Exegetical and Hermeneutical Commentary of Ephesians 1:8

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

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.

Fuente: The Cambridge Bible for Schools and Colleges

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 ( phronesis) 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.

Fuente: Albert Barnes’ Notes on the Bible

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.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

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,

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

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.

Fuente: English Annotations on the Holy Bible by Matthew Poole

8. Rather, “which He madeto abound towards us.”

all wisdom andprudence“wisdom” in devising the plan of redeemingmankind; “prudence” in executing it by the means, and inmaking 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 ofwisdom and prudence which the unbelieving Jews and heathenphilosophers and false apostles arrogated for their teachings. Christcrucified, though esteemed “foolishness” by the world, is”the wisdom of God” (1Co1:18-30). Compare Eph 3:10,”the manifold wisdom of God.”

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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.

Fuente: John Gill’s Exposition of the Entire Bible

According to the riches of his grace ( ). A thoroughly Pauline phrase, riches of kindness (Ro 2:4), riches of glory (Col 1:27; Eph 3:16; Phil 4:19), riches of fulness of understanding (Col 2:7), riches of Christ (Eph 3:8), and in Eph 2:7 “the surpassing riches of grace.”

Which (). Genitive attracted again to case of antecedent .

Fuente: Robertson’s Word Pictures in the New Testament

Wherein He hath abounded [ ] . 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 [ ] . 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.

Fuente: Vincent’s Word Studies in the New Testament

1) “Wherein he hath abounded toward us” (hes eperisseusen eis hemas) “Which he made to abound to or toward us.” He caused to be, for the purpose of our benefit, our availability for release from the slave-market of Satan and sin, a redemption available for mankind, including all men, excluding none, not revealed to or available for the redemption of fallen angels, Rom 11:32-36; 2Co 8:9.

2) “In all wisdom and prudence” (en pase sophia kai

proneness) “in all wisdom and intelligence. The provision of salvation and eternal life for all men in Christ is not beclouded by mystery. It is now a revelation of the Love of God, the wisdom of God, the mercy of God, and the grace of God. It is provided in wisdom and prudence. God did not make men as an irresponsible robot or machine to act involuntarily at His command, as an inanimate machine does by button or switch, else God could not have been so richly glorified by the choices and decisions of men.

God made man a conscious, intelligent, volitional creature in His image and after (according to His volition) His likeness, Gen 1:26-27. God calls, commands, elects, and instructs all men to or toward salvation and obedient service. Such is prudent, wise and according to the Book, Pro 1:20-33. Any teaching out of harmony with this is unwise and imprudent, Gal 1:6-9; 2Jn 1:10-11.

Fuente: Garner-Howes Baptist Commentary

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. (113) 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.

(113) ἧς ἐπερίσσευσεν — “ ἧς for ἧ, (by a common Grecism, in which the relative is attracted by the antecedent,) if, at least, we take ἐπερίσσευσεν, with many modern expositors, in a neuter sense, ‘in which he hath renewed his abundant goodness to us;’ but if, with the ancient and some modern ones, in an active sense, ‘to make to abound,’ (as in 2Co 4:15,) the ἧς will be for ἥν, meaning, ‘which he has bountifully bestowed upon us.’“ — Bloomfield.

Fuente: Calvin’s Complete Commentary

(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 prudencethe word overflow having an emphasis which our word abound has lost, and signifying here that the richness of Gods 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.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

8. Wherein Namely, in grace.

Abounded Has been aboundingly liberal.

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

Fuente: Whedon’s Commentary on the Old and New Testaments

Eph 1:8. In all wisdom and prudence, Having, with infinite wisdom, contrived a wayto glorify all his attributes in the salvation of men,even those who seemed to have themost different claims; dispensing mercy in a way of judgment, and awakening a humbleawe and reverence in the soul by the very method which is used for granting pardon and peace. See Col 1:9-10; Col 1:28; Col 2:2-3.

Fuente: Commentary on the Holy Bible by Thomas Coke

Eph 1:8 . ] stands by attraction (comp. Eph 1:6 ), not for (Camerarius, Calvin, Piscator, Erasmus Schmid), so that . would be intransitive, for the attraction of the dative, rare even in classic authors (Krger, 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 , so that . is transitive (2Co 4:15 ; 2Co 9:8 ; 1Th 3:12 ): which He has made abundant , has shown in an exceedingly high degree ( , 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 ( . . .): of which He had superabundance towards us .

] is not, with Chrysostom, Jerome, Theodoret, Homberg, Baumgarten, Semler, Michaelis, Griesbach, Koppe, Holzhausen, Scholz, to be attached to , because it would thus, like in Eph 1:5 , denote the attribute of God operative in the , which, on account of (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 . . ., 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 . , a definition, and this is . . .: 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 , Eph 1:6 , the apostle now, at this further display of grace, says: . Rckert (comp. Jerome, Castalio, de Wette, and others), although connecting it with . ., 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 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 . For 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 , Eph 3:10 , is not analogous (in opposition to de Wette), but denotes the absolute wisdom according to its manifold modes of manifestation .

