(VERSES 9-10)

“Having made known unto us the mystery of His will, according to His good pleasure which he hath purposed within Himself”

         “Having made known unto us the mystery of His will”
         Literally:  “making known to us the mystery of His will.”

         Paul is now getting to the very “meat” of this chapter–that God has revealed to us the mystery of His will and purpose.  Paul is pointing out the SECOND thing that Christ did for us:  because we have been made members of His body and members of the household of God; consequently, we have entered into a knowledge of God’s plan.  Having been revealed to us outwardly by the preaching of the gospel; inwardly, by the illumination of the Spirit.  The thing that had previously been hidden and is now revealed was not the gospel, but God's purpose with reference to its limits or sphere (3:6). 
         In the Bible a mystery is not a whodunit, or something like a mystery novel.  A mystery in Scripture means that God has revealed something that, up to that time, had never been known or revealed. There are two elements which always enter into a N.T. mystery:
1.      It cannot be discovered by human agencies, for it is always a revelation from God.
2.      It is revealed at the proper time and not concealed, and enough is revealed to establish the fact without all the details being disclosed.

         The Greek word “mystery” (mustêrion) means, literally, “something into which one must be initiated before it is fully known” (from (mueô), 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 as used in the N.T. There it means 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 Savior came, and which had been till that time a mystery– concealed truth– though, when it was revealed, there was nothing incomprehensible in it. Thus we read in Col. 1:26, “The mystery which hath been hid from ages and from generations, but now is made manifest to his saints.”
          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 men 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.
          What then, to Paul, was the mystery of the will of God?  It was that the gospel was now open to the Gentiles.  Through the sacrifice of Jesus, God had revealed His love and care and His grace and mercy are not meant only for the Jews but for the whole world. God's purpose of redemption was before hidden heretofore in His counsels, but now revealed:

        “And for me, that utterance may be given unto me, that I may open my mouth boldly to make known the mystery of the gospel” (Eph. 6:19).

       “{Even} the mystery which hath been hid from ages and from generations, but now is made manifest to His saints”
        “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. 1:26-27).    

        “Now to Him that is of power to establish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began” (Rom. 16:25).

         This “mystery” is not like the pagan mysteries, which were imparted only to the initiated few.  ALL Christians are the initiated. Only unbelievers are the uninitiated.  God’s 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 Scofield Reference Bible (p. 1014)
lists eleven mysteries in the New Testament:

1.     The Mystery of the Kingdom of Heaven (Matt. 13:3-50)
2.     The Mystery of Israel’s Blindness during this Age (Rom. 11:25 with context)
3.     The Mystery of the Translation of Living Saints at the End of this Age (I Cor. 15:51-52; I Thess. 4:13-17).
4.     The Mystery of the N.T. Church as One Body Composed of Jews and Gentiles (Eph. 3:1-12; 6: 19; Rom. 16:25;  Col. 4:3.
5.     The Mystery of the In-Living Christ (Gal. 2:20; Col. 1:26-27).
6.     The Mystery of The Church as the Bride of Christ (Eph. 5:23-32).
7.     The Mystery of God, even Christ”—Christ as the incarnate fullness of God-head embodied, in whom all the divine wisdom for man subsists (I Cor. 2:7; Col. 2:2, 9).
8.     The Mystery of The Process by which Godliness is Restored to Man (I Tim. 3:16).
9.     The Mystery of Iniquity (II Thess. 2:7; ref. Matt. 13:33).
10.    The Mystery of the Seven Stars (Rev. 1:20).
11.    The Mystery of Babylon (Rev. 17:5-7).

         Just think, even with all of these, the Lord has not told us everything!   Simply, a mystery is something that God has not previously revealed but now reveals to us.  For Paul, the essential mystery is the way in which God through Christ brings men back into fellowship with Himself.  Men have no correct views of salvation through faith in Christ, except as God reveals it to them; and no disposition to believe on him except as God gives it.
         God chose Paul to be His mouthpiece to open this 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. 

