That the manifold wisdom of God may be made known to the principalities and powers in heavenly places through the church,

“Those who are wise in mind have a certain attribute of nature peculiar to themselves; and they who have shown themselves capable, receive from the Supreme Wisdom a spirit of perception in double measure. For those who practise the common arts, are in what pertains to the senses highly gifted: in hearing, he who is commonly called a musician; in touch, he who moulds clay; in voice the singer, in smell the perfumer, in sight the engraver of devices on seals. Those also that are occupied in instruction, train the sensibility according to which the poets are susceptible to the influence of measure; the sophists apprehend expression; the dialecticians, syllogisms; and the philosophers are capable of the contemplation of which themselves are the objects. For sensibility finds and invents; since it persuasively exhorts to application. And practice will increase the application which has knowledge for its end. With reason, therefore, the apostle has called the wisdom of God "manifold," and which has manifested its power "in many departments and in many modes" -by art, by knowledge, by faith, by prophecy-for our benefit. "For all wisdom is from the Lord, and is with Him for ever," as says the wisdom of Jesus.”

“For the apostle goes on to infer (from his own statement): "in order that unto the principalities and powers in heavenly places might become known through the church the manifold wisdom of God." Whose principalities and powers does he mean? If the Creator's, how does it come to pass that such a God as He could have meant His wisdom to be displayed to the principalities and powers, but not to Himself? For surely no principalities could possibly have understood anything without their sovereign Lord.”

“True, to man it was not revealed; and art thou enlightening Angels and Archangels and Principalities and Powers? I am, saith he. For it was "hid in God," even "in God who created all things." And dost thou venture to utter this? I do, saith he. But whence hath this been made manifest to the Angels? By the Church. Again he saith, not merely the manifold but the much-manifold wisdom, that is, "the multiplied and varied." What then is this? Did not Angels know it? No, nothing of it; for if Principalities knew it not, much less could Angels ever have known it. What then? Did not even Archangels know it? No, nor even they. But whence were they going to know it? Who was to reveal it? When we were taught it, then were they also by us. For hear what the Angel saith to Joseph; "Thou shalt call His Name Jesus, for it is He that shall save His people from their sins." In speaking of "principalities" and "powers," he speaks both of those above and those beneath.”

“And again the Apostle testifies that the angels are taught the things that pertain to God by the dispensation under which man has been placed, for he says: To the intent that now unto the principalities and the powers in the heavenly places might be made known, through the Church, the manifold wisdom of God: thus clearly showing that they are taught through the Church the wisdom of God.”