] Comp. 1Ki 4:29 : . Dan 2:21 : ; Joseph. Antt. ii. 5. 7, viii. 7. 5. is an aptitude, which proceeds from wisdom ( , Pro 10:23 ), in connection with which the distinction is to be noted, that is the general notion ( , 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 denotes the more special notion of the morally determined intelligence , the insight of practical reason regulating the dispositions ( , Plato, Def. p. 411 D; . , Arist. Eth . vi. 5. 4). See, especially, also Cic. Off. i. 43. Comp. on , which Paul has not elsewhere, Luk 1:17 ; Beck, bibl. Seelenl . p. 62.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

(8) Wherein he hath abounded toward us in all wisdom and prudence; (9) Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:

In those verses, the Church is brought into the view of the third great branch, of this vast subject, namely, the grace of God the Holy Ghost. The Apostle having gone over the several heads, of God the Father’s love to the Church, in choosing, adopting, and accepting the Church in Christ; and God the Son’s love to the, Church, in redeeming the Church from her fallen state of sin, by his blood; now brings forward the love of God the Holy Ghost to the Church, in his great office-work, in the vast concern, in those parts of character, which are peculiarly his to accomplish. The words ample use of to express the divine agency of the Holy Ghost, are comprehensive of the whole grace of the Spirit, which he manifesteth towards the Church, from his first Almighty act of grace in regeneration, until grace is finished in glory. H e hath aboundeth towards us in all wisdom and prudence, having made known unto us the mystery of his will, according to his good pleasure, which he hath purposed in himself

The first point I beg the Reader to remark with me is, that the same act of free grace and love is here ascribed to God the Holy Ghost, as was ascribed before, both to the Person of the Father, and to the Person of the Son. This is a grand point to observe, For it proves both the Person of God the Holy Ghost, by such an act of a personal nature. It proves also his eternal power and Godhead, in common with the Father and the Son. And it proves no less, the equal at of grace towards the Church, in each of the Per sons of the Godhead, when we are here taught that GOD the Father’s choosing, adopting, and accepting, was according to the good pleasure of his will, Eph 1:5 . that God the Son’s redemption of the Church, was, according to the riches of his grace, Eph 1:7 . and God the Holy Ghost’s abounding toward us in all wisdom and prudence, having made known unto us the mystery of his will, was also according to his good pleasure which he purposed in himself. Reader ! pause, I pray you, and admire the beautiful order, as well as the wonderful grace, in this manifestation, of the Personalities of the Godhead towards the Church. Behold ! here the love of each Person, brought forward in distinct and special acts of favor to the Church. God the Father choosing and appointing, God the Son accomplishing, and God the Holy Ghost making known, and rendering effectual, the blissful mercies! Oh ! how are we taught to look up with equal love, and reverence, and praise, to the joint cause of all our blessings, in time, and to all eternity, and with all the heavenly host, sing the song recorded, of blessing, and honor, and glory; and power, unto him that sitteth upon the throne, Father, Son, and Holy Ghost, and unto the Lamb forever and ever. Rev 5:13 .

I must not enter into an extensive view of what may be supposed implied in those aboundings of the Holy Ghost. This Poor Man’s Commentary, will not admit it. But we may fairly suppose, that by the expressions of wisdom and prudence, are intended, the whole of God the Spirit’s work, in the Covenant of Grace. His is the office to reveal, and, as it is here expressed, to make known the mystery of his will. He is the Almighty Zaph-nath-paaneah; the Revealer of hidden things. Gen 41:45 . And so essential is the work of God, the Spirit, that to him is reserved, the whole efficient ministry, as it relates to the personal enjoyment, of each, and every individual member of Christ’s mystical body. His is, to take of the things of Christ, and reveal to the soul. His is, to convince of sin, of righteousness, and judgment. Joh 16:8 . And, all that acquaintance we have, with the Person of Christ, the work of Christ, the glory of Christ, are his special work. Until the Lord the Spirit hath quickened, and regenerated our fallen nature, every child of God is dead in trespasses and sins. See Eph 2:1 . and Commentary. So that all the actions of the new-born child of God, leadings to the throne, access to the throne, and acceptation at the throne in Christ, are the immediate work of God the Holy Ghost. Hence Paul prays for the Church, that the Lord, (that is, the Spirit,) might lead their hearts into the love of God, and into the patient waiting for Christ. 2Th 3:18 .

I will only detain the Reader with a short observation, on the work of God the Holy Ghost, in this blessed office, of his when abounding toward us in all wisdom and prudence, and making known to us the Mystery of his will; and will then pass on to the next verse: namely, how blessedly the Lord accomplisheth those gracious purposes; when he makes known to a child of God, the plague and burden of sin, and causeth him to feel it also; and then opens to his view the aboundings of grace, and causeth him to believe the record, that God hath done away the whole of sin, in the blood of Christ; yea, to feel his personal interest in it also. Reader! Is not this , making known to us the mystery of his will ? When we behold the vast pile of sin, reaching up, as Ezra saith, to heaven; Ezr 9:6 . and the blood of Christ, washing all away: so that, when the iniquity of Israel shall be sought for, there shall be none; and the sins of Judah, and they shall not he found. Jer 1:19 . This is grace indeed, and the aboundings of grace, which, like the ocean, buries in its bosom the loftiest mountains, if cast into it, and covers them over. This sea of mercy, in Christ’s blood, riseth above all the highest water-mark of sin, and the aboundings of sin. And is, as the Prophet beautifully expresseth it, casting all our sins into the depths of the sea. Mic 7:18-19 ; Rom 5:20-21 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

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.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

