Ephesians 1:8

Eph_1:8

Wherein He hath abounded toward us in all wisdom and prudence.

Gods grace in redemption

I. From the words before us, the first observation we would make is that the grace of God in redemption is abundant grace--Wherein He hath abounded toward us. The term here used corresponds exactly with the idea expressed by the previous phrase, the riches of His grace. God is rich in mercy and great in love. By the abundant grace of God, and by that alone, are sinners saved. Riches or wealth is a relative thing, having relation to the individuals actual wants and necessities, amid which he is placed. It is, in fact, that which is over and above, or which superabounds or overflows, after all actual wants have been supplied. From the greatness of the sacrifice which the grace of God made in order to our redemption, even the sacrifice of His own Son, we obtain a grand demonstration of the abundance of that grace, or its overflowing riches. In its original exercise--within the scope of those demands on its treasures which unsullied excellence makes--there is no need for any such sacrifice, but, on the contrary, it seems nothing but natural and every way easy and cheap, so to speak, for God to love and bless the lovely and the perfect. But, as it often happens that the prodigal son in a family costs his parents far more that all the rest in reclaiming him to the ways of decency and propriety, which they never forsook, and the strength of the parental love is tried and proved not so much by the ordinary exercise of it to the decent and well-ordered children of the household, as by its measures of an extraordinary kind in such an exceptional case as that referred to; so, in the redemption of lost sinners, we behold not merely grace, but riches of grace, in the amazing length to which it has gone, to reclaim the wanderers and bring them back to glory. In this, He hath surely given proof of an abundant grace, which is nowhere else to be met with in His vast dominions.

II. In the second place our text speaks of the revelation or manifestation of this abundant grace in and through the Gospel--Abounded toward us in all wisdom and prudence, having made known unto us the mystery of His will. These words refer, in general, to the outward revelation of His grace which God hath made in the gospel, and also to the inward discovery or apprehension of that grace which God effects in the minds and hearts of believers.

1. How true is it that without an external and positive revelation man could never have attained to any certain or reliable knowledge of God as the Redeemer and Saviour of guilty man! At best the idea of such a God could only have been conjectural, leaving the mind in doubt and fear, since it is met by the opposite idea of God as the avenger of wrong--the punisher of sin.

2. But how true is it, also, that without the illuminations of grace, the Bible itself is of no avail! The natural man receiveth not the things of God.

3. Hence the line of our duty, as well as privilege, is clearly set before us. Study, then, that word with diligence and prayer; rely on the aids of Gods Spirit.

III. In the third place, we may briefly notice the last clause of the passage before us, as again bringing into view the sovereign good pleasure of God. Here it is yet more strikingly held forth, as the true and original cause of all our mercies. It is described as His good pleasure which He hath purposed in Himself.

1. This purpose is one of supreme sovereignty.

2. It is one of infinite benevolence.

3. It is one of all-sufficient power. (W. Alves, M. A.)

Grace from God

I. The important truth stated. God has caused His grace to abound in all wisdom and prudence.

1. In the formation of His plan (Eph_1:4-6).

2. In His conduct to us (1Jn_4:10; Gal_4:6; 2Co_4:7).

3. Suspending His justice in the acceptation of a Divine mediation (1Ti_2:5).

4. In the application of His grace (1Co_1:4).

5. In the instruments employed (1Co_1:27-28).

II. The means of communicating this grace. Having made known unto us the mystery of His will.

1. It was eternally concealed in the mind of God, and but faintly promulgated by types (Heb_10:1).

2. It is still concealed from many, both heathens and professed Christians (Isa_55:2).

3. It has mysteries which the enlarged mind of a Christian has not conceived (Rom_11:33).

4. The Christian feels more than he can express (1Pe_1:8).

5. All this is made known to the soul by means of preaching (1Co_1:21).

III. The reason of this communication of grace. To show His good pleasure, which He purposed in Himself.

1. In giving us all things necessary to salvation (Eph_1:3).

2. The adoption of our souls (Eph_1:2).

3. The knowledge of forgiveness (Eph_1:7).

4. That His glory should be promoted in us and by us through Christ (Eph_1:12).

IV. The design of almighty God in the display of His grace by Christ. That He might gather together, etc.

1. It was to collect all Gods people (Joh_11:52).

2. To advance Christs honour. The one Head (Eph_5:23). He is the Head of confirmation to the angels, hence called elect angels (1Ti_5:21; Eph_1:22; 1Pe_3:22; Heb_1:6).

3. The Head of representation to the Church; for the Church died, rose, obeyed, and suffered in Christ, and must finally live with Him (Joh_14:19).

4. He is the Head of influence; for as all nerves are connected with the brain, there is no motion in the body without this. And without Christ there is no light, exertion, taste, or sensibility (Joh_1:16).

5. The Spirit acts upon the soul, and shows what Christ has done for His people (Joh_16:14).

6. The Head of union between Jews and Gentiles (Eph_2:16).

V. The improvement.

1. From this subject we learn that infinite wisdom contrived the plan, and infinite prudence accomplished it.

2. What a high value should believers put upon Christ! For in Him the law and the gospel, the promises and the blessings, God and man, heaven and earth, are united.

3. What a high estimation ought we to have of the blessed gospel of Christ!

4. It shows us that human merit has nothing to do in moving Gods good pleasure to save our souls.

5. It further shows us how happy true Christians are privileged to be. (T. B. Baker.)

Saved by grace

I had long wished to be the bearer of life to some condemned cell. My wish was granted me. It was on a Tuesday that a poor sentenced criminal was to be hanged. He was within one day of the fatal drop. But on the Monday, all unexpectedly, I was summoned to take him his life! I had obtained a reprieve for that man--a paper signed by our gracious sovereign giving him back his forfeited life My first thought was, Where is the train that can bear me swift enough to the cell? Delay appeared cruel; until, at the very threshold of the prison, I bethought me thus--How can I tell him? The man will die, so great will be the revulsion. He has died, so to speak. He is dead in law. And he is already in the bitterness of death. So, with life in my hand, I stand before the victim in his cell. His face is wan, his knees feeble, his vacant eyes have no tears. My poor man, can you read? Yes, was the reply. Fearing to break the royal pardon to him too suddenly I added, Would you like your life? Sir, he responds, do not trifle with me. But life is sweet--is it not? Sir, I would rather you would not speak to me. But would you not like me to procure your life? It is of no use, sir; Im justly condemned. Im a dead man. But the Queen could give you your life. He looks inquiringly at me, but is silent. Can you read this? And now those hot eyes are directed down upon the paper. As he intently reads, putting my arm around his shoulders, I say, There, my poor fellow, there is your life! No sooner had I uttered the words than, as I expected, he dropped down at my feet. There he lay, as it were, dead! It was more than he could bear. (J. D. Smith.)

In all wisdom and prudence.

Gods gifts of wisdom and understanding

1. God gives pardon of sins to none to whom He has not first given wisdom and understanding. We must be made to understand before we can come to Christ. We must look before we can be healed.

2. True wisdom and understanding are gifts of Gods grace in Christ Jesus.

(1) Freely bestowed on us.

(2) No other benefit is of greater use.

3. God gives wisdom and understanding plentifully to those whose sins He forgives. (Paul Bayne.)

Divine wisdom and prudence

The only difficulty in the words is, What is this wisdom and prudence spoken of? Whether it imply the wisdom of God, or the wisdom wrought in us by the Spirit in conversion? Many interpreters go for the last. The former, I suppose, is here meant, which is eminently discovered in the mysteries of the gospel (Rom_11:33, Oh the depth of the riches both of the wisdom and knowledge of God!). Surely it is not meant of wisdom in us; for how little a portion have we of true and heavenly wisdom. Now, the two words used: wisdom noteth the sublimity of the doctrine of the gospel, and prudence the usefulness of it. That in the dispensation of grace by Christ God hath showed great wisdom and prudence. When His grace overflowed to us, He showed therein not only His goodness, but His wisdom. Now, though we can easily yield to this assertion, yet to make it out needeth more skill. The manifold wisdom of God is better seen to angels than to us (Eph_3:10). They have more orderly understandings, whereas we are confused and dark. Yet to discover it to you in a few particulars, the grace of the Redeemer may be considered three ways.

