Ephesians 1:9

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Having made known to us the mystery of his will - The word “mystery” (μυστήριον mustērion) means literally something into which one must be “initiated” before it is fully known (from μυέω mueō, 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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 οικονομια, 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, ανακεφαλαιωσασθαι, 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

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 ευδοκια 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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Eph 1:9. Γνωρίσας, 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.—τὸ μυστήριον, the mystery) ch. Eph 3:3-4; Eph 3:9, Eph 6:19; Rom 16:25; Col 1:26-27.—ἣν, which) good pleasure.—προέθετο) [purposed] proposed to Himself. Thence purpose, Eph 1:11.—ἐν αὐτῷ, in Him) in Christ. [But Engl. Vers. “purposed in Himself,” i.e. God the Father.]

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

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 ἐπερίσσ. See on Eph_1:5.

ἡμῖν] 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 διʼ ἀποκαλύψεως, Eph_3:3; Gal_1:12), are left out of account.

τὸ μυστήρ. τοῦ θελήμ. αὐτοῦ] τοῦ θελήμ. 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., 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.

κατὰ τὴν εὐδοκ. αὐτοῦ] belongs not to τὸ μυστ. τοῦ θελ. αὐτ. (Bleek), in which case it would stand in a tautologic relation to τοῦ θελ. αὐτ., but rather to γνωρίσας κ.τ.λ., stating that God has accomplished the making known in pursuance of His free self-determination. Comp. on Eph_1:5.

ἣν προέθετο ἐν αὑτῷ] would be in itself redundant, but serves for the attaching of that which follows; hence no comma is to be placed after αὑτῷ. It is not, however, to be written as αὐτῷ (as by Lachmann, Harless, Tischendorf), since here the αὐτός? cannot appear as the third person, as would be the case if the text had run in some such form as κατὰ τὴν πρόθεσιν αὐτοῦ, and as was previously the case with the thrice occurring αὐτοῦ. If αὐτῷ 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.

προέθετο] set before Himself (Rom_1:13), purposed (namely, to accomplish it) in Himself, i.e. in His heart (anthropopathic designation). This purpose, too (πρόθεσις, Eph_1:11), is to be conceived as formed before the creation of the world; without this idea, however, being expressed by προ, which is not even to be taken temporally, but locally (to set before oneself), comp. on προχειρίζομαι, Act_3:20. There is incorrectness, for the very reason that ἐν αὐτῷ does not apply to Christ, in the translation of Luther (comp. Vulgate): and has brought forth [herfürgebracht] the same by Him, though προέθ. in itself might have this meaning. See on Rom_3:25.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Eph 1:9 . γνωρίσας ἡμῖν : 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 ἡμῖν 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. τὸ μυστήριον τοῦ θελήματος αὐτοῦ : 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 μυστήριον , 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. κατὰ τὴν εὐδοκίαν αὐτοῦ : according to His good pleasure . This is to be attached neither to the μυστήριου τοῦ θελήματος αὐτοῦ , which needs no further definition, nor to the following προέθετο , κ . τ . λ ., but to the γνωρίσας , precisely as the previous προορίσας was declared to be κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ (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. ἣν προέθετο : which He purposed . This verb προτίθεμαι 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 προ 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 . ἐν αὐτῷ : 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 αὐτῷ to refer naturally to Him. The purpose is God’s own free determination, originating in His own gracious mind. The reading ἐν αὑτῷ is adopted by Mey., Ell., etc., while ἐν αὐτῷ is given by Lachm., Tisch., WH, Harl., etc. The question whether the NT knows any other form than ἑαυτοῦ 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 αὑτοῦ , but only ἑαυτοῦ in most cases or at least the vast majority, on such grounds as these, viz. , that the MSS. have ἀπό , ἐπί , ὑπό , etc., and not ἀφʼ , ἐφʼ , ὑφʼ , before αὐτοῦ ; that in the second person we find only σεαυτοῦ , not σαυτοῦ ; 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 “ αὐτοῦ , etc., may be used for ἑαυτοῦ , 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 αὐτοῦ , etc., would suffice, would write αὑτοῦ , etc., certainly in a few cases such as Joh 9:21 ( αὐτὸς περὶ αὑτοῦ λαλήσει ) and Rom 3:25 ( ὃν προέθετο ὁ Θεὸς … εἰς ἔνδειξιν τῆς δικαιοσύνης αὑτοῦ ), 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.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

9. γνωρίσας ἡμῖν κ.τ.λ., ‘by making known to us the secret of His will.’ The communication of this knowledge of the ultimate purpose of God, as a consequence of the favour that God has towards us, is the root from which the faculties of ‘wisdom’ and ‘prudence’ are developed in us. In Col 1:9, conversely, our power to discern God’s will in its application to our own lives grows with our growth in wisdom and all spiritual understanding. γνωρίζω is constantly connected with the declaration of hidden truths. See Eph 3:3, Eph 6:19; Rom 16:26, &c.