         Regarding mysteries, the N.T. does not convey the idea of something mysterious, but rather of something that is now revealed.  Simply speaking, the word reveals a truth now revealed, something that has previously been hidden, and even more important, the understanding of God’s will to reveal it, and on man’s desire to receive it.

         “according to His good pleasure”
         Literally:  “according to His good pleasure

Showing the reason 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. The Gospel is sent when and where God has determined within Himself it shall go; and persons are called by it according to His purpose and grace.  It will do what He wills it to do.

“which He hath purposed within Himself”
 Literally:  “which He purposed in Himself”

         This is referring to that design which God had purposed in Himself, not being induced by any consideration from without; without foreign aid or counsel. His purposes originated in His own mind, and were concealed until He chose to make them known.–“Who hath saved us, and called {us} with an holy calling, not according to our works, but according to His own purpose and grace which was given us in Christ Jesus before the world began” (II Tim. 1:9).

“That in the dispensation of the fullness of times He might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in Him.”

         “That in the dispensation of the fullness of times"
Literally:  “for in (unto)the administration of the fullness of the times”

         The Christian dispensation appointed by Him, to be introduced when the full time should come. Dispensation can mean a stewardship, an order, or an administration.  It is an order or system that is put into effect; it is the way of doing things.  A dispensation may fit into a certain period of time, but it actually means the way God runs something at a particular time; it is the way God does things.  The Bible really speaks of seven dispensations.

       DISPENSATION:  (oikonomia)–The word oikonomia, which is the same as our word “economy,” signifies, the plan which the master of a family, or his steward, has established for the management of the family.  In the Greek text the definite article “the” does not exist.  The clause is connected with the previous one: Literally: “the mystery which He purposed in Himself unto a dispensation.”

         It also signifies, a plan for the management of any sort of business. Here it means the Dispensation of the Gospel, that plan by which God has provided salvation for a lost world; and according to which He intends to gather all believers, both Jews and Gentiles, into one Church under Jesus Christ, their head and governor.
         This word, “dispensation,” when used in the Scriptures, is another word somewhat like “mystery.”  It is a word that is often misunderstood.  It is not just a period of time.   The Bible teaches us of seven dispensations of time.

1.      INNOCENCE  
         Ended with Adam’s and Eve’s expulsion from Eden (Gen. 3:24).
         Ended with the Judgment of the Flood (Gen. 6-9).
         From the Flood to Abraham.
4.      PROMISE
         From Abraham to Moses on Sinai
5.      LAW
       From Sinai to Calvary
6.      GRACE
         From Calvary to the Rapture (Translation) of the Church
5B.   LAW
Temporary restoration of the Law while God deals with Israel to prepare them to accept their Messiah/King.
7.      KINGDOM
         Return of Christ to reign on earth in the Millennial Kingdom

       FULLNESS OF TIMES: (plêrômatos tôn kairôn)–What is the fullness of time?’  God is moving everything forward to the time when Christ will rule over all things in heaven and earth–“Thy Kingdom come.  Thy will be done in earth, as {it is} in heaven” (Matt. 6:10). 

         This is the fullness, the (pleroma), when everything is going to be brought under the rule of Christ Jesus.  All that is past, present and future is moving toward that time when every knee must bow and every tongue must confess that Jesus is Lord.  By this phrase we may understand either the Gospel dispensation, which is the aim of all preceding dispensations, and the last that shall be afforded to man; or that advanced state of the world which God saw to be the most proper for the full manifestation of those benevolent purposes which He had formed in Himself relative to the salvation of the world by Jesus Christ.  “But when the fullness of the time was come, God sent forth His Son, made of a woman, made under the Law” (Gal. 4:4).
         When the times were fully completed; when all the periods should have passed by which God had prescribed, or judged necessary to the completion of the object. The period referred to here is that when all things shall be gathered together in the Redeemer at the winding up of human affairs, or the consummation of all things. The arrangement was made with reference to that, and embraces all things which inconduced to that. The plan stretched from before “the foundation of the world” to the period when all times should be completed; and of course all the events occurring in that intermediate period were embraced in the plan.

