11, Jer 2:29, Lam 3:37, Lam 3:38, Act 2:23, Act 4:28, Act 13:48, Rom 8:28, 2Ti 1:9
Reciprocal: 2Sa 7:21 – according 1Ch 17:19 – according Psa 25:14 – secret Psa 51:18 – thy Isa 53:10 – the pleasure Isa 55:11 – it shall accomplish Jer 4:28 – because Jon 1:14 – for Mat 11:26 – for Mar 4:11 – Unto you Luk 4:25 – many Joh 11:52 – gather Joh 15:15 – all Rom 9:11 – that the Rom 16:26 – now 1Co 4:1 – mysteries 1Co 12:18 – as it 1Co 15:51 – I show Gal 1:15 – it Eph 3:4 – the mystery Eph 3:9 – fellowship Eph 6:19 – the mystery Phi 2:13 – good 2Th 1:11 – the good 1Ti 2:6 – in 2Ti 1:10 – now Heb 2:4 – according
Fuente: The Treasury of Scripture Knowledge
(Eph 1:9.) -Having in all wisdom and prudence made known to us the mystery of His will. stands to much in the same way as did to . Bernhardy, p. 383. And so in Eph 3:10, when the apostle speaks of God unveiling a great mystery, he adds that by such a disclosure His manifold wisdom is made known to the principalities and powers. The essential idea of , whatever may be the application, is, something into the knowledge of which one must be initiated, ere he comprehend it. In such a passage as this, it is not something unknowable, but something unknown till fitting disclosure has been made of it; something long hid, but at length discovered to us by God, and therefore a matter of pure revelation. The mystery itself is unfolded in the following verse. It is not the gospel or salvation generally, but a special purpose of God in reference to His universe. And it is called the mystery of His will- -the genitive being either subjective, because it has its origin in His own inscrutable purpose; or rather, the genitive being that of object, because His will is its theme-
-according to His good pleasure. has been already explained under Eph 1:5. Though the mystery be His will, yet in His benevolent regards He has disclosed it. We preferred in the previous edition joining the phrase with the following clause and verse, but the similar use of and its model clause in Eph 1:5 induces us, with Meyer, Rckert, and Olshausen, to connect it with :-
-which He purposed in Himself. The verb occurs only in two other places, Rom 1:13; Rom 3:25 -and there may be here a quasi-temporal sense in . The meaning implied in the reflexive form , which Hahn rightly prints in opposition to Tischendorf and Lachmann, is correct. Luther and Bengel refer it to Christ, but the recurrence of the proper name in the next clause forbids such a reference in the pronoun here. The purpose takes effect in Christ, but it is conceived in God’s own heart. In Himself He formed this design, for He is surrounded by no co-ordinate wisdom-With whom took He counsel? This and the next verse are intimately connected. Some, such as Bengel, suppose the verb to be connected with , and others unite it with , but it stands out as the object to which the whole previous verse points, and of which it is an explanation.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Eph 1:9. A mystery is anything not known, whether that is due to its never having been revealed to anyone, or that the story has not yet reached the ears of those to whom it is said to be a mystery. Hence the word does not necessarily mean something that is complicated or made up of ideas that cannot be understood by the human mind. The Gospel is a plain document, and its terms of salvation are within reach of the most ordinary understanding. But it was a mystery as far as the complete system is concerned, until it was made known by the Lord. He chose the apostles as the ones through whom the revelation was to be made, and it was done by giving them the Holy Spirit in great measure. All of this was according to God’s good pleasure, and it was a purpose which He formed in himself tong before it was revealed to man.
Fuente: Combined Bible Commentary
Eph 1:9. Having made known to us. This explains what precedes. Ellicott: in making known to us; Alford: in that He made known. Hence this takes place at the same time with the causing to abound (Eph 1:8).
The mystery of his will. The mystery concerning His will, rather than belonging to His will, or, which is His will. On will, see ver. Eph 1:8. The word mystery (comp. Rom 11:25) in the N. T. is applied to: (1.) such matters of fact as are inaccessible to reason, and can only be known through revelation; (2) such matters as are patent facts, but the process of which cannot be entirely taken in by the reason (Tholuck). In this Epistle the term is frequently used, the primary reference being to the one great gospel mystery, the person of Christ in its connection with the body of Christ. But the union of Jews and Gentiles in this one body, as an especial feature of this mystery, is in some instances the most prominent aspect presented; comp. on chap. Eph 3:3-4; Eph 3:9. Here the wider reference is to be accepted; the redemption in Christ as belonging to the eternal plan of God. We could not know this great fact were it not revealed, and even now it contains much that transcends our reason.