1. As to the purchase and impetration of it by the Incarnation and death of the Son of God.

2. The publication of it in the gospel or covenant of grace.

3. The application of it to particular believers. In all these God hath shown great wisdom.

I. As to the purchase and impetration of grace by the death and incarnation of the Son of God.

1. There is wisdom in this, that in our fallen estate we should not come immediately to God without a mediator and reconciler. God is out of the reach of our commerce, being at such a distance from us and variance with us. The wise men of the world pitched on such a way (1Co_8:5-6).

2. That this Mediator is God in our nature.

3. That being m our nature, He would set us a pattern of obedience by His holy life; for He lived by the same laws that we are bound to live by.

4. That He should die the death of the cross to expiate our sins.

5. That after His death He should rise from the dead, and ascend into heaven to prove the reality of the life to come.

II. The publication of it in the Gospel or covenant of grace. The wisdom of God is seen--

1. In the privileges offered to us, which are pardon and life.

2. The terms He hath required of us.

(1) Faith in Christ. The world thinks faith quits reason, and introduceth fond credulity. No; there is much of the wisdom of God to be seen in it. For faith hath a special aptitude and fitness for this work.

(a) Partly in respect of God. For He having designed to glorify His mercy and free grace, and to make our salvation from first to last a mere gift, and the fruit of His love to us, hath appointed faith for the acceptance of this gift (Rom_4:16).

(b) As it is fittest to own Christ the Redeemer, the Fountain of life and happiness, and our Head and Husband, whom we receive, and to whom we are united and married by faith.

(c) With respect to the promises of the gospel, which offer to us a happiness and blessedness, spiritual, and for the most part future. Unseen things are properly objects of faith, Faith is the substance of things hoped for, the evidence of things not seen (Heb_11:1).

(d) It is fittest as to our future obedience, that it may be comfortable and willing. Now, we owning Christ in a way of subjection and dependence, and consenting to become His disciples and subjects, other duties come on the more easily (2Co_8:5).

(2) For repentance. This is the most lively and powerful means of bringing men to new life and blessedness.

(a) It is most for the honour of God that we should not be pardoned without submission, confession of past sin, and resolution of future obedience.

(b) The duty of the creature is best secured, and the penitent person more bound to future obedience, by the vow itself, or the bond of the holy oath into which he is entered, and the circumstances accompanying it, which surely induce a hatred of sin and a love of holiness.

(c) It is most for the comfort of the creature that a stated course of recovering ourselves into the peace and hope of the gospel should be appointed to us, which may leave the greatest sense upon our consciences. Then again, for continuance in the new covenant, and delightful obedience unto God. The remedy is not only suited to the disease, but the duty to the reward. Our duty is to know God and to love Him; and our reward is to see Him, and be like Him (1Jn_3:2). There is a marvellous suitableness between the end and means, holiness and happiness, conformity to God, and our communion with Him; the holiness required of us now, and the happiness we expect hereafter; perfect conformity and uninterrupted communion; and they differ only but as the bud and the flower, the river and the ocean; here it is begun, hereafter perfected.

III. In the application of His grace to particular believers He hath abounded towards us in all wisdom and prudence.

1. In the way God taketh to convert souls to Himself, there is a sweet contemperation and mixture of wisdom and power. There is a proposal of truth and good to the understanding and the will, and by the secret power of His grace it is made effectual.

2. In the persuasive and moral way the wisdom of God is seen as taking the most likely course to gain the heart of man, discovering Himself to us as a God of love, kindness, and mercy.

3. In the effect itself, the new creature, which is the wisest creature on this side heaven. To evidence this to you, I shall show you that all wisdom and prudence consisteth in three things--

(1) In fixing a right end.

(2) In the choice of apt and proper means.

(3) In a dexterous effectual prosecution of the end by those means. (T. Manton, D. D.)

The harmony of Christianity in its personal influence

Take the smallest, most insignificant, most unnoticed object in nature--the particle of sand, the blade of grass, the drop of water--the worm, the insect--whatever hides in the crevice of the rock or wheels imperceptible in the eddy of the air--add to these whatever is most vast and stupendous, the mountain, the ocean, the glorious handiwork of the firmament, moons, planets, suns, vibrating in boundless space through their range of sweep and with their precision of revolution, inlaid as in a texture, marshalled as a host; all, when presented to our eye and explained to our reason, exhibit such traces of design, such accuracies of contrivance, such wonders of adaptation. O Lord! how manifold are Thy works; in wisdom hast Thou made them all. The text speaks of an abounding, a lavish munificence. It is of the exceeding riches of Gods grace. With these He is thus infinitely profuse. But there is nothing of an ill-considered waste Wisdom and prudence are seen in the supply of adequate means, in providing for probable difficulties, in guarding against probable abuses. Glorious are the gifts; but their right application is jealously secured. This wisdom and prudence are manifested--

I. By showing with equal distinctness the Divine justice and mercy. These are not rival attributes, nor can they have needed reconciliation. Justice does not arrest the hand of mercy; mercy does not restrain the hand of Justice. Neither is the more prompt or slow; neither is the more earnest or jealous. An infinite placability is anterior to the exercises of both. God is not merciful because Christ has died, but Christ has died because God is merciful. Is justice the first care of His government? Mercy is earlier in its purpose than any government. In Redemption they are mutually administrative. To declare His righteousness in the remission of sin. They act with no partiality; they come into no collision. The impression on the believing sinners mind must correspond. It might be that in another proportion of these attributes our mental balance would have been endangered. This Wisdom and Prudence promote the state of mind we describe.

II. By exhibiting the incarnate Son of God as alike the object of love and adoration. That Christ should be made flesh was necessary to His becoming an atonement, scarcely less that He might be the way by which we understand and approach the Divinity. He was thus made like unto us. Blessed admixture of emotions! It is tenderness, it is gratitude, it is complacency, without a lowering thought; it is humiliation, it is subjection, it is homage, without a disconcerting fear! The gospel in its wisdom and prudence produces this moral adjustment of our principles and feelings.

III. By insisting most uniformly on Divine grace and human responsibility. In its treatment of man the doctrine it preaches is most abasing to him, but only because it represents the true facts of his case. It does not lay him low, but shows how low he lies. This state of mind is secured--

IV. By the proposal of the freest terms of acceptance, and the enforcement of the most universal practice of obedience. The reign of grace, though its very name supposes that it acts in consistency with moral government, necessarily must be brought to the simplest idea of gift and its acceptance. It is the gift by grace. This medium, so true to the wisdom and prudence of the Christian system, is maintained--

V. By inspiring the most elevated joy in connection with the deepest self-abhorrence. There is the joy of faith. Do we not sit with Christ in heavenly places? Have we not come to the heavenly Jerusalem? These are gratulations and hopes which fall little short of ecstasy. But lest we should be exalted above measure, there is ever present to us our fallen nature, our long unconversion, our indwelling corruption, our strange perverseness, our slow proficiency; our ungrateful, deceitful, unbelieving heart. God has forgiven, but we cannot forgive ourselves. We will go softly all our years in the bitterness of our soul. We remember our ways and are ashamed. We are confounded, sad will not open our mouth when He is pacified toward us. It is not fear. It is not abject sorrow. It is the struggle of alternate dispositions. That mean of feeling, which is equidistant from extremes, is preserved--

VI. By displaying the different conduct pursued by the Deity towards sin and the sinner. This congruity of conflicting sentiments is upheld--

VII. By combining the genuine humility of the Gospel with our dignity as creatures and our conscientiousness as saints. This mellowed habit of mind is supported--

VIII. By causing all supernatural influence to operate through our rational powers and by intelligent means. The principle of life is subtle and unscanned. But after its kind, it is always developed in the same succession of fixed, classified, manifestations. The intellectual, the highest, life follows the same law. It is known by its respective conditions. It is always and in every place, without forgetting the degrees of its expansion, the same. Having found one such creature, you have a general knowledge of all. But it is a very primary doctrine of revelation, that the work of a sinners salvation involves the necessity that he be enlightened and influenced by a power from on high. The wisdom and prudence of the gospel discover themselves in this respect.