         “He might gather together in one all things in Christ,”
         Literally:  “to head up all things in Christ”

That the scattered families and tribes of men, both Jews and Gentiles, should all be gathered and united under one head, Christ.   

       GATHER TOGETHER:  (anakephalaiôsasthai)-Literally, to sum up, to recapitulate, as an orator does at the close of his discourse.

          It is from (kephalê)—“the head;” or (kephalaion)–“the sum,” the chief thing, the main point. In the N.T. the word means, “to collect under one head,” or, “to comprehend several things under one.” Rom. 13:9–“It is briefly comprehended,” i.e. summed up under this one precept:  LOVE. 
          In the passage before us, it means that God would sum up all things in heaven and earth through the Christian dispensation; that He would make one empire under one Head, with common feelings, and under the same laws. The reference is to the unity which will hereafter exist in the kingdom of God, when all His friends on earth and in heaven shall be united, and all shall have a common Head. Now there is alienation. The earth has been separated from other worlds by rebellion. It has gone off into apostasy and sin. It refuses to acknowledge the Great Head to which other worlds are subject, and the object is to restore it to its proper place, so that there shall be one great and united kingdom.

ALL THINGS:  (panta)–In the widest sense, by subjecting everything in heaven and earth to the dominion of Christ.  The phrase, “all things” which in the Greek expresses absolute universality, is qualified by “both which are in heaven and which are in earth.”

God's purpose is to sum up the whole creation in Christ, the Head of angels, with whom He is linked by His invisible nature, and of men with whom He is linked by His humanity; of Jews and Gentiles; of the living and the dead (3:15); of animate and inanimate creation. Sin has disarranged the creature's relation of subordination to God. God means to gather up all together in Christ; or as Col. 1:20 says, “By Him to reconcile all things unto Himself, whether things in earth or things in heaven.”

 “That Christ is the Head both of angels and men; an head of confirmation to the angels, of redemption to fallen man: both angels and saints in heaven and on earth make up one family, of which Christ is the head; the angels are a part of the worshippers of Christ as well as we, they are a part of his family and household; the angels fill our churches as well as men, and are present in our congregations and assemblies (I Cor. 11:10).”–William Burkitt’s Notes


“In whom also we have obtained an inheritance, being predestinated according to the purpose of Him Who worketh all things after the counsel of His own will:”

Take note of Paul’s changing of personal pronouns in this epistle; that is, his changing between first and second persons.  These changes signify the difference between Jews and Gentiles.  The end of v. 12 will make it clear that this is the case.  God’ great plan for man’s redemption began with the Jews “being predestinated according to the purpose of Him who worketh all things after the counsel of His own will.”  They were marked out beforehand to have a part in God’s purpose.

         “In whom also we have obtained an inheritance”
         Literally:  “in Whom we also have been chosen to an inheritance”

        IN WHOM:  (en hôi)–Here we see the THIRD thing that Christ has done for us:  He has given us an inheritance.  This inheritance is described by Peter as being “incorruptible, and undefiled, that fadeth not away,” (I Peter 1:4) and is reserved for us in heaven.  It is described as the “unsearchable riches” of Christ. 

We who are in Christ are made the heritage of God, or God's part.  He rewards us for something we have not done.  It is the overall purpose and plan of God that believers should have a part in Christ’s inheritance.  Believers are going to inherit with Christ because they are in Christ.

        WE:  There is much debate as to whom Paul is really referring.  Here the “we” may be referring to the apostle and his fellow-laborers; or it may refer to all believers.  This seems to be the correct interpretation. “We the ministers of religion first believed, and have obtained all inheritance in the hopes of Christians, that we should be to the praise of God's glory; and you also, after hearing the word of truth, believed,” (v. 13).

        OBTAINED: (kleroô)Literally, “to acquire by lot,” and then “to obtain, to receive.”  Here it means that they had received the favor of being to the praise of His glory, for having first trusted in the Lord Jesus.