8 .] which he shed abundantly (‘caused to abound:’ , Thl.: Thdrt. has the same idea, , . . 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 not as an attraction, but as the genitive after . as in Luk 15:17 , ‘of which He was full, &c.’ But this does not agree well with the , &c. below. As little can the ‘ qu superabundavit ’ of the Vulg. (and Syr.) stand: the attraction of the nominative being scarcely possible, and this being still more inconsistent with ) 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 nor will allow this. “ ,” 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: , ‘every power that we know of,’ ‘that exists;’ , every kind of endurance that we know of; , &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, “ 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 . is ‘ de prsentibus ,’ . ‘ de futuris ,’ but by understanding 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 , , . So that , as a one-sided result of , cannot be predicated of God, but only of men. According to this then, . . . . must refer to that in the bestowal of which on us He hath made His grace to abound, so that we should thereby become . : as Olsh., . . Chrys. joins the words with , understanding them, however, of us , not of God: . . . ., , . . . . . , . , . But see, on such arrangement, the note on Eph 1:4 .

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 can be as well predicated of God as , 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 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 . . ch. Eph 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 . . . . to other than the subject of the sentence, cf. . . 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 ( is explicative of , just as is of 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 . 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 , and specifies it: not to . ( . . .): i.e. So that the revelation took place in a time and manner consonant to God’s eternal pleasure viz. ., &c. On ., see above Eph 1:5 ) which He purposed (reff.) in Himself ( is read, and referred (1) to Christ , by Chrys. and the ff., Anselm, Bengel, Luther, all. But this is impossible, because is introduced with the proper name below, which certainly would not occur on the second mention after , in the same reference: (2) to the Father , by Harless. But this is equally impossible. For 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 . Had this been . , the reference would have been legitimate. But when, as here, no such idea intervenes, the subject is directly before the mind, and , 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 ) in order to (belongs to , not to . Very many ancient Commentators and the Vulg. and E. V., take wrongly as = , 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 the complex idea of decreed and laid up , instead of the simple one which the context requires) the conomy 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 . The difficulty of doing so will be better seen below, after . . has been dealt with. This expression is by ro means = . in Gal 4:4 , nor to be equalized with it, as Harl. attempts to do, by saying that many .’ make up a . 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 . 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. Eph 2:7 , : 1Co 10:11 , , and Luk 21:24 , , Act 1:7 ; Act 3:19 ; Act 3:21 ; 1Ti 2:6 . Thus . . 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 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 : 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 , i.e. all Christians, even to the lowest, as , 1Pe 4:10 . So that our best rendering will be, conomy , leaving the word to be explained in teaching. The genitive is one of belonging or appurtenance as in , Jud 1:6 ), to sum up (the infinitive belongs to and specifies ; having been logically parenthetical, and explains what that 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 has express reference here to Him as the : for 1) this is not predicated of Him till below, Eph 1:22 ; Eph 2 ) the verb is from , not from ; 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 -applies to the gathering of all individuals, not to any restoration (Syr., vulg., Olsh. (Ellic. in part), al.), in which would have no share. See more below: and cf. the [2] , Col 1:19-20 , 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 after a preposition, unless with some such special meaning: see below Eph 1:12 ), 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, . being the Gentiles (Locke, &c.). Chrys.’s words are so far true, , . . , but the Apostle’s meaning extends much further. The rec. . . seems to have been adopted from Col 1:20 . There also is read, but by L and a few mss. only, and evidently from our passage. The construction is a common one: cf. Il. . 195, , ib. 149. It is strange to find in Ellicott a defence of the rec. , grounded on the fact that “ is never joined in the N. T. with or , and that and are invariably found in antithesis.” Such an argument would sweep away all of construction, and break down the significance of all exceptional usage) and the things on the earth (general, as before . 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);

[2] When, in the Gospels, and in the Evangelic statement, 1Co 11:23-25 , the sign () occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign () is qualified , thus, ‘ Mk.,’ or ‘ Mt. Mk.,’ &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others .

Fuente: Henry Alford’s Greek Testament

Eph 1:8 . : which he made to abound towards us . Both in profane and Biblical Greek 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. Krger, 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 , not as a case of attraction, but as under the immediate regimen of . For there are at least some instances of in the sense of abounding in something; cf. in Ignat., Pol. , 2, and in Luk 15:17 (the reading of the TR with [47] [48] Q [49] , etc.; , however, being accepted by TrWHRV with [50] [51] [52] , etc.). The transitive sense, however, is further favoured by the force of the following , as Winer points out. The , expressing the objects to whom the “abounding” is directed, is like the of Rom 5:15 , the of 2Co 1:5 , the of 2Co 9:8 . In the last-named passage, indeed, 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 . : 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 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 (Eph 1:4 ) to the statement preceding it, holds good also here. Not a few (Rckert, 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 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 in these passages represents a Hebrew word with a somewhat different idea, rendered by the RV “understanding”. Neither is the (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 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 of God, the puts that reference out of the question here; 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 as equivalent to , “the whole of wisdom,” “the sum of wisdom” ( cf. Khner, 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 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: (Col 3:16 ); – , (1Co 1:5 ), etc.