IX. By resting our evidence of safety and spiritual welfare upon personal virtues. Moreover, to save the mind from those violent alternations to which it tends, the religion of Christ asserts its wisdom and prudence.

X. By supplying the absence of enslaving fear with salutary caution.

XI. The actual existence of our depraved nature, and the work of sanctification in us pressing forward to its maturity, tend to that regulated temperament of mind which we urge.

XII. And certain views of personal conduct are so coupled in the Gospel with the noblest views of grace, that any improper warping of our minds is counteracted. The works of believers are rewardable. God accepteth them and is pleased with them. He is glorified in themselves. Promise of a return or recompense is made to their acts, partly growing out of the quality of those acts, but chiefly as actual additions of happiness. He is not unrighteous to forget the work of faith and the labour of love. He covenants with us. We, knowing His word and trusting His assurance, may always have respect unto this recompense of reward. But do we boast? Is it not a constitution of grace which alone could render our deeds praiseworthy and remunerable? which can speak to us, Well done? Is it not a new, independent, and most merciful consideration and treatment of our moral agency? It is the work of God by which we exclusively can work the works of God.

XIII. While the distinctive blessings and honours of the Christian might tend to elate Him, He is affected by the most opposite motives. The people of God! The sons of God! Kings and priests unto God! This can only awaken the more ardent gratitude and more profound humility. The cause of choice is not in themselves. If intimation is ever given of the cause, it is the greater sinfulness of the object. It is some design to illustrate the freeness and power of grace in restoring the most wretched outcast. And who is this restored one, that he should glory in himself? He is the undeserving subject of all. He is a brand plucked out of the fire. He is the chief of sinners. This is his utmost praise and claim, Howbeit I obtained mercy. He owes, he must still owe, he must owe forever! God abounds in this wisdom and prudence towards us, and thus unites our hearts.

XIV. By most strongly abstracting us from the things of earth, and yet giving us the deepest interest in its relations and engagements. (R. W. Hamilton, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1:8-10 Wisdom and understanding come from the revelation of God’s mysterious will regarding Christ. In Paul’s writings, mysterious will (traditionally mystery) often refers to a divine truth formerly hidden but now revealed in the Good News (see 3:9). Here it refers to how God will bring everything together under the authority of Christ, so that he may be universally recognized and respected as Lord (see Phil 2:9-11; Col 1:16-20, 26-27; 2:2, 19; 4:3). Ephesians focuses specifically on the inclusion of Gentiles as well as Jews in God’s redeemed people (see Eph 3:3-6; 6:19; cp. Rom 16:25-26).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Eph 1:8. Ἧς) [attraction] for, ἣν, viz. χάριν.—ἐπερίσσευσεν, hath abounded) viz. God.—σοφίᾳ) in wisdom, concerning the past and present, in regard to the things which God does, Eph 1:17.—φρονήσει) in prudence, concerning the future, in regard to the things that we may do.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Eph_1:8. Ἧς ἐπερίσσευσεν εἰς ἡμᾶς] ἧς stands by attraction (comp. Eph_1:6), not for ᾗ (Camerarius, Calvin, Piscator, Erasmus Schmid), so that ἐπερίσσ. would be intransitive,for the attraction of the dative, rare even in classic authors (Krüger, Gramm. 51. 10. 3, and Grammat. Unters. III. p. 274 f.), is not found in the N.T., not even in the passages adduced by Buttmann, neut. Gr. p. 247 [E. T. 287],but for ἥν, so that ἐπερίσσ. is transitive (2Co_4:15; 2Co_9:8; 1Th_3:12): which He has made abundant, has shown in an exceedingly high degree (ἀφθόνως ἐξέχεε, Theophylact), towards us. If, with Calvin and Beza (comp. also Holzhausen), we should not assume any attraction at all, but should take the genitive as at Luk_15:17, there would result the sense, unsuitable to what follows (γνωρίσας κ.τ.λ.): of which He had superabundance towards us.

ἐν πάσῃ σοφίᾳ καὶ φρονήσει] is not, with Chrysostom, Jerome, Theodoret, Homberg, Baumgarten, Semler, Michaelis, Griesbach, Koppe, Holzhausen, Scholz, to be attached to γνωρίσας, because it would thus, like ἐν ἀγάπῃ in Eph_1:5, denote the attribute of God operative in the γνωρίζειν, which, on account of πάσῃ (see below), is not admissible. If, again, we should, with Chrysostom (comp. Michaelis and others), regard it as the state of men brought about by γνωρίσας κ.τ.λ., this would be forced, and, as concerns the sense, there might be urged against it the circumstance that, in the making known of the divine mystery, Paul had to set forth, not the divine display of grace in itself (this was given in the work of redemption, Eph_1:6-7), but the display of grace as revealed. Hence it was necessary that there should be added to ἧς ἐπερίσσ. εἰς ἡμ, a definition, and this is ἐν πάσῃ σοφ. κ. φρον.: which He has displayed abundantly towards us by every kind of wisdom and discernment (with which He endowed us, comp. Col_1:9), in that He made known to us, etc. Observe here withal the climax, in which, rising from the simple ἧς ἐχαρίτωσεν ἡμᾶς, Eph_1:6, the apostle now, at this further display of grace, says: ἧς ἐπερίσσευσεν εἰς ἡμᾶς. Rückert (comp. Jerome, Castalio, de Wette, and others), although connecting it with ἧς ἐπερίσσ. εἰς ἡμ., incorrectly holds the divine wisdom to be meant, and takes the sense to be, that God has with highest wisdom and discernment dispensed His grace over us. Not only would this introduce here something remote from the point,since in the whole context Paul is commending only grace as such, and not any other attribute along with it,but the words themselves are opposed to it, not indeed by φρονήσει in itself, which (in opposition to Harless and Schenkel) might be used also of God (1Ki_3:28; Pro_3:19; Jer_10:12), but certainly by πάσῃ. For πᾶσα σοφία does not mean summa sapientia, but every kind of wisdom, which, according to a popular mode of expression, like our all possible wisdom (Theile, ad Jacob. p. 7), can be said only of men. The πολυποίκιλος σοφία, Eph_3:10, is not analogous (in opposition to de Wette), but denotes the absolute wisdom according to its manifold modes of manifestation.