τὸ μυστήριον τοῦ θελήματος αὐτοῦ. God’s purpose for the world was the secret that He shared with His chosen. It is stated here in its widest scope. It is nothing less than the establishment or re-establishment of the whole creation in perfect harmony in the Christ. Cf. Rom 11:36. So in Rom 16:25. The first step towards that goal was taken when God’s covenant was seen to include the Gentiles, Eph 3:2; Eph 3:4. The knowledge of this stage in the development of God’s plan and its relation to the end was the special revelation entrusted to St Paul. In its relation to the Gentiles it has a double aspect. On the one hand the Gentiles are revealed to the Jews in their true light as members of the one body in Christ, Eph 3:4; Eph 3:6; cf. Luk 2:32. On the other their own eyes are opened to see ‘Christ in them, the hope of glory,’ Col 1:27. In relation to the Jews the first effect of this extension of the circle of God’s chosen seemed disastrous. A part, and a large part, of Israel was shut out. But the revelation granted to St Paul contained a solution of this difficulty also, Rom 11:25. Their exclusion was only temporary with a view to the ultimate all-inclusive triumph of the mercy and the wisdom of God. The key to the whole revelation lay in the true apprehension of the person of Christ. So St Paul speaks of Him as τὸ μυστήριον τοῦ θεοῦ, the treasury in whom all the treasures of wisdom and knowledge were kept for those who were in the secret (Col 2:2), and the Gospel itself, which is essentially the revelation of Jesus Christ, is the means by which that secret is made known, Eph 3:6, Eph 6:19; Col 4:3. The use of the word in 1Ti 3:9, τὸ μυστήριον τῆς πίστεως, is identical with its use in the phrase τὸ μυστήριον τοῦ εὐαγγελίου, Eph 6:19. If there is anything novel in its use in 1Ti 3:16, when it stands (as in Col 2:3) in apposition to words descriptive of the personal Christ, the novelty does not lie in the use of the word μυστήριον but of εὐσέβεια which is no doubt characteristic of the Pastoral Epistles. It was a mark of special friendship to communicate the knowledge of a secret purpose, cf. Joh 15:15. This confidence therefore comes in naturally as a token of χάρις, Psa 25:14.

κατὰ τὴν εὐδοκίαν αὐτοῦ. The parallel phrase in Eph 1:5 (κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ) suggests that these words are to be taken closely with τοῦ θελήματος. God’s will had been moulded by His gracious purpose. It is, however, possible that the clause goes back to ἐπερίσσευσεν, as in Eph 1:5 it goes back to ἐξελέξατο. This abounding of grace in wisdom was ‘in accordance with His gracious purpose.’

εὐδοκία. This word is used to describe Jehovah’s attitude to His people, e.g. Psa 5:12; Psa 50:20; Psa 105:4; cf. Luk 2:14, εἰρήνη ἐν ἀνθρώποις εὐδοκίας; but it also describes a course of action that has approved itself to God, cf. ηὐδόκησεν in Luk 12:32; Col 1:19, &c.; e.g. Luk 10:21 = Mat 11:26, and this meaning is required here by the context.

ἣν προέθετο ἐν αὐτῷ, ‘which He set before Himself in Him.’ These words might mean ‘which He set forth (or displayed) in Him,’ cf. Rom 3:25. But this meaning is excluded here by the use of πρόθεσις in Eph 1:11 (cf. Eph 3:11) which can only mean ‘purpose,’ as in Rom 8:28; Rom 9:11; 2Ti 1:9; cf. Act 27:13; 2Ma 3:8. The thought therefore must be of the original purpose of creation which God formed ‘in Him.’ The thought and the language recur in Eph 3:11 and are strictly parallel to ἐν αὐτῷ ἐκτίσθη τὰ πάντα in Col 1:16, cf. Joh 1:4, ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν. This fits in also with the hint in Eph 3:9 that the secret had been hid ἀπὸ τῶν αἰώνων ἐν τῷ θεῷ τῷ τὰ πάντα κτίσαντι.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Eph_1:9

God has caused this wisdom to abound, or has communicated it, having made shown unto us the mystery of his will, γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος αὐτοῦ. In other words, by the revelation of the Gospel. The word μυστήριον, mystery, means a secret, something into which we must be initiated; something, which being undiscoverable by us, can be known only as it is revealed. In this sense the Gospel is a mystery; and any fact or truth, however simple in itself, in the New Testament sense of the word; is a mystery, if it lies beyond the reach of our powers. Compare Rom_16:25; 1Co_2:7-10; Eph_3:9; Col_1:26. For the same reason any doctrine imperfectly revealed is a mystery. It remains; in a measure secret. Thus in the fifth chapter of this epistle Paul calls the union of Christ and believers a great mystery, and in 1Ti_3:16 he calls the manifestation of God in the flesh, the great mystery of godliness.