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

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

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

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

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

[52] Codex Porphyrianus (sc. 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. is of frequent occurrence in the NT generally and in the Pauline writings in particular; 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 as , and as ( Eth. Nic. , vi., 7). Plato deals with as the wisdom of action, prudential wisdom or sagacity ( Laws , i., 631 [53] ; 632 [54] , etc.) and as the faculty by which we judge ([Plato] Def. , 411). Philo takes to relate and to relate ( 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 as and as (Sext. Emp., p. 720; Plut., Mor. , 1066 D). In all these definitions is the larger idea, wisdom in the most general sense, and is the secondary idea, expressing a particular result or application of . So it seems to be also substantially with the Biblical use of the terms. 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 is the practical use of wisdom, the product of wisdom ( cf. Pro 10:23 , ), “the right use and application of the ” (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 (sc. v.), the Paris palimpsest, edited by Tischendorf in 1843.

[54] Codex Sangermanensis (sc. ix.), a Grco-Latin MS., now at St. Petersburg, formerly belonging to the Abbey of Saint-Germain-des-Prs. 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).

Fuente: The Expositors Greek Testament by Robertson

hath. Omit.

toward. Greek. eis. App-104.

prudence. Greek. phronesis. Only here and Luk 1:17.

Fuente: Companion Bible Notes, Appendices and Graphics

8.] which he shed abundantly (caused to abound: , Thl.: Thdrt. has the same idea, , . . 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 not as an attraction, but as the genitive after . as in Luk 15:17, of which He was full, &c. But this does not agree well with the , &c. below. As little can the qu superabundavit of the Vulg. (and Syr.) stand: the attraction of the nominative being scarcely possible, and this being still more inconsistent with ) 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 nor will allow this. , 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: , every power that we know of, that exists;- , every kind of endurance that we know of;- , &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, 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 . is de prsentibus, . de futuris,-but by understanding 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 -, , . So that , as a one-sided result of , cannot be predicated of God, but only of men. According to this then, . . . . must refer to that in the bestowal of which on us He hath made His grace to abound, so that we should thereby become . :-as Olsh., . . Chrys. joins the words with , understanding them, however, of us, not of God: . . . ., , . . . . . , . , . But see, on such arrangement, the note on Eph 1:4.

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 can be as well predicated of God as , 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 Gods absolute wisdom is not here treated of, but His relative wisdom, as apparent in the use of means subservient to its end: so that 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 . . ch. Eph 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 . . . . to other than the subject of the sentence,-cf. . . above. I therefore decide (still; after reconsideration of Ellicotts 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 ( is explicative of , just as is of 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 . 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 , and specifies it: not to . ( . . .): i.e. So that the revelation took place in a time and manner consonant to Gods eternal pleasure-viz. ., &c. On ., see above Eph 1:5) which He purposed (reff.) in Himself ( is read, and referred (1) to Christ, by Chrys. and the ff., Anselm, Bengel, Luther, all. But this is impossible, because is introduced with the proper name below, which certainly would not occur on the second mention after , in the same reference: (2) to the Father, by Harless. But this is equally impossible. For 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 . Had this been . , the reference would have been legitimate. But when, as here, no such idea intervenes,- -the subject is directly before the mind, and , 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 ) in order to (belongs to , not to . Very many ancient Commentators and the Vulg. and E. V., take wrongly as = , 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 the complex idea of decreed and laid up, instead of the simple one which the context requires) the conomy 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 . The difficulty of doing so will be better seen below, after . . has been dealt with. This expression is by ro means = . in Gal 4:4, nor to be equalized with it, as Harl. attempts to do, by saying that many . make up a . 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 . 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. Eph 2:7, : 1Co 10:11, , and Luk 21:24, , Act 1:7; Act 3:19; Act 3:21; 1Ti 2:6. Thus . . 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 here spoken of. And, having regard to the derivation and usage of the word, it will mean, the giving forth of the Gospel under Gods providential arrangements. First and greatest of all, HE is the : 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 , i.e. all Christians, even to the lowest, as , 1Pe 4:10. So that our best rendering will be, conomy, leaving the word to be explained in teaching. The genitive is one of belonging or appurtenance as in , Jud 1:6), to sum up (the infinitive belongs to and specifies ;- having been logically parenthetical,-and explains what that 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 has express reference here to Him as the : for 1) this is not predicated of Him till below, Eph 1:22;-2) the verb is from , not from ; 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 -applies to the gathering of all individuals, not to any restoration (Syr., vulg., Olsh. (Ellic. in part), al.), in which would have no share. See more below: and cf. the [2], Col 1:19-20, 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 after a preposition, unless with some such special meaning: see below Eph 1:12), 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, . being the Gentiles (Locke, &c.). Chrys.s words are so far true, , . . , -but the Apostles meaning extends much further. The rec. . . seems to have been adopted from Col 1:20. There also is read, but by L and a few mss. only, and evidently from our passage. The construction is a common one: cf. Il. . 195, , ib. 149. It is strange to find in Ellicott a defence of the rec. , grounded on the fact that is never joined in the N. T. with or , and that and are invariably found in antithesis. Such an argument would sweep away all of construction, and break down the significance of all exceptional usage) and the things on the earth (general, as before . 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);

[2] When, in the Gospels, and in the Evangelic statement, 1Co 11:23-25, the sign () occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign () is qualified, thus, Mk., or Mt. Mk., &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others.