καὶ φρονήσει] Comp. 1Ki_4:29 : ἔδωκε κύριος φρόνησιν τῷ Σαλωμὼν καὶ σοφίαν πολλήν. Dan_2:21 : διδοὺς σοφίαν τοῖς σοφοῖς καὶ φρόνησιν τοῖς εἰδόσι σύνεσιν; Joseph. Antt. ii. 5. 7, viii. 7. 5. Φρόνησις is an aptitude, which proceeds from wisdom (ἡ δὲ σοφία ἀνδρὶ τίκτει φρόνησιν, Pro_10:23), in connection with which the distinction is to be noted, that σοφία is the general notion (ἐπιστήμη θείων τε καὶ ἀνθρωπίνων πραγμάτων, Sext. Emp. adv. phys. i. 13), which embraces the collective activity of the mind as directed to divine aims only to be achieved by moral means (comp. on Col_1:9); whereas φρόνησις denotes the more special notion of the morally determined intelligence, the insight of practical reason regulating the dispositions (ἐπιστήμη ἀγαθῶν καὶ κακῶν, Plato, Def. p. 411 D; ἕξις ἀληθὴς μετὰ λόγου πρακτικὴ περὶ τὰ ἀνθρώπῳ ἀγαθὰ κ. κακά, Arist. Eth. vi. 5. 4). See, especially, also Cic. Off. i. 43. Comp. on φρόνησις, which Paul has not elsewhere, Luk_1:17; Beck, bibl. Seelenl. p. 62.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Eph 1:8 . ἦς ἐπερίσσευσεν εἰς ἡμᾶς : which he made to abound towards us . Both in profane and Biblical Greek περισσεύειν is usually intrans. It is so used in the vast majority of cases in the Pauline Epistles (Rom 5:15 ; 1Co 14:12 ; 2Co 1:5 ; 2Co 8:2 ; 2Co 9:12 ; Phi 1:26 , etc.). In later Greek, however, it has also, though not frequently, the trans, sense, and there are some instances of this also in the NT (Luk 15:17 , according to the better reading; 2Co 4:15 ; 2Co 9:8 ; 1Th 3:12 ). Here, therefore, two interpretations are possible, viz. , “wherewith he abounded” (as in Syr., Vulg., Arm., AV, RV marg., etc.), or “which he made to abound” (as in Goth., Eth., RV, etc.). The latter sense, that of furnishing richly so that there is not only enough but much more, is on the whole in better harmony with the context. It is also supported by grammar, inasmuch as it is uncertain whether the NT presents any instance of attraction where the genitive of the relative represents the dative. Such attraction is possible in classical Greek ( cf. G. Krüger, Untersuch. , p. 274; Jelf, Gram. , 822; Winer-Moult., Gram. , p. 204); but the instances referred to in the NT (Rom 4:7 ; 1Ti 4:6 ) may admit of another explanation. It is also possible, indeed, to take the ἧς , not as a case of attraction, but as under the immediate regimen of ἐπερίσσευσεν . For there are at least some instances of περισσεύειν τινος in the sense of abounding in something; cf. ἵνα … παντὸς χαρίσματος περισσεύῃς in Ignat., Pol. , 2, and περισσεύουσιν ἄρτων in Luk 15:17 (the reading of the TR with [47] [48] Q [49] , etc.; περισσεύονται , however, being accepted by TrWHRV with [50] [51] [52] , etc.). The transitive sense, however, is further favoured by the force of the following γνωρίσας , as Winer points out. The εἰς ἡμᾶς , expressing the objects to whom the “abounding” is directed, is like the εἰς τοὺς πολλούς of Rom 5:15 , the εἰς ἡμᾶς of 2Co 1:5 , the εἰς ὑμᾶς of 2Co 9:8 . In the last-named passage, indeed, περισσεύειν occurs both in the sense of making to abound and in that of abounding , and in both cases, though with different shades of meaning, it is followed by εἰς . ἐν πάσῃ σοφίᾳ καὶ φρονήσει : in all wisdom and prudence . The clause expresses the particular forms in which God made His grace to abound towards us, or the gifts in which His abounding grace was to be seen, namely, those of insight and practical intelligence or discernment with regard to the deep things of His saving counsel. There is considerable difference of opinion, however, with respect to the connection of the clause, its application, and the precise import of its terms. By some (Theod., Griesb., etc.) the words are attached to the following γνωρίσας and taken to define the way in which God made known the “mystery of His will”. But the reason already given, drawn from Paul’s usage, for attaching the ἐν ἀγάπῃ (Eph 1:4 ) to the statement preceding it, holds good also here. Not a few (Rückert, De Wette, Alf., etc.) understand the clause to refer to God , and to express the thought that the supremacy of His wisdom was seen in the bestowal of His grace so abundantly on us, that it was “in His manifold wisdom and prudence, manifested in all ways possible for us, that He poured out His grace upon us” (Alf.). But it is difficult to adjust the terms to such a use. For it is doubtful whether φρόνησις in the sense which it bears here can be predicated of God. The instances which are cited (Pro 3:19 ; Jer 10:12 ) are extremely few. They are also of doubtful relevancy, inasmuch as the φρόνησις in these passages represents a Hebrew word with a somewhat different idea, rendered by the RV “understanding”. Neither is the πολυποίκιλος σοφία τοῦ Θεοῦ (Eph 3:10 ) a valid analogy, the thought expressed there being that of the many and various ways in which the Divine wisdom is manifested and realised. The same must be said of the phrase φρόνησις θεοῦ in the narrative of Solomon’s decision (1Ki 3:28 ); for it expresses a prudence or intelligence given to Solomon by God or divine in quality. Even were it more certain than it is that there is biblical warrant for affirming φρόνησις of God, the πάσῃ puts that reference out of the question here; πᾶς being an extensive, not an intensive, definition, expressing not the highest wisdom and prudence, but all possible wisdom and prudence, every kind of such attributes ( cf. Winer-Moult., p. 137). It is true that there are cases in classical Greek which might entitle us to take πᾶσα σοφία as equivalent to πᾶσα ἡ σοφία , “the whole of wisdom,” “the sum of wisdom” ( cf. Kühner, Gram. , ii., § 465; Anm. , 8). But there does not appear to be any certain example of that in NT Greek. Further, it is the grace of God that is magnified in the paragraph, and that not in respect of other qualities in God Himself, but in respect of what it does for us. Hence most (Harl., Mey., Ell., Abb., Haupt, etc.) understand the clause to refer not to God the Giver, but to us the receivers. This is borne out also by the ἵνα πληρωθῆτε τὴν ἐπίγνωσιν τοῦ θελήματος αὐτοῦ ἐν πάσῃ σοφίᾳ καὶ συνέσει of Col 1:9 ; by the place assigned to Christian wisdom in the Epistles to the Ephesians and Colossians; and also to some extent by such partial parallels as these: ἐν πάσῃ σοφίᾳ (Col 3:16 ); ἐπλουτίσθητε ἐν αὐ - ῷ , ἐν παντὶ λόγῳ καὶ πάσῃ γνώσει (1Co 1:5 ), etc.

[47] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[48] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[49] Codex Cryptoferratensis (sæc. vii.), a palimpsest fragment containing chap. 11:9 19, edited by Cozza in 1867, and cited by Tischendorf.

[50] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[51] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).

[52] Codex Porphyrianus (sæc. ix.), at St. Petersburg, collated by Tischendorf. Its text is deficient for chap. Eph 2:13-16 .

There remains, however, the question as to the precise sense of the two nouns. Σοφία is of frequent occurrence in the NT generally and in the Pauline writings in particular; φρόνησις occurs only twice in the whole NT, viz. , in Luk 1:17 (where the RV renders it “wisdom”) and here. As in the present passage the two nouns are also conjoined in 1Ki 3:12 ; 1Ki 4:29 ; Pro 1:2 ; Pro 8:1 ; Dan 1:17 ; Dan 2:21 ; Dan 2:23 . So, too, in Joseph., Antiq. , ii., 5, 7, viii., 7, 5. There is a distinction between them which is variously put in Greek and Roman literature, Aristotle, e.g. , defines σοφία as ἐπιστήμη καὶ νοῦς τῶν τιμιωτάτων τῇ φύσει , and φρόνησις as περὶ τὰ ἀνθρώπινα καὶ περὧν ἔστι βουλεύσασθαι ( Eth. Nic. , vi., 7). Plato deals with φρόνησις as the wisdom of action, prudential wisdom or sagacity ( Laws , i., 631 [53] ; 632 [54] , etc.) and as the faculty by which we judge τί πρακτέον καὶ τί οὐ πρακτέον ([Plato] Def. , 411). Philo takes σοφία to relate πρὸς θεραπείαν Θεοῦ and φρόνησις to relate πρὸς ἀνθρωπίνου βίου διοίκησι ( De Prom. et Poen. , 14). Cicero again describes the former as rerum divinarum et humanarum scientia and the latter as rerum expetendarum fugiendarumque scientia ( Off. , i., 43); while others explain σοφία as ἐπιστήμη θείων τε καἀνθρωπίνων and φρόνησις as ἐπιστήμη ἀγαθῶν καὶ κακῶν (Sext. Emp., p. 720; Plut., Mor. , 1066 D). In all these definitions σοφία is the larger idea, wisdom in the most general sense, and φρόνησις is the secondary idea, expressing a particular result or application of σοφία . So it seems to be also substantially with the Biblical use of the terms. Σοφία is the collective moral intelligence, “insight into the true nature of things” (Light.), and in the Pauline Epistles it is this intelligence in especial as knowledge of the Divine plan of salvation long hidden and now revealed; while φρόνησις is the practical use of wisdom, the product of wisdom ( cf. Pro 10:23 , ἡ δὲ σοφία ἀνδρὶ τίκτει φρόνησιν ), “the right use and application of the φρήν ” (Trench), the faculty of discerning the proper disposition or action. The riches, the abounding riches, of the grace expended on us stood revealed in the bestowal of these gifts of spiritual comprehension and practical discernment with reference to the deep things of the Divine Counsel and the Divine Revelation.

