by the Spirit. The word φρόνησις is equally compre- hensive. It is not confined to strictly intellectual exercises, but expresses also those of the affections. In other words, when used in reference to spiritual things, it includes all that is meant by spiritual dis- cernment. It is the apprehension of the spiritual excellence of the things of God, and the answering affection towards them. It is not therefore a mere outward revelation of which the apostle here speaks. The wisdom and understanding which God has so abundantly communicated, includes both the objective revelation and the subjective apprehension of it. This is the third great blessing of which the context treats. The first is election ; the second redemption ; the third is this revelation both outward and inward. The first is the work of God, the everlasting Father; the second the work of the Son; and the third the work of the Holy Spirit, who thus applies to believers the redemp- tion purchased by Christ.
V. 9. God has caused this wisdom to abound, or has communicated it, hawing made known 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 mys- tery, if it lies beyond the reach of our powers. Comp.