Ephesians 3:10

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 …

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.

Neither the principalities and powers on high, nor those below, knew the mystery of the glorification of the Gentiles. For both angels and archangels knew only that Israel was the Lord's portion and His people. And Gabriel likewise knew only that He (the Messiah) would …

Wisdom appears as manifold in the mysteries of divine Scriptures. This multiformity of the mysteries is shown in the Apostle's letter to the Ephesians: "To me, the very least of all saints, there was given this grace, to announce among the Gentiles the good tidings …

And thus it is clear how the manifold wisdom of God, which is clearly handed down in sacred Scripture, lies hidden in all knowledge and in all nature. It is also clear how all branches of knowledge serve theology; and therefore theology itself takes up …

Once he has set forth the dignity of his office that arises from the magnitude of what it entrusts to him (3:8), the Apostle here gives evidence of his office's worth from the utility of its effect. This consists in the revelation of great realities …

The holy angels, who look into the mystery of our redemption by Christ, could not but take notice of this branch of that mystery, that among the Gentiles is preached the unsearchable riches of Christ. And this is according to the eternal purpose which he purposed in Christ Jesus our Lord,

To the intent that now unto the principalities and powers in heavenly places,....

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 1Pe 1:12, it is quite consistent with the goodness of God to give them that satisfaction which they require.

THE "principalities and powers in heavenly places" to whom the Apostle here refers, are, no doubt, the angels. These bright and glorious spirits, never having fallen into sin, did not need to be redeemed, and therefore, in the sense of being cleansed from guilt, they have no share in the atoning sacrifice of Christ. Yet it is interesting to notice how our Lord did, as it were, pass and pass again their shining ranks when He sped His way down to the regions of death, and when He came back triumphant to the realms of Glory.

1Co 4:9): "a spectacle (Greek, 'theater') to angels." Hence, angels are but our "fellow servants" (Re 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;

ALL the world has been talking during the last three days of the splendid pageant which adorned the opening of the International Exhibition. Crowds have congregated in the palace of universal art. Representatives of all the nations of the earth have journeyed for many a league to view its wonders. Eminent personages of all empires have appeared in the gorgeous spectacle, and such a scene has glittered before the eyes of all men, as has never before in all respects been equaled and may not for many a year find a successor to rival it. Why all these gatherings?

ALL the world has been talking during the last three days of the splendid pageant which adorned the opening of the International Exhibition. Crowds have congregated in the palace of universal art. Representatives of all the nations of the earth have journeyed for many a league to view its wonders. Eminent personages of all empires have appeared in the gorgeous spectacle, and such a scene has glittered before the eyes of all men, as has never before in all respects been equaled and may not for many a year find a successor to rival it. Why all these gatherings? Why muster you, all you nations? Why do you come here, you gazing sons of men? Surely your answer must be, that you have come together that you may see the manifold wisdom of MAN. As they walk along the aisles of the great Exhibition, what do they see but the skill of man? First in this department, and then in the other. At one moment in the magnificent, at the next in the minute. At one instant in a work of elegance in ornament, in the next in a work of skill and usefulness—"manifold wisdom"—the works and productions of many minds. The different hues and colors of thought, embodied in the various machines and statues and so forth, which human skill has been able to produce. We grant you that God has been most rightly recognized there, both in the solemn prayer of the Archbishop and in the hymn of the Laureate. But still the great object, after all, was to behold the manifold wisdom of man. And had they taken away man's skill and man's art, what would there have been left? Brethren, may the greatest results follow from this gathering! We must not expect that it, or anything else short of the Gospel, will ever bring about the universal reign of peace. We must never look to art and science to accomplish that triumph which is reserved for the second advent of the Lord Jesus Christ.

THE "principalities and powers in heavenly places" to whom the Apostle here refers, are, no doubt, the angels. These bright and glorious spirits, never having fallen into sin, did not need to be redeemed, and therefore, in the sense of being cleansed from guilt, they have no share in the atoning sacrifice of Christ. Yet it is interesting to notice how our Lord did, as it were, pass and pass again their shining ranks when He sped His way down to the regions of death, and when He came back triumphant to the realms of Glory. Thus in one place "we see Jesus made a little lower than the angels for the suffering of death," and in another place we learn, "that the Father raised Him from the dead, and set Him at His own right hand in the heavenly places, far above all principality and power, and might and dominion." It is possible that the mediation of Christ has a bearing upon them, and has from now on confirmed them in their holiness, so that by no means shall they ever be tempted or led into sin in the future. It may be so, but this much seems to be evident, that though they had no direct share in redemption, they feel, nevertheless, an interest in it, and are to be instructed by its results. The sublime plan of the Gospel of the Grace of God, which is so entirely beyond the compass of our natural faculties that we could never, by searching, have found it out, appears to have been equally beyond the grasp of angelic intelligence. It was a mystery that excited their wistful enquiry—until by the Church (that is to say, by the Divine Counsel and conduct in forming and perfecting the Church) there is made known unto them the manifold wisdom of God as they have never learned it before. They have kept their first estate, and have been obedient to God's behests. They delight to be known as the servants of God, doing His commandments, and hearkening unto the voice of His Word.

To the intent - Greek, “that” Ἵνα Hina. The sense is, that it was with this design, or that this was the purpose for which all things were made. One grand purpose in the creation of the universe was, that the wisdom of God might be clearly shown by the church. It was not enough to evince it by the formation of the sun, the stars, the earth, the seas, the mountains, the floods. It was not enough to show it by the creation of intelligent beings, the formation of immortal minds on earth, and the various ranks of the angelic world. There were views of the divine character which could be obtained only in connection with the redemption of the world. Hence the universe was created, and man was made upon the earth, not merely to illustrate the divine perfections in the work of creation, but in a still more illustrious manner in the work of redemption. And hence the deep interest which the angelic hosts have ever evinced in the salvation of man. That now - the word “now” - νυν nun - is missing in the Vulgate, Syriac, and Arabic; and is omitted by many of the fathers; see Koppe. If it is to be retained, it means that this display is to be made under the gospel. […]