The Meaning of Ephesians 1:9 Explained

Ephesians 1:9

KJV: Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:

YLT: having made known to us the secret of His will, according to His good pleasure, that He purposed in Himself,

Darby: having made known to us the mystery of his will, according to his good pleasure which he purposed in himself

ASV: making known unto us the mystery of his will, according to his good pleasure which he purposed in him

KJV Reverse Interlinear

Having made known  unto us  the mystery  of his  will,  according to  his  good pleasure  which  he hath purposed  in  himself: 

What does Ephesians 1:9 Mean?

Study Notes

mystery
See, Romans 16:25 ; Romans 16:26 ; Ephesians 3:3 .
mysteries
A "mystery" in Scripture is a previously hidden truth, now divinely revealed; but in which a supernatural element still remains despite the revelation. The greater mysteries are:
(1) The mysteries of the kingdom of heaven Matthew 13:3-50 .
(2) the mystery of Israel's blindness during this age Romans 11:25 (with context);
(3) the mystery of the translation of living saints at the end of this age 1 Corinthians 15:51 ; 1 Corinthians 15:52 ; 1 Thessalonians 4:14-17 .
(4) the mystery of N.T. church as one body composed of Jew and Gentile Ephesians 3:1-11 ; Romans 16:25 ; Ephesians 6:19 ; Colossians 4:3 .
(5) the mystery of the church as the bride of Christ Ephesians 5:28-32 .
(6) the mystery of the inliving Christ Galatians 2:20 ; Colossians 1:26 ; Colossians 1:27 .
(7) the "mystery of God even Christ," i.e. Christ as the incarnate fullness of the Godhead embodied, in whom all the divine wisdom for man subsists Colossians 2:2 ; Colossians 2:9 ; 1 Corinthians 2:7 .
(8) the mystery of the processes by which godlikeness is restored to man 1 Timothy 3:16 .
(9) the mystery of iniquity 2 Thessalonians 2:7 ; Matthew 13:33 .
(10) the mystery of the seven stars Revelation 1:20 .
(11) the mystery of Babylon Revelation 17:5 ; Revelation 17:7 .
kingdom (See Scofield " Matthew 3:2 ") .

Verse Meaning

This verse probably begins a new thought, as the NIV translators suggested by putting a period at the end of Ephesians 1:8. The New Testament uses the term "mystery" to refer to a truth previously hidden but now made known by divine revelation (cf. Matthew 13:11; Luke 8:10; Romans 11:25; Romans 16:25-26; et al.). [1]
"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. ii19), and also of the secret that a tale-bearer tells (e.g. Ecclus. xxii22). Thus its Christian use is not of necessity derived from its use in the heathen mystery cults so common in New Testament days." [2]
The mystery (lit. secret) revealed here is God"s purpose to bring everything into submission to Jesus Christ in the future ( Ephesians 1:10). God"s "kind intention" (NASB) is His "good pleasure" (NIV, cf. Ephesians 1:5). "In Him" (NASB) means "in Christ" (NIV).

Context Summary

Ephesians 1:1-14 - Our Riches In Christ
This has been called the "Epistle of In-ness,"because it is so full of the preposition in. Saints are flesh and blood like ourselves, and we may be saints. The word means "set apart." We are in Christ and He is in us, and any goodness we have is due to our giving room and scope to Him to realize His own ideals. To be in the heavenlies, Ephesians 1:3, means to live a spiritual life and to draw our reinforcements from the unseen and eternal world, which is focused in our Lord. We are in Him so far as justification is concerned-that is our standing; and He is in us for sanctification-that is the source of a holy and useful life. The condition of a blessed life is the conscious maintenance of this oneness.
The source of all we are, and have, and hope to be, so far as salvation is concerned, is the will of God for us; but the stream flows to us through our Lord, and the end to which all things are moving is the summing-up of all in Christ. As He was the Alpha, so He will be the Omega. The sealing of the Holy Spirit is of incalculable advantage, because it means that we are stamped with the likeness of Christ and so kept inviolate among all the vicissitudes of life. See Esther 8:8; John 6:27. [source]

Chapter Summary: Ephesians 1

1  After Paul's salutation,
3  and thanksgiving for the Ephesians,
4  he treats of our election,
6  and adoption by grace;
11  which is the true and proper fountain of man's salvation
13  And because the height of this mystery cannot be easily attained unto,
16  he prays that they may come to the full knowledge and possession thereof in Christ