According to his good pleasure. Comp. Eph 1:5. This making known was, in all its details, according to His will.
Which he purposed in himself, or, in Him. The latter is literally correct, but Himself makes the reference to God more obvious to the English reader. Purposed means to put before ones self, not necessarily beforehand, though the whole context shows that the purpose is to be regarded as taking place before the foundation of the world (comp. Eph 1:4-5; Eph 1:11). A comma is the only punctuation necessary at the close of the verse.
Fuente: A Popular Commentary on the New Testament
Eph 1:9-10. Having made known to us By his Word and Spirit; the mystery of his will The gracious scheme of salvation by faith, the appointment of which depended on his sovereign will alone; termed a mystery, because it was but darkly revealed under the law, is now totally hid from unbelievers, and has heights and depths in it which surpass all the knowledge even of true believers. The whole doctrine of the gospel, taken complexly, is called the wisdom of God in a mystery, 1Co 2:7; not because any part of it is unintelligible, but for the reasons mentioned in the note on that verse. The same appellation is given to particular discoveries made in the gospel. For example, the salvation of the Gentiles through faith, without obedience to the law of Moses, is called a mystery. Rom 11:25; Rom 16:25. So likewise is the great discovery, that such of the saints as are alive on the earth at the coming of Christ, shall not die, but be changed, 1Co 15:51; and 2Th 2:7, we have the mystery of iniquity; and Rev 1:20, the mystery of the seven stars; and Rev 10:7, the mystery of God; and Rev 17:5; Rev 17:7, mystery, Babylon, the woman, the beast, and the false prophet. To this latter group, the appellation of mystery is given with singular propriety. For as the initiated [into the heathen mysteries] were instructed by having certain mystic shows set before them, the visions in the Revelation of the seven stars, and of the woman, and the beast, and the false prophet, representing the future state of the church, are all very aptly termed mysteries. That in the dispensation of the fulness of times When that time was fully come, which he, in his wise appointment and distribution of things, had judged most suitable and eligible; or in this last administration of his fullest grace, in which all the former dispensations terminated, which took place at the time most proper for it. The word , here rendered dispensation, signifies the plan which the master of a family, or his steward, has established for the management of the family. Also it signifies a plan formed for the management of any sort of business. In this passage it signifies the plan which God had formed for accomplishing the salvation of believers. Macknight. He might gather together in one Greek, , he might recapitulate, or unite again under one head; all things in Christ All persons, whether angels or men, whether living or dead, with all things that are connected with or concern them; both in heaven and on earth This is considered by some as a Jewish phrase, to express the whole world; and Locke thinks it may be equivalent to Jews and Gentiles, which is the meaning adopted also by Macknight, who says, According to this interpretation, the gathering of all things under Christ, means both the forming of believing Jews and Gentiles into one catholic church, and the bringing of them both into the heavenly country through the mediation of Christ. Beza, by things in heaven, understands the saints in heaven, who died before Christ came into the world, and who are not to be made perfect till the resurrection. But the interpretation adopted by Whitby, Chandler, Doddridge, Wesley, and many others, seems more probable, namely, that by things in heaven, both in this passage and Col 1:20, the angelical hosts are to be understood; and by things on earth, believers of all nations, who, with the angels, shall at length be joined in one great society, or church, for the purpose of worshipping God through all eternity, agreeably to Heb 12:22. Both angels and men were at first in sweet and harmonious subjection to the Son of God, the great Creator of both; but man having broken himself off from this society, the Son of man, by his humiliation and sufferings, recovers all who believe in him, and in his human nature presides over the kingdom to which, in the world of glory, they and his angels belong. This interpretation presents so noble a view, that no other will bear a comparison. Doddridge.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 9
The mystery of his will; the secret counsels of his will.
Fuente: Abbott’s Illustrated New Testament
9. Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:
This thought of “good pleasure” is something to contemplate. Just what pleasures an eternal, omnipotent, omniscient, and omnipresent God? He knows all there is to know so pleasure reading is out, He is everywhere so speed is out, He can do anything He wants so sports are out, what’s left? I don’t mean at all to be sacrilegious, just wonder how God can gain pleasure from anything to do with man. Man has spit in His face from the beginning and has made it rather clear that he doesn’t want anything to do with God, yet God finds pleasure in making provision for us.
The only logical conclusion I can find is that He finds pleasure in “doing” for man. Now, this “doing” is not only for the saved, but is for all mankind. Joh 3:16 “For God so loved the world….” thus the whole of mankind has to be in view, even though some reformed would probably scoff at the thought. The fact that He has provided a beautiful earth for us to enjoy is proof that He loves all, but especially the believer. (Act 14:17 Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.)