We are in Christ made the heritage of God, or God's part. An inheritance; heirship with Christ to the blessedness of heaven. We-believing Jews have obtained an inheritance; what was promised to Abraham and His spiritual seed, i.e., the adoption of sons, and the kingdom of heaven, signified by the privileges under the Mosaic dispensation, and the possession of the promised land, but all these privileges being forfeited by the rebellion and unbelief of the Jews, they are now about to be finally cut off, and the believing part to be put in possession of the blessings promised to Abraham and his spiritual seed, by faith; for without a re-election, they cannot get possession of these spiritual privileges.

        INHERITANCE:  (klêronomia)–This is a kindred word to the verb kleroô (“to acquire by lot”), though it is not exactly what is being expressed here:  that those who are God’s portion have their inheritance in Him.  Paul here is speaking of the O.T. beginning of the outworking of God’s purpose for me, as he says that “we” (the Jews) became His people.

“being predestinated”   
 Literally: having been predestinated (prooristhentes)–This same word for “predestinated” that was used back in v. 5. 

This great plan for man’s redemption began with the Jews.  They were “marked out before” to have a part in God’s purpose.  Keep in mind that this is the purpose of a personal God Who is active in the world, working out His own will in wisdom and grace. This is the force or meaning of the words “in-working” (energountos), literally, “energizing” all things; then His determined “counsel” (boulê), literally, “determined plan;” then His “will” (thelêma), or wish–see vv, 5, 9.

        “Him, being delivered by the determinate counsel and foreknowledge of God…” (Acts 2:23).
        “For to do whatsoever Thy hand and Thy counsel determined before to be done” (Acts 4:28).

         They were “marked out beforehand” to have a part in God’s purpose, and that purpose is not, as it were, blueprints of history which are followed out automatically as the years and centuries pass.  It is the purpose of the personal God who is active in the world, working out His own will in wisdom and grace (ref. Rom. 8:28).
         God having determined to bring both Jews and Gentiles to salvation, not by works, nor by any human means or schemes, but by Jesus Christ; that salvation being defined and determined before in the Divine mind, and the means by which it should be brought about all being according to His purpose, who consults not his creatures, but operates according to the counsel of His own will which is forever wise, gracious, and good.

“The foreordination of Israel, as the elect nation, answers to that of the spiritual Israelites, believers, to an eternal inheritance, which is the thing meant here. The “we” here and in Eph. 1:12, means Jewish believers (whence the reference to the election of Israel nationally arises), as contrasted with “you” (Eph 1:13) Gentile believers.”–James-Fausset-Brown Commentary

As Paul speaks of obtaining the inheritance, he most evidently refers to that of which the promised land was the type and pledge.  And as that land was assigned to the Israelites by limit and lot, both of which were appointed by God so the salvation now sent to the Gentiles was as expressly their lot or portion, as the promised land was that of the people of Israel. All this shows that the Israelites were a typical people; their land, the manner of possessing it, their civil and religious code, etc., etc., all types; and that in, by, and through them, God had fore-determined and fore-ascertained a greater and more glorious people, among whom the deepest counsels of his wisdom should be manifested, and the most powerful works of his eternal mercy, grace, holiness, goodness, and truth, be fully exhibited.  Thus there was nothing accidental or by chance in the Christian scheme; all was the result of infinite counsel and design; i.e., boulê.      

         according to the purpose
       Literally:  “according to {the} purpose”

       The word here rendered “purpose” (prothesin) means, properly, “a proposition, or a laying down anything in view of others;” and is thus applied to the bread that was laid on the table of showbread,  (Matt. 12:4; Mark 2:26; Luke 6:4). Hence it means, when applied to the mind, “a plan or purpose of mind.” It implies that God had a plan, or purpose, or intention, in regard to all who became Christians.  They are not saved by chance or haphazard happening.
         God does not convert men without design; and His designs are not new, but are eternal. What He does, He always meant to do. What it is right for Him to do, it was right always to intend to do. What God always meant to do, is His purpose or plan. That He has such a purpose, in regard to the salvation of His people, is often affirmed (v. 11; 3:11; Rom. 9:11; II Tim 1:9; Jer. 31:3). This call was purposed from the time that God promised a Deliverer of the fallen race (Gen. 3:15).