“Having established the dignity of his office from the greatness of the things committed to him, here the Apostle commends the dignity of his office from the usefulness of its effect, which indeed is the revelation of great things to great persons. Now three things are to be considered concerning this. First, to whom it is revealed, and as to this he says that it may be made known to the principalities, etc.; second, through whom it is revealed, because through the Church; third, what is revealed, because the manifold wisdom of God. For the description of this wisdom the Apostle touches on four points. First its multiplicity, where he says the manifold wisdom of God; second the manner of the multiplicity, where he says according to the eternal purpose; third the authority of the multiplicity, where he adds which he made in Christ Jesus our Lord; fourth the effect of the authority, where he says in whom we have boldness and access. The wisdom, then, which is revealed is manifold, and this manifoldness indeed is touched upon in Job 11:5-6: would that God would speak with you and open his lips to you, that he might show you the secrets of wisdom, and how manifold his law is, etc. Wisdom 7:22: for in her, namely divine wisdom, is a spirit of understanding, holy, one, and manifold, etc. Manifold, namely, in its effects; one, namely, in its essence. The manner of the multiplicity of the revealed knowledge is according to the eternal purpose, that is, the distinction and determination of diverse times. For God ordains that some things be in one time, other things in another, and according to this such wisdom is called manifold according to the eternal purpose, because it adorns diverse times with diverse effects. Now the author of this multiplicity is Christ; hence he says which God made in Christ Jesus our Lord, that is, through Christ. For he himself changes times and their condition. Hebrews 1:1: in many parts and in many ways, etc., through whom he also made the ages. Now what he says which he made, etc., can be referred either to eternal predestination — for the Father made it in his own Son. Above, 1:4: he chose us in him before the foundation of the world, that we should be holy. For the Son himself is the wisdom of the Father, and the Father defines nothing, nor preordains anything, except through wisdom. Or it can be referred to the completion of eternal predestination, which God the Father consummated through the Son. 1 Corinthians 10:11: upon whom the ends of the ages have come — understand: we, upon whom. Now the effect of the author is the greatness of the fruit which comes to us from Christ, which is set down when he says in whom we have boldness, etc. Concerning this he does two things. First he sets down the goods which we receive; second the appropriate means through which we receive them, where he says through faith in him. Now the goods which we receive are two: one pertains to the hope of obtaining, and as to this he says in whom, namely Christ, we have boldness, namely of coming to heaven and the eternal inheritance. John 16:33: have confidence, I have overcome the world. 2 Corinthians 3:4: such confidence we have through Christ toward God. The other good pertains to the capacity of obtaining, and as to this he says and access with confidence, namely we have. Hebrews 4:16: let us approach with confidence to the throne of his glory. Jeremiah 3:19: you shall call me father, and shall not cease to walk after me. Romans 5:2: through whom we have access through faith into this grace in which we stand, and we glory in the hope of the glory of the sons of God. Now through what these things are given to us he adds, saying through faith in him, namely Christ. Romans 5:1: being justified by faith we have peace toward God through our Lord Jesus Christ. That we may then briefly sum up, I say that the manifold wisdom of God, of varied variety, has been revealed according to the distinction and eternal purpose of the ages, which has given us boldness and access to the Father through faith in him. To whom this manifold wisdom of God has been revealed he shows, and then the text set aside above is taken up: that it may be made known to the principalities and powers, from which its greatness appears. And because there are also princes and powers on earth, he adds in the heavenly places, that is, in heaven, where we shall be. Now it must be noted here that principalities and powers are two orders, which by their very name designate preeminence in acting. The order of powers is ordered to repressing the impediments of salvation, but the order of principalities presides over and enjoins the good carrying-out of things. Now that it pertains to the order of principalities to rule is clear from Psalm 67:26 (68:25): the princes went before joined with those who sang psalms, etc. Likewise: the princes of Judah, their leaders, etc. Now that it pertains to powers to repress is clear from Romans 13:3-4: do you wish not to fear the power? Do good, and you will have praise from it; for it is God's minister to you for good; but if you do evil, fear. For not without cause does it bear the sword, etc. Great, then, are those to whom it becomes known: because to the holy angels, through whom the saints are directed and defended. Now through what it becomes known to them, the manifold wisdom of God, he adds, saying through the Church, which indeed has great difficulty. For the Gloss has it, that is, through the apostles preaching in the Church. One understanding can be that the angels learned from the apostles, and this seems to have a certain reason. For we see that in heaven among the higher angels, who are illuminated immediately by God, they illuminate and teach the lower angels, who are not illuminated immediately by God. It does not seem unreasonable, then, to say that the apostles, who are taught immediately by God, teach the angels, according to John 1:18: the only-begotten Son, who is in the bosom of the Father, he has declared him. But this indeed could be said sufficiently enough, were it not that something else occurs to us. For since in Christ there are two natures, namely divine and human, the apostles indeed were taught by Christ immediately as regards the human nature, but the angels, even the lower ones, see the divine nature immediately — otherwise they would not be blessed, since the beatitude of a rational creature consists solely in the vision of the divine essence. It is not fitting, then, nor is there any reason, that we should say that the saints who are in the fatherland are taught by wayfarers however perfect. For although among those born of women there has not arisen one greater than John the Baptist, yet he who is least in the kingdom of heaven is greater than he, as is said in Luke 7:28. Now to say that demons are taught by men, this is credible without prejudice. But that the blessed, who behold the Word immediately, which is a mirror without stain, in which all things shine forth, should be taught by wayfarers, ought not to be said, nor does it seem fitting. It must be said, then, that it became known to the angels through the Church, that is, through the apostles preaching, as the Gloss says, not that the angels learned this from them, but in them. For, as Augustine says in his literal commentary on Genesis, God, before he created creatures — before, I say, in the order of nature, not in the order of time, since according to time all things were created together — placed the natures of natural things into the minds of the angels, whereby it comes about that the angels knew natural things in two ways: because they knew them in the Word, and this knowledge is called morning knowledge. Likewise, they knew them in their own natures, and this is called evening knowledge. Further it must be noted that there are certain natures of the mysteries of grace exceeding the whole of creation, and natures of this kind were not placed into the minds of the angels, but are hidden in God alone. And therefore the angels do not know them in themselves, nor even in God, but they know them insofar as they are unfolded in their effects. Since, then, the natures pertaining to the manifold wisdom of God are of this kind, namely hidden in God alone, and afterward unfolded in these external effects, it is manifest that the angels knew them neither in themselves, nor in the Word itself, nor even from the apostles, nor from other wayfarers; but they knew them as unfolded in the apostles themselves, though previously lying hidden in the divine mind. Just as a house which is in the mind of the craftsman, or the concept of a house to be made, no one can know as long as it lies hidden in the mind, except only he who alone glides into souls, namely God; but after the concept has now been unfolded in an extrinsic effect, because the house has now been made, thus someone is taught about the house now made, which previously lay hidden in the mind of the craftsman — yet he is not taught through the house, but in the house. Hence it now remains that what he says that it may be made known to the principalities, etc., be expounded otherwise, so that that conjunction that be taken not causally, but in a certain consecutive sense, and be read thus: to enlighten what is the dispensation of the mystery hidden from the ages in God, who created all things — hidden nonetheless in such a way that it might become known to the principalities, etc., that is, this mystery was so hidden in God, that it became known thence to the principalities and powers not from eternity, but from an age, since every creature has a beginning; and this, not through the earthly Church, but the heavenly, because there is the true Church, which is our mother and to which we tend and from which our militant Church has been modeled. And thus this word through designates only an order of nature, so that it is said through the heavenly Church, that is, from one to another, just as it is said: that deed became known throughout the whole kingdom or city, because news runs from one to another, according as words run; just as it is said in Acts 9:42, concerning the raising of Tabitha, the beguine of Saint Peter: and it became known throughout all Joppa, and many believed, etc. The Master, however, reports Augustine's teaching otherwise, in this way: to enlighten what is the dispensation, etc., and this through the Church, that is, all who are in the earthly Church; but this is not according to Augustine's intention. Here it could be asked whether the angels knew the mystery of the incarnation from the beginning of the world. The Master answers, saying that it was known to the greater angels, but not to the lesser. Hence they, namely the lesser angels, ask, in Isaiah 63:1: who is this who comes from Edom with dyed garments from Bozrah? But this opinion is against blessed Dionysius. For Dionysius takes two interrogations of the angels concerning Christ from sacred Scripture. One from Psalm 23:8 (24:8): who is this king of glory? Likewise he takes another from Isaiah 63:1: who is this, who comes from Edom, etc.? Now the first interrogation, according to him, is of the lower angels, the second of the highest; which is clear, because to the first God himself does not answer, but another, hence it says: the Lord of hosts, he is the king of glory. But to the second God himself answers immediately, hence it says: I who speak justice, and am a defender to save. Dionysius therefore holds that both groups were ignorant of something and knew something: because from the beginning all knew the mystery of the incarnation in general, but they learned the particular natures as time went forward, that is, in the process of time, according as they were unfolded in external effects.”