[53] Codex Ephraemi (sæc. v.), the Paris palimpsest, edited by Tischendorf in 1843.

[54] Codex Sangermanensis (sæc. ix.), a Græco-Latin MS., now at St. Petersburg, formerly belonging to the Abbey of Saint-Germain-des-Prés. Its text is largely dependent upon that of D. The Latin version, e (a corrected copy of d), has been printed, but with incomplete accuracy, by Belsheim (18 5).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Eph_1:8

Wherein he hath abounded towards us, ἧς ἐπερίσσευσεν εἰς ἡμᾶς. As the word περισσεύω is both transitive and intransitive, the clause may be rendered as above, ἧς, being for ᾖ; or, which he has caused to abound towards us, ἧς, being for ἥν. The sense is the same; but as the attraction of the dative is very rare, the latter explanation is to be preferred. We are redeemed according to the riches of that grace, which God has so freely exercised towards us.

In all wisdom and prudence, ἐν πασῃ σοφίᾳ καὶ φρονήσει. These words admit of a threefold connection and explanation.

1. They may be connected with the preceding verb and qualify the action of God therein expressed. God, in the exercise of wisdom and prudence, has abounded in grace towards us.

2. They may be connected with the following clause: In all wisdom and prudence making known, etc.

3. They may be connected with the preceding relative pronoun. Which (grace) in connection with, or together with, all wisdom and prudence he has caused to abound. That is, the grace manifested by God and received by us, is received in connection with the divine wisdom or knowledge of which the subsequent clause goes on to speak.

This last explanation seems decidedly preferable because the terms here used, particularly the word φρόνησις, prudence, is not in its ordinary sense properly referable to God. Cicero de Off. 1. 43. Prudentia enim, quam Graeci φρόνησιν dicunt, est rerum expetendarum fugiendarumque scientia. And because the sense afforded by the third mentioned interpretation is so appropriate to the context and so agreeable to other passages of Scripture. The apostle often celebrates the goodness of God in communicating to men the true wisdom; not the wisdom of this world, nor of the princes of this world, but the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world to our glory. See 1Co_1:17 to the end, and the whole second chapter of that epistle. Similar modes of expression are common with the apostle. As here he speaks of grace being given (ἐν) in connection with wisdom, so in Eph_1:17 he prays that the Ephesians may receive wisdom (ἐν) in connection with the knowledge of himself.

The wisdom then which the apostle says God has communicated to us, is the divine wisdom in the Gospel, the mystery of redemption, which had been hid for ages in God, but which he has now revealed to his holy apostles and prophets by the Spirit. See the glorious doxology for this revelation contained in Rom_16:25-27. Indeed this whole Epistle to the Ephesians is a thanksgiving to God for the communication of this mysterious wisdom. Mysterious, not so much in the sense of incomprehensible, as in that of undiscoverable by human reason, and a matter of divine revelation. With wisdom the apostle connects φρόνησις, which is here used much in the same sense as σύνεσις, Col_1:9, That ye may be filled with the knowledge of his will in all wisdom and spiritual understanding. The verb φρονέω is used for any mental exercise or state whether of the understanding or of the feelings. In the New Testament it is commonly employed to express a state of the affections, or rather, of the whole soul, as in Mar_8:33, Thou savourest not the things which be of God. Rom_8:5, To mind the things of the flesh. Col_3:2, Set your affections on things above, etc. etc. Hence its derivative φρόνημα is used not only for thought, but more generally for a state of mind, what is in the mind or soul, including the affections as well as the understanding. Hence we have such expressions as φρόνημα τῆς σαρκός, a carnal state of mind; and φρόνημα τοῦ πνεύματος, a state of mind produced by the Spirit. The word φρόνησις is equally comprehensive. 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 discernment. 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 redemption purchased by Christ.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

By which gracious goodness and bountifulness.

In perfect and sound wisdom.

Now he cometh at length to the formal cause, that is to say, to vocation or preaching of the Gospel, whereby God executeth that eternal counsel of our free reconciliation and salvation in Christ. And putting in place of the Gospel all wisdom and understanding, he showeth how excellent it is.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Rather, "which He made to abound towards us."

all wisdom and prudence--"wisdom" in devising the plan of redeeming mankind; "prudence" in executing it by the means, and in making all the necessary arrangements of Providence for that purpose. Paul attributes to the Gospel of God's grace "all" possible "wisdom and prudence," in opposition to the boasts of wisdom and prudence which the unbelieving Jews and heathen philosophers and false apostles arrogated for their teachings. Christ crucified, though esteemed "foolishness" by the world, is "the wisdom of God" (Co1 1:18-30). Compare Eph 3:10, "the manifold wisdom of God."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 8. Wherein he hath abounded] That is, in the dispensation of mercy and goodness by Christ Jesus.

In all wisdom and prudence] Giving us apostles the most complete instructions in heavenly things by the inspiration of his Spirit; and at the same time prudence, that we might know when and where to preach the Gospel so that it might be effectual to the salvation of those who heard it. Nothing less than the Spirit of God could teach the apostles that wisdom by which they were to instruct a dark and sinful world; and nothing less than the same Spirit could inspire them with that prudence which was necessary to be exercised in every step of their life and ministry. Every wise man is not a prudent man, and every prudent man is not a wise man. Wisdom and prudence may be expected in an apostle who is constantly living under the inspiration of the Holy Ghost. "Wisdom," according to Sir William Temple, "is that which makes men judge what are the best ends, and what the best means to attain them; and gives a man advantage of counsel and direction." "Prudence is wisdom applied to practice; or that discreet, apt suiting as well of actions as words, in their due place, time, and manner. Every minister of Christ needs these still; and if he abide not under the influence of both, not only his prayers but his ministerial labours will be all hindered,

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

8. In all wisdom. He now comes to the formal cause, the preaching of the gospel, by which the goodness of God overflows upon us. It is through faith that we receive Christ, by whom we come to God, and by whom we enjoy the privilege of adoption. Paul gives to the gospel the magnificent appellations of wisdom and prudence, for the purpose of leading the Ephesians to despise all contrary doctrines. The false apostles insinuated themselves, under the pretense of imparting views more elevated than the elementary instructions which Paul conveyed. And the devil, in order to undermine our faith, labors, as far as he can, to disparage the gospel. Paul, on the other hand, builds up the authority of the gospel, that believers may rest upon it with unshaken confidence. All wisdom means — full or perfect wisdom.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(8) Wherein he hath abounded toward us in all wisdom and prudence.—It should be, which He made to overflow to us in all wisdom and prudence—the word “overflow” having an emphasis which our word “abound” has lost, and signifying here that the richness of God’s grace not only fills the soul with the blessing of salvation, but overflows into the additional gifts of “all wisdom and prudence” in us, which gifts are here dwelt upon in anticipation of the declaration of the next verse. Of these two gifts, wisdom is clearly the higher gift, signifying (as in the Old Testament) the knowledge of the true end of life, which can only come from some knowledge of the “wisdom of God,” that is, the divine purpose of His dispensation. (See especially Pro_8:22-31.) Such knowledge is revealed to us through the “mind of Christ,” who is Himself the true wisdom or “Word of God.” (See 1Co_1:24; 1Co_1:30; 1Co_2:6-10; 1Co_2:16.) Hence wisdom is spoken of in connection with various other gifts, which are but partial manifestations of it. Here with “prudence,” that is, wisdom in action; in Col_1:9, with “intelligence,” that is, wisdom in judgment; in 1Co_12:8, Col_2:3, with “knowledge,” that is, wisdom in perception; in Eph_1:17 of this chapter, with “revelation,” the means by which wisdom is gained.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