Fuente: The Greek Testament

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

Fuente: Gnomon of the New Testament

Eph 1:8

Eph 1:8

which he made to abound toward us in all wisdom and prudence,-In that grace he provided that the apostles and spiritually endowed teachers should have wisdom and prudence abundantly in carrying forward the provisions of his grace. [Of the two gifts, wisdom clearly is the higher gift, signifying the knowledge of the true end of life, which can only come from some knowledge of the wisdom of God-divine purpose of his dispensation. Such knowledge is revealed to us through the mind of Christ, who is himself the true wisdom of God (1Co 1:24; 1Co 1:30; 1Co 2:6-10; 1Co 2:16), hence wisdom is spoken of with various other gifts, which are but partial manifestations of it. Here with prudence-wisdom in action; in Col 1:9, with understanding-wisdom in judgment; in 1Co 12:8 and Col 2:3, with knowledge-wisdom in perception; in Eph 1:17, with revelation-the means by which wisdom is gained.]

Fuente: Old and New Testaments Restoration Commentary

The Dispensation of the Fullness of Times (Eph 1:8-12)

God has many counsels but only one purpose, and that purpose is fully brought before us in these verses. In carrying out this purpose He has His counsels in regard to the people of Israel and to the nations of the Gentiles. In thee shall all families of the earth be blessed, He said to Abraham (Gen 12:3). And He has now made known His formerly hidden counsel in regard to the church, Which is his body, the fulness [completion] of him that filleth all in all (Eph 1:23). He has His counsels in regard to the glorious coming kingdom, when our Lord Jesus will reign over all the earth. But all these are just different parts of His one glorious purpose.

He hath abounded toward us in all wisdom and prudence. We may think of this first of all as the display of His divine wisdom and intelligence. But there is more than that, there is the subjective side: He hath abounded toward us in all wisdom and prudence. That is, God, through the revelation of His purpose in His Word gives wisdom and knowledge in divine things, which no one else ever had in all the ages of the past. While there were unnumbered saints of God in former dispensations, none had the intelligence in divine things that you and I ought to have today.

Even the angels never had the knowledge of His wonderful plan that the weakest Christian may now have if he will. We are told that angels are learning the wisdom of God in us. He never gave to them a complete revelation of what was coming; but they are learning the wisdom, the counsels, the purpose of God, as they see His grace displayed in us. The church then is an object lesson to angels. It was given to us to understand these things, and not merely for intellectual gratification but in order that the truth might build us up in Christ, might form us morally and make us what God would have us be. And every man that hath this hope in him purifieth himself even as he is pure (1Jn 3:3). We are not to view divine mysteries simply as truth on which to exercise our human intelligence; but we are to be sanctified through the truth. The revelation that God has given should so grip our souls and exercise our consciences that it will lead us to behave as a people who are truly strangers and pilgrims here on earth, looking for the glorious era that Christ will bring in when He returns.

He hath abounded toward us in all wisdom and intelligence- as the word prudence really means. Having made known unto us the mystery of his will. We need to remind ourselves that the word mystery, so frequently used in the New Testament, does not necessarily mean something mysterious or difficult to understand, but rather a secret that no one could understand until it was revealed. The mystery of the kingdom of Heaven (Mat 13:11), the mystery of lawlessness (2Th 2:7), the mystery of Babylon (Rev 17:5), the great mystery of Christ and the church (Eph 5:32), the mystery of the gospel (Eph 6:19), the mystery of Israels present rejection as illustrated in the olive tree of Romans Chapter 11-all these were once hidden secrets that no man could understand, but are now opened up to the people of God. So it is the responsibility of a minister of Christ to expound these mysteries to the saints. We read that such are stewards of the mysteries of God (1Co 4:1). From the treasure that God has given them they draw things new and old, and open them up to Gods people so that they may understand them.

What is the mystery of His will?

Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him.

Here, succinctly, clearly, in one brief verse, we have the summing up of the mystery of Gods will. Everything is working on to this one near-at-hand, divine event toward which the whole creation moves, when God will head up everything in Christ.

What is meant by a dispensation? The word dispensation is used a number of times in the New Testament, and other words are also used to translate the same Greek word: stewardship, order, administration. We find that the original word has been brought right over into English; it is our word economy. In other words, That in the economy of the fullness of times He might head up everything in Christ. What is an economy? An economy is an ordering of a house. But the economy of one house is not necessarily the economy of every other house. If Christians would only bear that in mind, it would save a great deal of confusion. Then there is political economy-the ordering of the affairs of a nation. One nation does not order its affairs in the same way as another. The economy of Russia is not that of the United States of America; the economy of Italy is not the economy of England. These nations have their own ways of ordering their affairs, and if one came from Russia to the United States and attempted to order his conduct according to the economy of Russia, it would not be tolerated here. It might be lawful and right there, but not here. And so there are these various economies running through the Word of God. A dispensation or economy, then, is that particular order or condition of things prevailing in one special age which does not necessarily prevail in another.

There is a difference between a dispensation and an age. An age is a period of time in which a particular economy prevails. There was the economy before the flood when God was dealing with men according to conscience. We do not know just how Gods children met and carried on a public testimony in those days. All the information we have concerning that particular time is given us in two or three brief chapters in Genesis. But after the flood, there was a new economy; civil government was instituted by God for the restraint of human conduct. Then we see God calling Abraham out, and making him to be the beginning of a new race of people to whom He entrusted a new economy, the promise of the coming Seed through whom all nations of the earth would be blessed. And then at mount Sinai the law was given to the people of Israel. That economy was in force until our Lord cried, It is finished, on Calvarys cross.