“To the intent that now unto the principalities and powers in heavenly places,.... By whom are meant, not civil magistrates, much less evil angels, but the good angels, the angels in heaven; See Gill on Eph 1:21. might be known by the church the manifold wisdom of God; not the perfection of wisdom, nor Jesus Christ the wisdom of God, nor the holy Scriptures; but the Gospel, which is the pure produce of the wisdom of God; which is gloriously displayed in the several doctrines of it; as in election, in choosing men in Christ for the security of their persons, in founding it not upon their works, but his own grace, for the security of his purpose, and in pitching on such persons as he has, for the magnifying of his grace: and in redemption, which is seen in the person of the Redeemer, who is both God and man; and in the manner in which it is effected, being both for the glory of God's grace and mercy, and for the honour of his justice and holiness; and wherein Satan is mortified, sin is condemned, and the sinner saved: and in justification, whereby sinful men become just with God: God is just, and yet the justifier of him that believes; the ungodly is justified, and yet not justified in his ungodliness, but from it: and in the pardon of sin, in which iniquity is forgiven, and yet vengeance is taken on men's inventions; it is an act of mercy, and yet of justice; it is by price, and yet of free grace; and the like may be observed of all other doctrines of the Gospel. And it may be called "manifold", because of its various doctrines and promises and because of the various instances of wisdom in them, and the various persons to whom it is made known, and the various times in which it is displayed: and now under the Gospel this is more clearly known, or made known to the angels by the church of God, through the ministry of the word in it, on which angels attend, being desirous to look more diligently into the mysteries of it; and by the displays of the wisdom and grace of God unto his church and people.”