8. Wherein he hath abounded] Better, probably, Which He made to abound; at the time of manifestation and impartation, the great crisis of the Gospel proclamation. This time-reference is fixed by the next verse. Ideally, and for the Church as a body, this time was one; actually, for individuals, it is the time in each case of personal illumination sealed by baptism.

in all wisdom and prudence] In themselves, these words are of ambiguous reference. They may mean either that God largely exercised His wisdom and prudence, or that He largely gave wisdom and prudence to the saints. The context of Eph_1:9 favours the latter; He “made known the mystery,” in part by granting the spiritual power to read it. The word rendered “prudence” is the same as that rendered “the wisdom of the just,” Luk_1:17; a passage in point here. It does not occur again in N. T. On the thought and fact, cp. e.g. Jas_1:5.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Wherein he hath abounded toward us,.... That is, in the grace which is so abundantly displayed in redemption and forgiveness of sin, through the blood of Christ:

in all wisdom and prudence; this may be understood, either of the aboundings of grace in the Gospel; which may be called all wisdom and prudence, because it is the wisdom of God; it is the product of his wisdom, and a display of it; the doctrines it contains are full of wisdom, and are the means of communicating it to men, and of making them wise unto salvation; and it may be so called, to set forth the excellency and perfection of it, as greatly transcending all human wisdom; and in this the grace of God has much abounded, for the Gospel is a declaration of the free grace of God, in the salvation of sinners by Christ; in the free justification of them by his righteousness; and in the full pardon of their sins through his blood; and is a kind invitation and free promise of grace to all sensible sinners: or else of the aboundings of grace in conversion; all men by nature are foolish and unwise; in conversion God makes men to know wisdom in the hidden part, which he puts there; and for which purpose the Spirit is given as a spirit of wisdom; and some part of the work of sanctification lies in spiritual light, knowledge, and understanding; and the Syriac version reads the last clause, "and in all spiritual understanding"; and faith particularly may be intended, which is sometimes expressed by knowledge; and now the grace of God is exceeding abundant with faith and love, in regeneration, sanctification, and conversion; or rather this may be understood of the display of divine wisdom, in the work of redemption and salvation by Christ; and which is to be seen, in pitching upon a proper person to be the Mediator, to become a sacrifice, and make intercession, who is the Son of God, truly God and man, and so every way able to perform the business of salvation; and in the manner of its being effected, in a way wherein grace and mercy are highly exalted, and yet in no wise reproachful to the holiness of God, or injurious to his justice, but to the honour of them, in which Satan is greatly mortified, and sin is condemned, and yet the sinner saved; and in the several parts of it, in the justification of the ungodly without works, by the righteousness of another, in pardoning their sins in a way of justice and faithfulness, and yet according to the riches of grace, and in the security of the persons of God's elect, and of their grace and glory in Christ; and in the subjects of this salvation, who are the foolish things of this world, ungodly sinners, the chief of sinners; and lastly, in making faith the receiver of all the blessings of salvation, that so it might appear to be all of grace.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

8 Wherein he hath abounded toward us in all wisdom and prudence;

Ver. 8. In all wisdom and prudence] That properly respecteth contemplation, this action. Socrates made no distinction between them. For, said he, who so knoweth good to practise it, and evil to avoid it, he is a man truly wise and prudent.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Wherein he hath abounded - Which he has liberally manifested to us This grace has not been stinted and confined, but has been liberal and abundant.

In all wisdom - That is, he has evinced great wisdom in the plan of salvation; wisdom in so saving people as to secure the honor of his own law, and in devising a scheme that was eminently adapted to save people; see the notes at 1Co 1:24.

And prudence - The word used here (φρονήσις phronēsis) means understanding, thinking, prudence. The meaning here is, that, so to speak, God had evinced great “intelligence” in the plan of salvation. There was ample proof of “mind” and of “thought.” It was adapted to the end in view. It was far-seeing; skillfully arranged; and carefully formed. The sense of the whole is, that there was a wise design running through the whole plan, and abounding in it in an eminent degree.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

In all wisdom and prudence; which may be either referred to the wisdom and prudence of God, the giver of grace, or to the gifts of wisdom and prudence bestowed upon the elect. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Wherein, in which grace before mentioned,

he hath abounded toward us; i.e. out of abundance of grace in himself, (called riches of grace, Eph 1:7), he hath bestowed upon us wisdom and prudence. The like expression we have, 1Ti 1:14.

In all wisdom; this denotes either, the perfections or excellency of it, being instead of all other wisdom, and more excellent than all else; or all in comparison of what was under the Old Testament. They then had Divine truths revealed but by parts and parcels, and so a more sparing measure of spiritual wisdom; but under the gospel, believers have it more fully and largely, the Spirit of wisdom and revelation being poured out on them.

Wisdom and prudence; either the doctrine of the gospel, which contains more perfect and higher wisdom than that the Greeks sought after, 1Co 1:22, and for lack of which they counted the gospel foolishness; or rather, by wisdom is understood that knowledge or faith whereby we receive spiritual truths revealed to us, and to be believed by us, so as to their excellency, and have our hearts affected with them; and by prudence, the knowledge of the rule of our duty, with skill to govern ourselves according to it: and so wisdom is no other than faith, and prudence the same in effect with holiness; the former relates to the things we are to believe, the latter to the things we are to do. In the working these two in the soul, consists inward and effectual calling, which the apostle mentions in this verse, as he doth the outward likewise, by the preaching the word of the gospel, in the next.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

8. Wherein—Namely, in grace.

Abounded—Has been aboundingly liberal.

Prudence—Rather, understanding, namely, of the mystery of the next verse.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Which he made to abound toward us in all wisdom and prudence. This rendering of the R.V is better than the A.V, "wherein he hath abounded," for hv before ejperisseusen can hardly be put for the dative; it is genitive by attraction for the accusative. The wisdom and prudence refer to God; he has not made his grace abound to us in a random manner, but in a carefully regulated manner. This is more fully explained afterwards, in reference to God"s concealment for a time of the universality of his grace, but manifestation of it now. Some have found a difference between sofia and fronhsiv, the one being theoretical wisdom and the other practical, or the one intellectual and the other moral; but possibly they may be meant merely to intensify the idea the height of wisdom is shown in God"s way of making his grace abound toward us. (comp. Rom_11:33, "Oh, the depth of the riches both of the wisdom and knowledge of God!

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

In all wisdom - Manifested by God in the whole scheme of our salvation. And prudence - Which be hath wrought in us, that we may know and do all his acceptable and perfect will.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

That is, in which dispensation of his, namely, our redemption from sin and wrath by the blood of his Son, God the Father hath discovered abundant wisdom, wonderful wisdom, riches of divine wisdom, to the children of men.

Taking the words in this sense, the observation is, that God’s sending his Son into the world to suffer in our stead, and to satisify for our sin, was not only an act of special grace and peculiar favour, but also an evidence and demonstration of wonderful wisdom in God: He hath abounded toward us in all wisdom.

O what wonderful wisdom appeared in the contrivance of the work of redemption, and in the accompolishment of it! What wisdom, in appointing such a Mediator as was fit to reconcile God to man, and man to God! What wisdom, in laying the platform and design of the gospel in such a way and manner, as at once to advance the honour, and secure the glory of God, and to promote the holiness and comfort of man!

Observe next, The description which St. Paul gives us of the gospel, and the preaching of it; it is the mystery of God’s will revealed and made known to a lost world.

Learn, That the gospel’s method for recovering and saving lost sinners by a Redeemer, was a mystery, a hidden mystery: it was hid where all the world could never have found it, where angels and men could never discover it; it was hid in God, in his breast and bosom, in his heart and thoughts; it was hid from angels; nay, the churches knew it before the angels; yea, the angels learnt it from the churches, Eph 3:10.