Now in the present age of the grace of God, we have this wonderful dispensation of the Holy Spirit, in which the gospel of God is being sent out into all the world. There is no one favored nation, but Gods grace goes out to all nations. We are not under law as a principle either of salvation or of life, but we are under grace; saved by Christ, kept by Christ, called to walk in Christ to the praise of the glory of His grace. In the future there will be another glorious economy, The dispensation of the fulness of times. That will be the last glorious age, which has been called ever since the dawn of the Christian era the millennium or the reign of righteousness, when,

Jesus shall reign whereer the sun,

Does his successive journeys run;

His kingdom spread from shore to shore,

Till moons shall wax and wane no more.

Isaac Watts

That final dispensation of blessing is not merely for this world, but Heaven and earth will be brought into wonderful unity, and heavenly saints and earthly saints will find their headship in Christ.

How important then that we know something about what God is doing, that we understand intelligently our dispensational place in the ways of God. Many Christians have become confused because, though they are living in this age and are under our special dispensation, they are trying to behave according to another dispensation, confusing law with grace. They are confused because they do not see the difference between Gods order for the house of Israel in the Old Testament, and for the house of God, the church in this present age. The church age is to be succeeded by the glorious dispensation of the fullness of times yet to come in the millennium. St. Augustine said, Distinguish the ages, and the Scriptures are plain.

So God has revealed to us His purpose of grace. He has opened up the good pleasure of His will that we might understand what His plan is for Israel, the church, and the world. What a wonderful time it will be when everything unchristian will be put down, when the authority of the Lord Jesus Christ will be recognized not only by all in Heaven but by all on earth. This is the time referred to in Col 1:20 : Having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. Notice there are only two spheres when Scripture speaks of the future reconciliation. It never includes the sad, unhappy abode of the lost; it simply says that all things in Heaven and all things in earth are some day to be reconciled to God through Jesus Christ.

Scripture also speaks of the subjugation of all things to Christ, That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth (Php 2:10). All created intelligences will acknowledge the authority of our Lord Jesus Christ. But all in Heaven and all on earth are to be reconciled to Him in the dispensation of the fullness of times, when He will gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him.

Next we hear Paul speaking as a Jew, as one who belongs to the people to whom the message first came:

In whom also we have obtained an inheritance, being predestinated [marked out beforehand] according to the purpose of him who worketh all things after the counsel of his own will: That we should be to the praise of his glory, who first trusted in Christ [literally, who pre-trusted in Christ] (Eph 1:11-12).

The gospel of God was to the Jew first. Those who received the message on the day of Pentecost were all of Israel, although they came from the many different parts of the world into which they had been scattered because of their sins. Wherever the message went it was to the Jew first in those early days, and the apostle Paul, himself a Jew, could speak of the glorious privileges that belonged to them who had become the people of God in Christ. God has made wonderful promises to Israel, to be fulfilled when they shall see the king in his beauty, and shall cry, This is our God; we have waited for him.* Israel in that day will be born again and will turn to the Lord. But Paul said, We (he and his companions) have already trusted in Christ. We have pretrusted in Him before this day of His glorious revelation.

In whom ye [Gentiles] also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise (Eph 1:13). Paul first speaks of his fellow-Jews, and then those of the nations who were alienated and enemies of God.

Notice that the greatest objective then for all Christians is that which so many of Gods beloved people often neglect-the truth of the coming again of our Lord Jesus Christ. The churchs complete blessing awaits His coming; the redemption of our bodies awaits His coming; the conversion of Israel awaits His coming; and the full redemption of all the Gentile peoples awaits the coming of our Savior. How we should long for this great event, watch for it as one watches for the morning. Frances Havergal has expressed the Christians attitude in a beautiful way:

Thou art coming, O my Savior!

Coming, Gods anointed King!

Every tongue Thy Name confessing,

Well may we rejoice and sing.

Thou art coming! rays of glory

Through the veil Thy death has rent,

Gladden now our pilgrim pathway,

Glory from Thy presence sent.

Thou art coming! Thou art coming!

We shall meet Thee on Thy way.

Thou art coming! We shall see Thee,

And be like Thee on that day.

Thou art coming! Thou art coming!

Jesus, our beloved Lord;

Oh, the joy to see Thee reigning,

Worshiped, glorified, adored!

Thou art coming! Not a shadow,

Not a mist, and not a tear,

Not a sin, and not a sorrow,

On that sunrise grand and clear.

Thou art coming! Jesus Savior

Nothing else seems worth a thought:

Oh, how marvelous the glory,

And the bliss Thy pain hath bought.

Thou art coming! We are waiting

With a hope that cannot fail,

Asking not the day or hour,

Anchored safe within the veil.

Thou art coming! At Thy table

We are witnesses for this,

As we meet Thee in communion,

Earnest of our coming bliss.

Arr. from Frances R. Havergal

May we understand more and more fully, by reverent, prayerful study of and meditation in the Word of God, the glorious purpose of His grace. And may we walk now in the light of that coming dispensation when Christ will see the results of the suffering of His soul and be satisfied!