Greek Commentary for Ephesians 1:9

The mystery of his will [το μυστηριον του τεληματος αυτου]
Once hidden, now revealed as in Colossians 1:26 which see. See also Colossians 2:3. [source]
Which he purposed [ην προετετο]
Second aorist middle of προτιτημι — protithēmi old verb, for which see note on Romans 1:13; Romans 3:25. [source]
Having made known []
The participle is explanatory of which He made to abound, etc.: in that He made known. [source]
The mystery of His will []
For mystery, see on Romans 11:25; see on Colossians 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 Ephesians 3:9. [source]
Purposed [προέθετο]
Only here, Romans 1:13; Romans 3:25(note). [source]
In Himself [ἐν αὑτῷ]
The best texts read αὐτῷ inHim; but the reference is clearly to God, not to Christ, who is expressly mentioned in the next verse. [source]

Reverse Greek Commentary Search for Ephesians 1:9

Romans 3:25 Set forth [προέθετο]
Publicly, openly ( πρό ); correlated with to declare. He brought Him forth and put Him before the public. Bengel, “placed before the eyes of all;” unlike the ark of the covenant which was veiled and approached only by the high-priest. The word is used by Herodotus of exposing corpses (v. 8); by Thucydides of exposing the bones of the dead (ii. 34). Compare the shew-bread, the loaves of the setting-forth ( τῆς προθεσέως ). See on Mark 2:26. Paul refers not to preaching, but to the work of atonement itself, in which God's righteousness is displayed. Some render purposed or determined, as Romans 1:13; Ephesians 1:9, and according to the usual meaning of πρόθεσις purposein the New Testament. But the meaning adopted here is fixed by to declare. [source]
Romans 11:25 Mystery [μυστήριον]
In the Septuagint only in Daniel. See Daniel 2:18, Daniel 2:19, Daniel 2:27, Daniel 2:28, Daniel 2:30, of the king's secret. It occurs frequently in the apocryphal books, mostly of secrets of state, or plans kept by a king in his own mind. This meaning illustrates the use of the word in passages like Matthew 13:11, “mysteries of the kingdom of heaven” - secret purposes or counsels which God intends to carry into effect in His kingdom. So here; Romans 16:25; Ephesians 1:9; Ephesians 3:9; Colossians 1:26, Colossians 1:27; Colossians 2:2; Colossians 4:3; Revelation 10:7. In Justin Martyr (second century) it is commonly used in connection with σύμβολον symbol τύπος type παραβολή parableand so is evidently closely related in meaning to these words. Compare Revelation 1:20; Revelation 17:7, This meaning may possibly throw light on Ephesians 5:32. In early ecclesiastical Latin μυστήριον was rendered by sacramentum, which in classical Latin means the military oath. The explanation of the word sacrament, which is so often founded on this etymology, is therefore mistaken, since the meaning of sacrament belongs to μυστήριον and not to sacramentum in the classical sense. In Ephesians 3:3-6, Paul uses the word as here, of the admission of the Gentiles. [source]
Romans 10:1 My heart's desire [ἡ εὐδοκία τῆς ἐμῆς καρδίας]
More literally, the good will of my heart. See on Luke 2:14. Compare Philemon 1:15; Philemon 2:13; Ephesians 1:5, Ephesians 1:9; 2 Thessalonians 1:11. [source]
Romans 1:13 Oftentimes I purposed [πολλακις προετεμην]
Second aorist middle of προτιτημι — protithēmi old verb to place, to propose to oneself, in N.T. only here, Romans 3:25; Ephesians 1:9. See note on Acts 19:21 for this purpose. [source]
Romans 10:1 Desire [ευδοκια]
No papyri examples of this word, though ευδοκησις — eudokēsis occurs, only in lxx and N.T., but no example for “desire” unless this is one, though the verb ευδοκεω — eudokeō is common in Polybius, Diodorus, Dion, Hal. It means will, pleasure, satisfaction (Matthew 11:26; 2 Thessalonians 1:11; Philemon 1:15; Philemon 2:13; Ephesians 1:5, Ephesians 1:9). [source]