I also see in the Word that He can do special, over and above things, for the Christian in that we are His sons. This “doing” of providing not only salvation, but wisdom, strength peace and all those items come from His great love of His creatures, especially those that have a Father Son relationship with Him.
I suspicion that “love” is the basis for this desire to “do for” the person – seems about the only logical deduction.
Another aspect of this love and desire to do is the concept that when we ask, we are asking things of, not an old meany in the sky, but we are asking of a God that loves us on an individual basis and a God that DESIRES TO DO for us. That puts a neat prospective to prayer for me. This also relates to those answers of “no” and “wait” that we often get. These answers are not due to His lack of caring for us, nor due to His disinterest, nor His desire to hurt or hinder us – these answers are from a God that Loves us and wants to do the very best for us.
I suspect that He derives His good pleasure from His doing, as He is not dependant on us for that pleasure, however I have to think that there is pleasure when He sees us appreciating what He has done, and I suspect He appreciates our thanks for all answered prayer – even the “no” and “wait” type answers.
So often in prayer meetings we hear request after request after request, but seldom do we hear of any answers. Thus most prayer meetings are asking meetings with a little “general” thanksgiving added on for the basics of what we know of His provision – light, air, etc.
Missionaries, pastors, people – share your prayer answers with others. It is not only a joy for others to hear of God’s work in your life, it is a joy to Him when He hears a thank you.
The “mystery of his will” is not a who dunit, but rather it is something that is hidden from view. Now, we know what that mystery is, but previous to the cross no man knew of God’s will in the way we do now. Barnes explains the word, “something into which one must be initiated before it is fully known (from muew, to initiate, to instruct;) and then anything which is concealed or hidden.”
Some might wonder what was hidden and what all we know of His will now. I suspect we know very little of His will, for it includes desires for every man, woman, and child throughout all time, but we do know His will in the area of this context. And to the other part of the question, all we now know of this specific context was not known prior to the cross.
So, what is in the context that we now know that the people previous to the cross did not know? I think that the previous context is related, but specifically the following context (which some is mentioned previously). This would include the fact that all things are going to be gathered together in Christ – this being to bring praise to His name – in the end of time – at the final judgment when all is being taken care of, all will know that God is, and that He loved, and that He desired to do for us. It will also be quite evident that His desire to do was aimed at all mankind, not just the believer.
He has “purposed in Himself” shows not only that He desired to do, but He also at some point committed Himself to action on that desire.
By way of application, we often desire to do, but we not always follow through with action to fulfill our desires. Now, if we desire a new flat screen television, we will purpose in our heart to get it. We will think of ways to pay for it, we will plan on where we will put it, we will plan on what we will do with the old television and we will assure that the new television comes into our home.
However, we might desire to help someone in the church that is hurting or needing, but do we use the same strength of character to assist that person as we would to gain our beloved television set?
In God’s case, He committed Himself to “do” by making and setting in motion the plan of the ages to provide redemption for sinful man, before Adam was even created. The plan was set; the plan was complete in God’s mind long before Adam was given his first breath.
Might we take that purpose as an example for our own purpose and planning for God’s work in and through us as we live through this life?
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
1:9 Having made known unto us the {m} mystery of his will, {13} according to his good pleasure which he hath purposed in himself:
(m) For unless the Lord had opened to us that mystery, we could never have so much as dreamed of it ourselves.
(13) Not only the election, but also the calling proceeds from grace alone.
Fuente: Geneva Bible Notes
This verse probably begins a new thought, as the NIV translators suggested by putting a period at the end of Eph 1:8. The New Testament uses the term "mystery" to refer to a truth previously hidden but now made known by divine revelation (cf. Mat 13:11; Luk 8:10; Rom 11:25; Rom 16:25-26; et al.). [Note: See my note on 3:3.]
"In classical Greek the word musterion had two meanings. The root meaning was that into which one was initiated, and from this it came to mean also a secret of any kind. In the LXX it is used of what is revealed by God (e.g. Dn. ii. 19), and also of the secret that a tale-bearer tells (e.g. Ecclus. xxii. 22). Thus its Christian use is not of necessity derived from its use in the heathen mystery cults so common in New Testament days." [Note: Foulkes, p. 51.]
The mystery (lit. secret) revealed here is God’s purpose to bring everything into submission to Jesus Christ in the future (Eph 1:10). God’s "kind intention" (NASB) is His "good pleasure" (NIV, cf. Eph 1:5). "In Him" (NASB) means "in Christ" (NIV).