Fuente: Commentaries on the New Testament and Prophets

he: Rom 5:15, Rom 5:20, Rom 5:21

in: Eph 1:11, Eph 3:10, Psa 104:24, Pro 8:12, Isa 52:13, Dan 2:20, Dan 2:21, Mat 11:19, Rom 11:33, 1Co 1:19-24, 1Co 2:7, Col 2:3, Jud 1:25, Rev 5:12

Reciprocal: Exo 34:6 – abundant Num 14:18 – longsuffering 1Ki 20:31 – merciful kings Job 9:4 – wise in heart Job 12:13 – counsel Psa 103:8 – merciful Psa 130:7 – for with Psa 145:8 – Lord is gracious Son 8:10 – then Isa 1:27 – redeemed Isa 30:18 – for the Lord Isa 43:25 – for mine Hos 2:19 – in righteousness Zec 9:17 – how great is his goodness Rom 16:27 – only Eph 1:6 – praise Eph 3:8 – unsearchable Col 1:9 – wisdom 1Ti 1:14 – exceeding

Fuente: The Treasury of Scripture Knowledge

(Eph 1:8.) .-Which He has made to abound toward us. is the result of attraction. If it stand for , then the verb will have a transitive signification-Which He hath made, or caused to abound. But if stand for the dative, as Calvin, Camerarius, and Schmid suppose, the meaning is that of our version-In which He has abounded toward us. Winer, 24, 1. But the New Testament affords no example of such an attraction, though this be the usual signification of the verb. The Vulgate, taking it for a nominative, falsely reads quae superabundavit in nobis; and Piscator’s exegesis is wholly arbitrary, copiose se effudit. It is, however, natural to suppose that there is no change in the ruling nominative. Attraction seldom takes place except when the relative should stand in the accusative (Khner, 787, Anmerk 4; Jelf, 822), so that, with the more modern interpreters, we take as the substitute of the accusative, and prefer the transitive sense of the verb. Such a Hiphil signification belongs to the word in 1Th 3:12; 2Co 4:15; 2Co 9:8. The relative does not denote the mode of abundance, but the matter of it. It has been suggested-Ellicott, p. 164-that, as verba faciendi, like , may have an appended accusative elicited from the verb, make an abundance of, so the principle of attraction need not be applied to . Beza gives it, qua redundavit. The riches of His grace are not given us in pinched exactness, or limited and scanty measurement-where sin abounds, grace superabounds, Rom 5:20. God knows that He cannot exhaust the wealth of His grace, and therefore He lavishes it with unstinted generosity upon us. Theophylact explains the clause thus: -He ha th poured it upon us unsparingly. And the apostle, having spoken of forgiveness as an immediate blessing, adds-

-in all wisdom and prudence. The preliminary question refers to the position of this clause. Should it be joined to the preceding , or does it belong to the following verse, and qualify the participle ? If it stand in connection with the foregoing verb, it may be variously interpreted. Four forms of exegesis have been proposed:-

1. Calvin, Balduin, and Beza understand the phrase as a general name for the gospel, and their meaning is, that the vocation of men, by the perfectly wise plan of the gospel, is to be ascribed to grace as really as is their election.

2. Others understand it as referring to the gifts of wisdom and prudence which accompany the reception of divine forgiveness. So Aretius, Calixtus, Wolf, Bengel, Morus, Flatt, Meyer, Meier, Matthies, Bisping, Baumgarten-Crusius, and virtually Harless-According to the riches of His grace, which He made to abound toward us, along with the gifts of wisdom and prudence. Or as Ellicott says-It may mark out the sphere and element in which the is evinced and realized. But the clause so interpreted may be either logically connected with or , and may mean either He hath abounded toward us, and one proof and result of such abundance is the bestowment of these graces; or He hath made us wise and prudent, because He hath made known to us the mystery of His will. Thus OEcumenius, who joins the words with the following verse- . If we preferred this exegesis, we should adopt the latter modification, which some of these critics also espouse, namely, that the wisdom and prudence are neither the proof nor the sphere of grace abounding toward us, but are the effects of God’s disclosure of the mystery of His will.

3. Some, again, refer the words to God, as if they were descriptive of the manner in which He has caused His grace to abound toward us. God in all wisdom and prudence has made all grace to abound toward us. So Castalio, Rckert, de Wette, Grotius (in one of his explanations), Baumgarten-Crusius, and Alford-a connection which Ellicott stigmatizes as in the highest degree unsatisfactory.

4. The opinion of Olshausen, endorsed by Stier, is quite arbitrary and peculiar-that we should walk in all wisdom and prudence; a paraphrase which would indicate an unwonted and fatal elasticity in the apostle’s diction.

We propose to join the words with the participle, -Having in all wisdom and prudence made known to us the mystery of His will. The construction is similar to that vindicated in Eph 1:5, with regard to , and is not unusual in the Pauline writings. The idea is homogeneous, if the words are thus connected. Wisdom and prudence have no natural connection with the abounding of grace. Grace in its wealth or profusion does not suggest the notions of wisdom and prudence. The two circles of thought are not concentric in any of the hypotheses we have referred to. For if the words in all wisdom and prudence be referred to God, as descriptive of His mode of operation, they are scarcely in harmony with the leading idea of the verse; at least there would be a want of consecutive unity. For it is not so much His wisdom as His love, not so much His intelligence as His generosity, which marks and glorifies the method of His procedure. The same remarks equally apply to the theory which looks upon the clause in dispute as a formal description of the scheme of the gospel.