Unto principalities and powers is known by the church the manifold wisdom of God: and as it was hid from angels, so from the wise men of the world,1Co 2:8. "We preach the wisdom of God in a mystery, even the hidden wisdom which none of the princes of this world knew;" nay, the gospel was hid from all the saints of the Old Testament, comparatively, not absolutely, with respect to that clear revelation which we have of the gospel now, it may be said to be hidden from them then.

O, what obligation then do we lie under, who live under the dispensation of the gospel, to acknowledge what an infinite favour it is from God clearly to know the mystery of his will, concerning the redemption and salvation of poor lost sinners by a Mediator! God has now revealed it, and he desires all may know and receive the revelation of it, namely, the hidden mystery of his will.

Observe, lastly, What was the impelling and moving cause of God’s making known the mystery of his will by the gospel, and his enlightening the understandings of men savingly to apprehend it, proceeds entirely from the purpose and pleasure of his own good will: Having made known unto us the mystery of his will, according to his good pleasure, which he purposed in himself.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

8. Which he made to abound. The grace of God (see verse 7). It abounded in all wisdom and prudence. These attributes, ascribed to God, are fully shown in his grace and mercy.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

8. ἧς ἐπερίσσευσεν, attr. for ἣν ἐπ. περισσεύω is transitive as in 2Co 4:15; 2Co 9:8; 1Th 3:12 This construction is peculiar to St Paul in the Greek Bible.

ἐν πάσῃ σοφίᾳ καὶ φρονήσει, ‘in all wisdom and prudence.’ In Col 1:9 the corresponding phrase is ἐν πάσῃ σοφίᾳ καὶ συνέσει πνευματικῇ, where see Lightfoot σοφία on the one side describes an attribute of God’s working as approving itself absolutely in its aim and method to man’s judgement. So Rom 11:33; Eph 3:10; cf. Luk 7:35 On the other side, as here and in Col 1:9, &c., it appears as a power imparted to man whereby he attains an insight into God’s purpose and plan. St Paul deals with it most fully in 1 Cor. and Col. Elsewhere it is most prominent in St James. It recurs in a prominent place in St Paul’s prayer for his correspondents in Eph 1:17 It is a word of considerable importance in the history of the relation between Greek and Jewish thought. See Hort, Judaistic Christianity, p. 129. To the Jew the thoughts connected with it were primarily religious and practical, to the Greek they were metaphysical and speculative. The two currents met in cent. 1 A.D. when the main interest in Greek Philosophy was ethical. φρόνησις, ‘prudence’ (spiritual commonsense shown in adapting means to the revealed end, cf. Luk 16:8), is concerned with the application of the principles apprehended by σοφία to particular problems in daily life. φρόνησις occurs most frequently in the Greek Bible in the ‘Wisdom’ literature, esp. Proverbs, Ecclus, Wisdom, and in the account of Solomon’s wisdom in 3 Kings. σοφία and φρόνησις are combined in 3 Kings Eph 4:25; Pro 1:2; Pro 8:1; Pro 10:23.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

8.] which he shed abundantly (‘caused to abound:’ ἀφθόνως ἐξέχεε, Thl.: Thdrt. has the same idea, ἀναβλύζει γὰρ τὰς τοῦ ἐλέους πηγάς, κ. τούτοις ἡμᾶς περικλύζει τοῖς ῥεύμασιν. The E. V. is wrong, ‘wherein He hath abounded:’ no such construction of attraction of a dative being found in the N. T. Calvin and Beza would take ἧς not as an attraction, but as the genitive after ἐπερίσ. as in Luk 15:17, ‘of which He was full, &c.’ But this does not agree well with the γνωρίσας, &c. below. As little can the ‘quæ superabundavit’ of the Vulg. (and Syr.) stand: the attraction of the nominative being scarcely possible, and this being still more inconsistent with γνωρίσας) forth to us in all (possible) wisdom and prudence (with E. V., De Wette, &c., I would refer these words to God. On the other hand, Harless (with whom are Olsh., Stier, Ellic., al.) maintains, that neither πάσῃ nor φρονήσει will allow this. “πᾶς,” he says, “never = summus,—never betokens the intension, but only the extension, never the power, but the frequency,—and answers to our ‘every,’ i.e. all possible;—so that, when joined to abstracts, it presents them to us as concrete: πᾶσα δύναμις, ‘every power that we know of,’ ‘that exists;’—πᾶσα ὑπομονή, every kind of endurance that we know of;—πᾶσα εὐσέβεια, &c. Now it is allowable enough, to put together all excellences of one species, and allege them as the motive of a human act, because we can conceive of men as wanting in any or all of them: but not so with God, of whom the Apostle, and all of us, conceive as the Essence of all perfection. We may say of God, ‘in Him is all wisdom,’ but not, ‘He did this or that in all wisdom.’ ” “Again,” he continues, “φρόνησις cannot be ascribed to God.” And this he maintains,—not by adopting the view of Wolf, al., that it is practical knowledge, which suits neither the context nor usage,—nor that of Anselm, Bengel, al., that σοφ. is ‘de præsentibus,’ φρον. ‘de futuris,’—but by understanding σοφία of the normal collective state of the spirit, with reference especially to the intelligence, which last is expressed according to its various sides, by the words so often found conjoined with σοφία—σύνεσις, φρόνησις, γνῶσις. So that φρόνησις, as a one-sided result of σοφία, cannot be predicated of God, but only of men. According to this then, ἐν πάσ. σ. κ. φρ. must refer to that in the bestowal of which on us He hath made His grace to abound, so that we should thereby become σοφοὶ κ. φρόνιμοι:—as Olsh., ἵνα ἐν πάσῃ σοφίᾳ κ. φρονήσει περιπατῶμεν. Chrys. joins the words with γνωρίσας, understanding them, however, of us, not of God: ἐν π. σοφ. κ. φρ., φησί, γνωρίσας ἡμ. τὸ μ. τ. θ. αὐτ.· τουτέστι, σοφοὺς κ. φρονίμους ποιήσας τὴν ὄντως σοφίας, τὴν ὄντως φρόνησιν. But see, on such arrangement, the note on ἐν ἀγάπῃ ver. 4.

Stier quotes from Passavant: “In the living knowledge of the thoughts and ways of God we first get a sure and clear light upon ourselves and our ways, a light cast from above upon the import and aim of this our earthly life in the sight of God and His eternity. Here is the true wisdom of the heart, the true prudence of life.” But against this view, De W. alleges, (1) that φρόνησις can be as well predicated of God as γνῶσις, Rom 11:33, and is actually thus predicated, Pro 3:19; Jer 10:12 LXX, of His creative wisdom, which is analogous to His redemptive wisdom. (2) that God’s absolute wisdom is not here treated of, but His relative wisdom, as apparent in the use of means subservient to its end: so that ἐν πάσῃ would mean ‘in all wisdom thereto belonging,’ as Jer.: ‘Deus in omni sapientia sua atque prudentia, juxta quod consequi poterant, myst rium revelavit.’ And he compares ἡ πολυποίκιλος σοφία τ. θ. ch. 3:10.

These last arguments are weighty, as shewing the legitimacy of the application to God: but even beyond them is that which construction and usage furnish.