Romans 3:25 Set forth [προετετο]
Second aorist middle indicative. See note on Romans 1:13 for this word. Also in Ephesians 1:9, but nowhere else in N.T. God set before himself (purposed) and did it publicly before (προ — pro) the whole world. [source]
Ephesians 3:2 If so be that ye have heard [ει γε ηκουσατε]
Condition of first class with ει — ei and first aorist active indicative and with the intensive particle γε — ge that gives a delicate touch to it all. On οικονομιαν — oikonomian (stewardship, dispensation) see Ephesians 1:9; Ephesians 3:9; Colossians 1:25. [source]
Ephesians 3:3 By revelation [κατα αποκαλυπσιν]
Not essentially different from δι αποκαλυπσεως — di' apokalupseōs (Galatians 1:12). This was Paul‘s qualification for preaching “the mystery” (το μυστηριον — to mustērion See note on Ephesians 1:9). [source]
Ephesians 5:32 This mystery is great [το μυστηριον τουτο μεγα εστιν]
For the word “mystery” see note on Ephesians 1:9. Clearly Paul means to say that the comparison of marriage to the union of Christ and the church is the mystery. He makes that plain by the next words. [source]
Colossians 1:25 According to the dispensation of God [κατα την οικονομιαν του τεου]
“According to the economy of God.” An old word from οικονομεω — oikonomeō to be a house steward (οικοσ νεμω — oikosπληρωσαι τον λογον του τεου — nemō) as in Luke 16:2-4; 1 Corinthians 9:17; Ephesians 1:9; Ephesians 3:9. It was by God‘s stewardship that Paul was made a minister of Christ. [source]
2 Thessalonians 2:7 Mystery of iniquity [μυστήριον τῆς ἀνομίας]
Better, of lawlessness. The phrase is unique in N.T. and olxx. Mystery is found in various combinations, as mystery of the kingdom of heaven, Matthew 13:11: of God, 1 Corinthians 2:1: of his will, Ephesians 1:9: of Christ, Ephesians 3:4: of the gospel, Ephesians 6:19: of faith, 1 Timothy 3:9: of godliness, 1 Timothy 3:16: of the seven stars Revelation 1:20: of the woman, Revelation 17:7. A mystery does not lie in the obscurity of a thing, but in its secrecy. It is not in the thing, but envelops it. Applied to a truth, it signifies a truth once hidden but now revealed or to be revealed; a truth which without special revelation would be unknown. It is almost universally found in connection with words signifying publication or revelation. See on Matthew 13:11. The mystery of lawlessness is the mass of lawlessness yet hidden, but which is to reveal itself in the person and power of Antichrist. The position of the word is emphatic, emphasizing the concealed character of the evil power. [source]
2 Thessalonians 1:11 All the good pleasure of his goodness [πᾶσαν εὐδοκίαν ἀγαθωσύνης]
Wrong. Paul does not mean all the goodness which God is pleased to bestow, but the delight of the Thessalonians in goodness. He prays that God may perfect their pleasure in goodness. So Weizsäcker, die Freude an allem Guten. The Rev. desire for εὐδοκίαν is infelicitous, and lacks support. Ἁγαθωσύνη goodness(P. see on Romans 3:19) is never predicated of God in N.T. In lxx, see Nehemiah 9:25, Nehemiah 9:35. Ἑυδοκία goodpleasure, delight, is a purely Biblical word. As related to one's self, it means contentment, satisfaction: see Song of Solomon 3:4; 16:12. As related to others, good will, benevolence. Luke href="/desk/?q=lu+10:21&sr=1">Luke 10:21, Ephesians 1:5, Ephesians 1:9; Philemon 1:15; Philemon 2:13; Ps. of Song of Solomon 8:39. [source]
1 Timothy 1:4 A dispensation [οικονομιαν]
Pauline word (1 Corinthians 9:17; Colossians 1:25; Ephesians 1:9; Ephesians 3:9; 1 Timothy 1:4), Luke 16:2-4 only other N.T. examples. In faith (εν πιστει — en pistei). Pauline use of πιστις — pistis f0). [source]
1 Timothy 1:4 To fables [μυτοις]