         “of Him Who worketh all things after the counsel of His own will”
         Literally:  “of the {One} working all things according to His {own} will”

Of God, the universal Agent.  Not arbitrary caprice, but infinite wisdom (“counsel”– boulê),  joined with sovereign will (thelêma).  There is much debate as to whom Paul is really referring. 

“That we should be in the praise of His glory, who first trusted in Christ”

This verse is one of those glorious doxologies (praises) that we find throughout this epistle.  Paul has just finished telling us about the work of Christ,   God does not exist to respond to the whim of the believer; au contraire mon frere, the believer exists for the glory of God. When the believer is living in the center of the will of God, he is living in a life of fullness, and of satisfaction and of joy.  This will deliver you from the psychologists and psychiatrists; but when you are not in the will of God, there is trouble brewing for you.  We exist today for the praise of His glory and that is enough. 

         “That we should be in the praise of His glory,”
         Literally:  “for us to be to {the} praise of His glory”

Jews, now apostles and messengers of God, to whom the first offers of salvation were made, and who were the first that believed in Christ. God’s plan for the Jews was that they should be the praise of God’s glory–“This people have I formed for Myself; they shall show forth My praise” (Isa. 43:12).  This is the final result of our predestination and adoption. That we Jews, now apostles and messengers of God, to whom the first offers of salvation were made, and who were the first that believed in Christ.

       THE PRAISE OF HIS GLORY–By being the means of preaching Christ crucified to the Gentiles, and spreading the Gospel throughout the world

         “who first trusted in Christ”
         Literally:  “the one having previously trusted in (hoped)

         Rather (we Jewish Christians), “who have before hoped in the Christ:” who before the Christ came, looked forward to His coming, waiting for the consolation of Israel. Compare Acts 26:6,7, “I am judged for the hope of the promise made of God unto our fathers: unto which our twelve tribes, instantly serving God day and night, hope to come.” Acts 28:20, “the hope of Israel” [ALFORD].
         As to the Jews, who were first called by Christ and His apostles, and who were the first that trusted or hoped in Christ for salvation, before there was any considerable number of converts among the Gentiles, Paul declares, that these Jewish believers, whereof himself was one, had in and through Christ, obtained a right to be God's portion and a peculiar people: but together with their being God's portion, they should have a right to an inheritance.  The gospel was first preached to the Jews, and from them were its first fruits gathered.           

“In whom ye also
{trusted}, after that ye heard the Word of truth, the gospel of your salvation:  in whom also after that ye believed, ye were sealed with the Holy Spirit of promise.

         “In whom ye also {trusted}
         Literally:  “In whom also you”–

Referring to the Gentile believers, the Ephesians, whom Paul now particularly addresses; (as if he were saying, “you too”), and who participated of the same grace and privileges with the believing Jews.  This stands in contrast with those who had first embraced the gospel:  the Jewish “we” of v. 12.

         “after that ye heard the Word of truth,”
         Literally:  “hearing the Word of truth”

Referring to the gospel message which is the very instrument of sanctification, and of the new birth This might be better, on hearing; without the strong suggestion of sequence of time given by KJV.. On the all-importance of “hearing,” in order to salvation see Rom. 10:14–“How then shall they call on Him in whom they have not believed?  And how shall they believe in Him of whom they have not heard?  And how shall they hear without a preacher?”

“Sanctify them through Thy truth; Thy Word is truth” (John 17:17).

“Of His own will begat He us with the Word of truth…” (James 1:18).

The phrase, “the word of truth,” means “the true word or message.” It was a message unmixed with Jewish traditions or Gentile philosophy. There is a contrast here between the Jewish believers, looking on in hope and gladly embracing its fulfilment, and the Gentiles, who had no such hope, and who therefore waited “for the word of the truth” (the full truth, not veiled in type or symbol), the glad tidings of a present salvation. The greater emphasis is laid on the latter process which seems intended to impress on the Gentiles a sense of the simpler and fuller means by which they were led to Christ. 