In the present case the mystery of his will means his secret purpose; that purpose of redemption, which having been hid for ages, he has now graciously revealed.

According to his good pleasure, κατὰ τὴν εὐδοκίαν αὐτοῦ, ἣν προέθετο ἐν αὐτῷ. There are three interpretations of this clause. The first is to make it qualify the word will His will which was according to his good pleasure; i.e. his kind and sovereign will. But this is forbidden by the absence of the connecting article in the Greek, and also by the following clause. The second interpretation connects this clause with the beginning of the verse, Having, according to his good pleasure, made known the mystery of his will. The sense in this case is good, but this interpretation supposes the relative which, in the following clause, to refer to the mystery of his will, which its grammatical form in the Greek forbids. Which (ἣν) must refer to good pleasure (εὐδοκία). The third explanation, which alone seems consistent with the context, supposes εὐδοκία to mean here not benevolence, but kind intention, or, sovereign purpose. The sense then is: Having made known the mystery of his will, according to his kind intention or purpose (viz. of redemption) which he had purposed in himself. Instead of in himself, many commentators read in him, referring to Christ. But this would introduce tautology into the passage. The apostle would then say: Which he purposed in Christ, to bring together in Christ.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

For unless the Lord had opened unto us that mystery, we could never have so much as dreamed of it ourselves.

Not only the election, but also the vocation proceedeth of meer grace.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

"He hath abounded," or "made (grace) to abound toward us" (Eph 1:8), in that He made known to us, namely, experimentally, in our hearts.

the mystery--God's purpose of redemption hidden heretofore in His counsels, but now revealed (Eph 6:19; Rom 16:25; Col 1:26-27). This "mystery" is not like the heathen mysteries, which were imparted only to the initiated few. All Christians are the initiated. Only unbelievers are the uninitiated.

according to his good pleasure--showing the cause why "He hath made known to us the 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-- (Eph 1:11).

in himself--God the Father. BENGEL takes it, "in Him," that is, Christ, as in Eph 1:3-4. But the proper name, "in Christ," Eph 1:10, immediately after, is inconsistent with His being here meant by the pronoun.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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] την ευδοκιαν. That benevolent design which he had purposed in himself, not being induced by any consideration from without.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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,” (Ephesians 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?

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(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 Colossians—always in connection with such words as “knowledge,” “declaration,” “dispensation.” The ordinary sense of the word “mystery”—a thing of which we know that it is, though how it is we know not—is 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 God’s 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.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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 3:10.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

That he might make known to us, and to all men, the mystery of his will and pleasure in establishing his new law, of calling all Gentiles, as well as Jews, to believe in his Son, made man for us, in the dispensation of the fulness of times, (that is, at the time decreed from eternity) to establish, to accomplish, and, as it is in the Greek, to recapitulate all things in heaven and on earth, in Christ, and through him, and his merits; on earth, by fulfilling all the types, figures, and prophecies concerning the Messias; and in heaven, by filling up the number of his elect. (Witham) --- The mystery of his will. The word mystery signifies a secret, an unknown design. It was the will of God, to reveal to us the great design he had in the incarnation of his Son, viz. the formation of one great body of true adorers; composed, without distinction, of Jew and Gentile: till (ver. 10) when the time appointed shall come, he will reunite and perfect in or under Christ this one body, composed of the Church triumphant, Angels and saints in heaven, and the Church militant upon earth. (St. John Chrysostom, Estius, &c.)