Dative case of old word for speech, narrative, story, fiction, falsehood. In N.T. only 2 Peter 1:16; 1 Timothy 1:4; 1 Timothy 4:7; Titus 1:14; 2 Timothy 4:4. Genealogies (γενεαλογιαις — genealogiais). Dative of old word, in lxx, in N.T. only here and Titus 3:9. Endless Old verbal compound (from α — a privative and περαινω — perainō to go through), in lxx, only here in N.T. Excellent examples there for old words used only in the Pastorals because of the subject matter, describing the Gnostic emphasis on aeons. Questionings (εκζητησεις — ekzētēseis). “Seekings out.” Late and rare compound from εκζητεω — ekzēteō (itself Koiné{[28928]}š word, Romans 3:11 from lxx and in papyri). Here only in N.T. Simplex ζητησις — zētēsis in Acts 15:2; 1 Timothy 6:4; Titus 3:9; 2 Timothy 2:23. A dispensation Pauline word (1 Corinthians 9:17; Colossians 1:25; Ephesians 1:9; Ephesians 3:9; 1 Timothy 1:4), Luke 16:2-4 only other N.T. examples. In faith (εν πιστει — en pistei). Pauline use of πιστις — pistis f0). [source]
1 Timothy 1:4 Endless [απεραντοις]
Old verbal compound (from α — a privative and περαινω — perainō to go through), in lxx, only here in N.T. Excellent examples there for old words used only in the Pastorals because of the subject matter, describing the Gnostic emphasis on aeons. Questionings (εκζητησεις — ekzētēseis). “Seekings out.” Late and rare compound from εκζητεω — ekzēteō (itself Koiné{[28928]}š word, Romans 3:11 from lxx and in papyri). Here only in N.T. Simplex ζητησις — zētēsis in Acts 15:2; 1 Timothy 6:4; Titus 3:9; 2 Timothy 2:23. A dispensation Pauline word (1 Corinthians 9:17; Colossians 1:25; Ephesians 1:9; Ephesians 3:9; 1 Timothy 1:4), Luke 16:2-4 only other N.T. examples. In faith (εν πιστει — en pistei). Pauline use of πιστις — pistis f0). [source]
1 Peter 1:20 Before the foundation of the world [προ καταβολης κοσμου]
This precise curious phrase occurs in John 17:24 in the Saviour‘s mouth of his preincarnate state with the Father as here and in Ephesians 1:4. We have απο καταβολης κοσμου — apo katabolēs kosmou in Matthew 25:34 The preincarnate Messiah appears in the counsels of God also in 1 Corinthians 2:7; Colossians 1:26.; Ephesians 1:9.; Ephesians 3:9-11; Romans 16:25; 1 Timothy 1:9.But was manifested (πανερωτεντος δε — phanerōthentos de). First aorist (ingressive) passive participle of πανεροω — phaneroō referring to the Incarnation in contrast with the preexistence of Christ (cf. John 1:31; 1 John 3:5, 1 John 3:8).At the end of the times Like επ εσχατου των ημερων — ep' eschatou tōn hēmerōn (Hebrews 1:2). The plural χρονοι — chronoi doubtless referring to successive periods in human history until the fullness of the time came (Galatians 4:4).For your sake (δι υμας — di' humās). Proof of God‘s love, not of their desert or worth (Acts 17:30.; Hebrews 11:39.). [source]

What do the individual words in Ephesians 1:9 mean?

having made known to us the mystery of the will of Him according to the pleasure which He purposed in Him
γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος αὐτοῦ κατὰ τὴν εὐδοκίαν ἣν προέθετο ἐν αὐτῷ

γνωρίσας  having  made  known 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: γνωρίζω  
Sense: to make known.
ἡμῖν  to  us 
Parse: Personal / Possessive Pronoun, Dative 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
μυστήριον  mystery 
Parse: Noun, Accusative Neuter Singular
Root: μυστήριον  
Sense: hidden thing, secret, mystery.
τοῦ  of  the 
Parse: Article, Genitive Neuter Singular
Root:  
Sense: this, that, these, etc.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
κατὰ  according  to 
Parse: Preposition
Root: κατά 
Sense: down from, through out.
εὐδοκίαν  pleasure 
Parse: Noun, Accusative Feminine Singular
Root: εὐδοκία  
Sense: will, choice.
προέθετο  He  purposed 
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular
Root: προτίθημι  
Sense: to place before, to set forth.