           “ye were sealed with the Holy Spirit of promise.”
         Literally:  “you were sealed with the Holy Spirit of promise”

         To seal an instrument is to make it sure; to acknowledge it as one’s own; to pledge veracity that it is true and binding, as when a man seals a bond, a deed, or a will.   We express our firm conviction that it is true, and that God who has spoken it is true. We vouch for the veracity of God, and assume as our own the proposition that it is the truth of God.
        To set a seal on one as a mark or stamp as the marks of ownership. Marked and authenticated as God's heritage.  “And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption” (4:30).  To seal is to confirm or approve as ours.  This is done when we set our seal to a compact, or deed, or testament, by which we ratify it as our act.

        HOLY SPIRIT:  (Hagôi Pneumati)– He is holy both in His nature and in His operations, and promised to all the children of God. He is the Spirit promised both in the Old and New Testaments.

        “And it shall come to pass afterward, {that I} will pour out my Spirit upon all flesh…” (Joel 2:28).

        “And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the Spirit of grace…” Zech. 12:10).

        “”He that believeth on Me, as the Scripture hath said, out of His belly shall flow rivers of living water.
        “But this spake He of the Spirit, which they that believe on Him should receive:  for the Holy Ghost was not yet
{given}(John 7:38-39).

The Holy Spirit, by sanctifying of us, discriminates and distinguishes us from the rest of the world, secures and preserves us from the fatal danger of a ruinous apostasy, and confirms our hopes of the glorious inheritance.

“Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of His glory.”

“Which is the earnest of our inheritance”
Literally:  “Who is an earnest of our inheritance”

         The definite article, “the” is not in the original Greek text.  It was added by the English translators.

        EARNEST:  (arrobôn)–Evidently the Hebrew word ‘erabhon seems to have found its way into the Greek language, perhaps through Phoenician traders.  It has the meaning of a “token in kind,” and is an indicator or portent of future possession.

         The presence of the Holy Spirit is really a foretaste of future bliss, for the life that He implants in the believer comes from heaven itself.  In the ancient world, when a sack or crate, or any other form of packaging, was sent, it was sealed with a seal (a stamp over wax) in order to in show where it had come from and to whom it belonged.  This earnest of the Holy Spirit’s is the seal that shows that a person belongs to God.  He is the pledge assuring us that someday God will bring us into full possession of all that He has planned for us.       

“Now He which establisheth us with you in Christ, and hath anointed us, {is} God;
“Who hath also sealed us, and given the earnest of the Spirit in our hearts”
(II Cor. 1:21-22)

         “Until the redemption of the purchased possession”
         Literally:  “To {the} redemption of the purchased possession”

         In today’s financial world, “earnest” money is the down payment and pledge that a person puts down on a piece of property.  It means that the person wants that property to be held for him and the person’s promise that the rest of the payment will be forth coming.  Likewise, the Holy Spirit is the pledge sent by Christ that the full blessings of Eternity are being held for us.  The best is yet to come.  We already have our inheritance marked for us.  It is being held for our later possessing, and the Holy Spirit is our guarantee that this will take place.
         For us, our possession has already been redeemed and paid for.  This redemption took place on a hill called Calvary, that is situated outside of Jerusalem.  The redemption price was the blood of the Lord Jesus Christ–“For ye are brought with a price…” (I Cor. 6:20).  To put it simply, Paul is telling us that the Holy Spirit is our foretaste of the blessedness of heaven; and He is our guarantee that someday we will enter into full possession of the blessedness of all that God has for us.  It is as if God has given us enough to whet our appetites for more, and enough to make it a certainty that He will give all of it to us.

         “unto the praise of His glory”
         Literally:  “to {the} praise of His glory”

To the praise of God’s glorious wisdom, power, and mercy (see v. 6).   For the third time in this paragraph, these, or similar, words are introduced. In this place the precise meaning is that the consummation of redemption will be the highest tribute to God's glory – His infinite excellence will then be wonderfully displayed. Neither men nor angels are qualified to apprehend the glorious excellence of God in an abstract way; it needs to be revealed; exhibited in acts and operations.

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