Which he hath purposed in him;[2] i.e. in Christ: but in the Greek the sense is, in himself; i.e. in God the Father, who sent his Son. (Witham)

===============================

[BIBLIOGRAPHY]

In eo; but in the Greek, en auto, in seipso.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Having made known unto us the mystery of his will. The wide extent of God"s grace was a mystery, i.e. a hidden counsel, before Christ came and died, but it is now made known. In this, and not in the modern sense of mystery, the word musthrion is used by Paul. The thing hidden and now revealed was not the gospel, but God"s purpose with reference to its limits or sphere. (see Eph_3:6) According to his good pleasure which he purposed in himself. The whole phraseology denotes that, in this transaction, God was not influenced by any external considerations; the whole reason for it sprang from within. The threefold expression brings this out:

(1) according to his good pleasure (see ver. 5);

(2) he purposed, or formed a purpose;

(3) in himself, without foreign aid, "For who hath known the mind of the Lord? or who hath been his counselor?". (Rom_11:34)

The revelation of the mystery.

It was the high distinction of the Apostle Paul that to him, and not to any one of the twelve apostles, was committed the revelation of a great mystery. Ten times is this mystery named in his Epistles. It is called significantly "his gospel;" for which he was, indeed, an ambassador in bonds; but a gospel even more gloriously practical than it was speculative in its tendency and character. It was a revealed secret, "hid from generations indeed, hid "from the foundation of the world;" a matter, not indeed unknowable, but simply unknown till it came to light through the revelation of this last apostle.

I THERE IS A TIME WHEN THE WORLD IS NOT READY FOR GOD"S MYSTERIES. The Divine purpose might be defeated by a premature disclosure to minds untrained for their reception. The presence of mysteries is a sort of moral training for man, in so far as it stimulates a sort of sober and devout inquisitiveness in minds blunted by sin, while reason needs likewise to be humbled under a sense of the necessity of illumination from on high. While we sit under the solemn shadows of Divine mysteries, we feel the need of lifting up our mantled eyeballs to the great Father of lights.

II THE MYSTERY DOES NOT COME WITHOUT DUE PREPARATION HAVING BEEN MADE FOR IT. Not only is the New Testament contained in the Old, but the whole pre-Christian period is one long preparation for the coming of Christ. 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 Christward 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 time, "the pivot on which the entire plan of God moves." Thus we find "the Incarnation to be the center of gravity to the world"s great movements.

III BUT THE MYSTERY OF THE GOSPEL WHICH THE APOSTLE MADE KNOWN WAS A VERY LARGE AND INCLUSIVE THING, EMBRACING JEW AND GENTILE, HEAVEN AND EARTH, IN ITS FULL AND GRADUAL DEVELOPMENT. Sometimes it appears as if it meant only Christ: "To whom God would 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 Christian Church upon conditions of perfect equality with the Jews: "The mystery of Christ, 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; that the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the gospel". (Eph_3:4-6) It was no mystery to pre-Christian ages that the Gentiles would be afterwards included in the Christian Church for the prophetic Scriptures are full of the subject; but it was never known till after the day of Pentecost that the theocracy itself was to be abolished, and that a new dispensation was to be established, under which the old distinction of Jew and Gentile was to be abolished. Sometimes it appears as if it meant a Divine purpose or plan, with Christ for its Center, stretching out over the whole length of the Christian dispensation, and finally re-collecting into one "things on earth" and "things in heaven" (vers. 9, 10). In fact, it means all three things; for the Divine plan for "the summing up" of all things 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, to whom shall be "the gathering of the people" in all ages of the world. This is the mystery of the gospel: not the Church, as some say, restricting the term to believers of the Christian dispensation; for it was by the Church the mystery was to be made known: "To the intent that now unto the principalities and powers in heavenly places might be known by 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 heaven and in earth. T.C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Having made known to us - By his word and by his Spirit. The mystery of his will - The gracious scheme of salvation by faith, which depends on his own sovereign will alone. This was but darkly discovered under the law; is now totally hid from unbelievers; and has heights and depths which surpass all the knowledge even of true believers.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

mystery

See, Rom 16:25; Rom 16:26; Eph 3:3. (See Scofield "Mat 13:11").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

9. Having made known unto us. To all who receive the adoption of Christ. The mystery of his will. The word “mystery” is used in the sense of something beyond human comprehension until revealed. This “mystery of his will” is revealed and is declared in the next verse. According to his good pleasure. See verse 5.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

according to what pleased him

Possible meanings are 1) "because he wanted to make it known to us" or 2) "which was what he wanted."

which he demonstrated in Christ

"he demonstrated this purpose in Christ"

in Christ

"by means of Christ"

with a view to a plan

A new sentence can be started here. AT: "He did this with a view to a plan" or "He did this, thinking about a plan"

for the fullness of time

"for when the time is right" or "for the time that he has appointed"

translationWords

mystery

in Christ

heaven

earth

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

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 [προεθετο] . Only here, Rom 1:13; Rom 3:25 (note).

In Himself [εν αυτω] . 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.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.