“That now unto the principalities and powers in heavenly places - Who are these principalities and powers? Some think evil angels are intended, because they are thus denominated, Eph 6:12. Others think good angels are meant; for as these heavenly beings are curious to investigate the wondrous economy of the Gospel, though they are not its immediate objects, see Pe1 1:12, it is quite consistent with the goodness of God to give them that satisfaction which they require. And in this discovery of the Gospel plan of salvation, which reconciles things in heaven and things on earth - both men and angels, these pure spirits are greatly interested, and their praises to the Divine Being rendered much more abundant. Others imagine the Jewish rulers and rabbins are intended, particularly those of them who were converted to Christianity, and who had now learned from the preaching of the Gospel what, as Jews, they could never have known. I have had several opportunities of showing that this sort of phraseology is frequent among the Jews, and indeed not seldom used in the New Testament. Dr. Macknight, whose mode of arguing against this opinion is not well chosen, supposes that "the different orders of angels in heaven are intended, whose knowledge of God's dispensations must be as gradual as the dispensations themselves; consequently their knowledge of the manifold wisdom of God must have been greatly increased by the constitution of the Christian Church." Of this there can be no doubt, whether the terms in the text refer to them or not. By the Church - That is, by the Christians and by the wonderful things done in the Church; and by the apostles, who were its pastors. The manifold wisdom of God - Ἡ πολυποικιλος σοφια· That multifarious and greatly diversified wisdom of God; laying great and infinite plans, and accomplishing them by endless means, through the whole lapse of ages; making every occurrence subservient to the purposes of his infinite mercy and goodness. God's gracious design to save a lost world by Jesus Christ, could not be defeated by any cunning skill or malice of man or devils: whatever hinderances are thrown in the way, his wisdom and power can remove; and his infinite wisdom can never want ways or means to effect its gracious designs.”

“The design of God in giving Paul grace to proclaim to the Gentiles the mystery of salvation heretofore hidden. now--first: opposed to "hidden from the beginning of the world" (Eph 3:5). unto the principalities and--Greek adds "the" powers--unto the various orders of good angels primarily, as these dwell "in the heavenly places" in the highest sense; "known" to their adoring joy (Ti1 3:16; Pe1 1:12). Secondarily, God's wisdom in redemption is made known to evil angels, who dwell "in heavenly places" in a lower sense, namely, the air (compare Eph 2:2 with Eph 6:12); "known" to their dismay (Co1 15:24; Col 2:15). might be known--Translate, "may be known." by the church--"by means of," or "through the Church," which is the "theater" for the display of God's manifold wisdom (Luk 15:10; Co1 4:9): "a spectacle (Greek, 'theater') to angels." Hence, angels are but our "fellow servants" (Rev 19:10). manifold wisdom--though essentially one, as Christ is one, yet varying the economy in respect to places, times, and persons (Isa 55:8-9; Heb 1:1). Compare Pe1 4:10, "stewards of the manifold grace of God." Man cannot understand aright its single acts till he can survey them as a connected whole (Co1 13:12). The call of the Church is no haphazard remedy, or afterthought, but part of the eternal scheme, which, amidst manifold varieties of dispensation, is one in its end.”