It would be hardly possible, did no other consideration intervene, to refer this ἑν π. σ. κ. φρ. to other than the subject of the sentence,—cf. ἧς ἐχαρ. ἡμᾶς ἐν τῷ ἠγαπ. above. I therefore decide (still; after reconsideration of Ellicott’s note) for the application to God, not to us. It was in His manifold wisdom and prudence, manifested in all ways possible for us, that He poured out His grace upon us: and this wisdom and prudence was especially exemplified in that which follows, the notification to us of His hidden will, &c. In Col 1:9, the reference is clearly different: see note there), having made known (γνωρίσας is explicative of ἐπερίσσευσεν, just as προορίσας is of ἐξελέξατο above:—‘in that He made known.’ This ‘making known,’ is not merely the information of the understanding, but the revelation, in its fullness, to the heart) to us (not, the Apostles, but Christians in general, as throughout the passage) the mystery (reff. and Rom 16:25. St. Paul ever represents the redemptive counsel of God as a mystery, i.e. a design hidden in His counsels, until revealed to mankind in and by Christ. So that his use of μυστήρ. has nothing in common, except the facts of concealment and revelation, with the mysteries of the heathen world, nor with any secret tradition over and above the gospel as revealed in the Scriptures. All who vitally know that, i.e. all the Christian church are the initiated: and all who have the word, read or preached, may vitally know it. Only the world without, the unbelieving, are the uninitiated) of (objective genitive, ‘the material of which mystery was, &c.’) His will (that which He purposed), according to His good pleasure (belongs to γνωρίσας, and specifies it: not to θελήμ. (τοῦ κατὰ τ. ε. αὐ.): i.e. So that the revelation took place in a time and manner consonant to God’s eternal pleasure—viz. εἰς οἰκον., &c. On εὐδοκ., see above ver. 5) which He purposed (reff.) in Himself (ἐν αὐτῷ is read, and referred (1) to Christ, by Chrys. and the ff., Anselm, Bengel, Luther, all. But this is impossible, because ἐν τῷ χριστῷ is introduced with the proper name below, which certainly would not occur on the second mention after ἐν αὐτῷ, in the same reference: (2) to the Father, by Harless. But this is equally impossible. For αὐτῷ to refer to the subject of the sentence, we must have the mind of the reader removed one step from that subject by an intermediate idea supervening, as in κατὰ τὴν εὐδοκίαν αὐτοῦ. Had this been κατὰ τ. πρόθεσιν αὐτοῦ, the reference would have been legitimate. But when, as here, no such idea intervenes,—ἣν προέθετο ἐν αὐτῷ—the subject is directly before the mind, and αὐτός, not being reflective but demonstrative, must point to some other person: who in this case can only be Christ. Our only resource then is to read αὑτῷ) in order to (belongs to προέθετο, not to γνωρίσας. Very many ancient Commentators and the Vulg. and E. V., take εἰς wrongly as = ἐν, by which the whole sense is confused. Hardly less confusing is the rendering of Erasm., Calv., Est., al., usque ad tempus dispensations, thereby introducing into προέθετο the complex idea of decreed and laid up, instead of the simple one which the context requires) the œconomy of the fulfilment of the seasons (after long and careful search, I am unable to find a word which will express the full meaning of οἰκονομια. The difficulty of doing so will be better seen below, after τὸ πλήρ. τῶν καιρ. has been dealt with. This expression is by ro means = τὸ πλ. τοῦ χρόνου in Gal 4:4, nor to be equalized with it, as Harl. attempts to do, by saying that many καιροί.’ make up a χρόνος. The mistake which has misled almost all the Commentators here, and which as far as I know Stier has been the only one to expose, has been that of taking τὸ πλ. τῶν καιρῶν as a fixed terminus a quo, = the coming of Christ, as Gal 4:4,—whereas usage, and the sense, determine it to mean, the whole duration of the Gospel times; cf. especially ch. 2:7, ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις: 1Co 10:11, τὰ τέλη τῶν αἰώνων, and Luk 21:24, καιροὶ ἐθνῶν, Act 1:7; Act 3:19, Act 3:21; 1Ti 2:6. Thus τὸ πλ. τ. καιρῶν will mean, the filling up, completing, fulfilment, of the appointed seasons, carrying on during the Gospel dispensation. Now, belonging to, carried on during, this fulfilling of the periods or seasons, is the οἰκονομία here spoken of. And, having regard to the derivation and usage of the word, it will mean, the giving forth of the Gospel under God’s providential arrangements. First and greatest of all, He is the οἰκονόμος: then, above all others, His divine Son: and as proceeding from the Father and the Son, the Holy Spirit—and then in subordinate degrees, every one who οἰκονομίαν πεπίστευται, i.e. all Christians, even to the lowest, as οἰκονόμοι ποικίλης χἀριτος θεοῦ, 1Pe 4:10. So that our best rendering will be, œconomy, leaving the word to be explained in teaching. The genitive καιρῶν is one of belonging or appurtenance as in κρίσις μεγάλης ἡμέρας, Jud 1:6), to sum up (the infinitive belongs to and specifies εὐδοκίαν;—ἣν … καιρῶν having been logically parenthetical,—and explains what that εὐδοκία was. The verb, here as in the only other place in the N. T. where it occurs (ref.), signifies to comprehend, gather together, sum up. As there the whole law is comprehended in one saying, so here all creation is comprehended, summed up, in Christ. But it can hardly be supposed that the ἀνακεφαλαιώσασθαι has express reference here to Him as the κεφαλή: for 1) this is not predicated of Him till below, ver. 22;—2) the verb is from κεφάλαιον, not from κεφαλή; so that such reference would be only a play on the word:—3) the compound verb, as here, is used in Rom. l. c. in the simple ordinary sense. The ἀνα-applies to the gathering of all individuals, not to any restoration (Syr., vulg., Olsh. (Ellic. in part), al.), in which τὰ ἐπὶ τοῖς οὐρανοῖς would have no share. See more below: and cf. the ║, Col 1:19, Col 1:20, and note there) all things (neuter, and to be literally so taken: not as a masculine, which, when a neuter is so understood, must be implied in the context, as in Gal 3:22:—the whole creation, see Col 1:20) in the Christ (q. d., His Christ. The article is not expressed with χριστός after a preposition, unless with some such special meaning: see below ver. 12), the things in (lit. on; see below) the heavens (universal—not to be limited to the angels (Chrys., &c.), nor spirits of the just (Beza, al.), still less to be understood of the Jews, τὰ ἐπὶ τ. γῆς being the Gentiles (Locke, &c.). Chrys.’s words are so far true, μίαν κεφαλὴν ἅπασιν ἐπέθηκε τὸ κατὰ σάρκα χριστόν, κ. ἀγγέλοις κ. ἀνθρώποις· … τοῖς μὲν τὸ κατὰ σάρκα, τοῖς δὲ τὸν θεὸν λόγον—but the Apostle’s meaning extends much further. The rec. ἐν τ. οὐρ. seems to have been adopted from Col 1:20. There also ἐπί is read, but by L and a few mss. only, and evidently from our passage. The construction is a common one: cf. ἐπὶ χθονί Il. γ. 195, ἐπὶ πύλῃσι, ib. 149. It is strange to find in Ellicott a defence of the rec. ἐν, grounded on the fact that “ἐπί is never joined in the N. T. with οὐρανός or οὐρανοί, and that ἐν οὐρανῷ and ἐπὶ γῆς are invariably found in antithesis.” Such an argument would sweep away all ἅπαξ λεγόμενα of construction, and break down the significance of all exceptional usage) and the things on the earth (general, as before τὰ πάντα. All creation is summed up in Christ: it was all the result of the Love of the Father for the Son (see my Doctrine of Divine Love, Serm, i.), and in the Son it is all regarded by the Father. The vastly different relation to Christ of the different parts of creation, is no objection to this union in Him: it affects, as Beng. on Rom 8:19, “pro suo quodque genus captu.” The Church, of which the Apostle here mainly treats, is subordinated to Him in the highest degree of conscious and joyful union: those who are not His spiritually, in mere subjugation, yet consciously; the inferior tribes of creation, unconsciously: but objectively, all are summed up in Him);

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Wherein He hath abounded [ης επερισσευσεν] . Rev., correctly, which He made to abound. The verb is used both transitively and intransitively in the New Testament. The transitive use belongs mainly to later Greek. Compare, for the transitive sense, Mt 13:12; 2Co 4:15.

In all wisdom and prudence [εν παση σοφια και φρονησει] . For wisdom, see on Rom 11:33. For prudence, on Luk 1:17. The latter is an attribute or result of wisdom, concerned with its practical applications. Both words refer here to men, not to God : the wisdom and prudence with which He abundantly endows His followers. Compare Col 1:9. All wisdom is, properly, every kind of wisdom.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.