Nor, if the words be referred to gifts of wisdom and prudence, conferred along with grace, or be regarded as the sphere of its operation, is the harmony any better preserved. Wisdom and prudence are not the ideas you would expect to find in such a connection. But, on the other hand, wisdom and prudence are essentially connected with the disclosure of a mystery. A mystery is not to be flung abroad without due discrimination. The revealer of it wisely selects his audience, and prudently chooses the proper time, place, and method for his disclosure. To make it known to minds not prepared to receive it, to flash it upon his attendants in full force and without previous and gradual training, might defeat the very purpose which the initiator has in view. The qualities referred to are therefore indispensable requisites to the publication of a mystery.

An objection, however, is stated against this exegesis by Harless, and the objection is also adopted by Meyer, Matthies, and Olshausen. Harless boldly affirms that cannot be predicted of God. It is true that this intellectual quality is not ascribed to God in the New Testament, the word occurring only in another place. But in the Septuagint, on which the linguistic usage of the New Testament is based, it is applied to God as Creator (Pro 3:19), and in a similar passage, Jer 10:12; and the Divine attribute of wisdom personified in Pro 8:14, exclaims, -intelligence is mine. Why should be less applicable than to God? Prudence, indeed, in its common acceptation, can scarcely be ascribed to the Omniscient. Still, if God in any action displays those qualities which in a man might be called prudence, then such a property may be ascribed to him in perfect analogy with the common anthropomorphism of Scripture. But may not signify prudence in its usual acceptation. It is the action of the or mind. Wisdom is often ascribed to God, and is the action of His wise mind-its intuitive formation of purposes and resolutions in His infinite wisdom. To refer always to practical discretion, as Estius, Bengel, and Krebs do, is unwarranted. is not simply and always scientia theoretica, nor scientia practica. The words are so explained, indeed, by Cicero-, quae est rerum expetendarum fugiendarumque scientia. De Offic. 1.43. In the passages adduced by Krebs and Loesner from Josephus and Philo, the word does not certainly be ar out Cicero’s definition, but in some of them rather signifies insight, or perspicacity. In the classics it often denotes that practical wisdom which is indispensable to civil government. The term occurs only in another place in the New Testament, Luk 1:17, where it is rendered the wisdom of the just, and where it certainly does not refer to prudence. It stands in the Septuagint as the representative of no less than nine different Hebrew words. That it is referred to God in the Seventy, shows that it may be predicated of Him in the New Testament. is the attribute of wisdom, and is its special aspect, or the sphere of operation in which it developes itself. Thus, in Pro 10:23, . Compare also in Septuagint 1Ki 4:29; Dan 2:21; Joseph. Antiq. 2.5, 7, 8:7, 5. It is not so much the result of wisdom, as a peculiar phase of its action. Intellectual action under the guidance of is -intelligence. Beza’s view is not very different from this. The word, therefore, may signify in this clause that sagacity which an initiator manifests in the disclosure of a mystery-a quality which, after the manner of men, is ascribed to God.

It is objected, again, that the adjective , added to . ., forbids the application of the terms to God. Meyer admits that may be applied to God, but denies that can be so applied. We can say of God, Harless remarks, in Him is all wisdom, but not He has done this or that in all wisdom. Olshausen homologates the statement, his argument being, that God possesses all attributes absolutely. De Wette, who, however, joins the words to the preceding clause, but applies them to God, answers, that the Divine wisdom, in reaching its end by every serviceable means, appears not as absolute, but only as relative, and he explains the clause, in aller dazu dienlicher Weisheit und Einsicht. But what hinders that the word should be rendered in all, which though it may be literally every kind, yet virtually signifies highest, or absolute wisdom and discretion? Harless again withstands this, and says, es bezeichnet nie die Intension sondern nur die Extension. Let the following examples suffice for our purpose:-Mat 28:18, -all power-absolute power; Act 5:23, the prison was shut, -with all safety, in their opinion, with absolute security; 1Ti 1:15, -worthy of all or of absolute credit and welcome; and in many other places. Nor is this sense unknown to the classics: -absolute knowledge; -utmost or absolute necessity; -into extreme distress; -into extreme danger; -to the utmost embarrassment. So that in the idea of intension is at least inferentially bound up with that of extension. Such appear to us sufficient reasons for connecting the words with , and regarding them as qualifying it, or defining the method in which the mystery has been disclosed.

But among those who connect the words with , there are some forms of interpretation adopted which may be noticed and set aside. The first is that of Chrysostom, who, in one of his expositions, refers the wisdom and prudence to the mystery, as if they were descriptive of its qualities: -for this mystery is marked by its fulness of wisdom and prudence. He is followed by Koppe, who, as is common with him, suggests this metaphrase: . These interpretations are not warranted by the syntax. Reverting, then, to the view we have already stated, we are of opinion that the words qualify . For this purpose there is no need that they be placed after it. The participle is at the same time intimately connected with the verb . It contains one of the elements of the , which God has made to abound. His having made known of His goodwill this higher aspect of Christ’s work, is ascribed to that grace which, in this way and for this purpose, He hath caused to abound towards us. It is also one of the elements of , and one of the fruits of that death which secured it. This connection is approved by Chrysostom, Theodoret, Jerome, Homberg, Baumgarten-Crusius, Koppe, Semler, and Holzhausen, by the editors Griesbach and Scholz, and by Conybeare. The verses are left undivided by Lachmann and Tischendorf.

Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians

Eph 1:8. At verse 4 it is stated that many of these verses have special application to the apostles and their official work. It is also noted that even they had to develop certain personal qualifications in order to be retained for that special work. If they chose to maintain such traits (all of whom did except Judas), then the special and miraculous powers necessary for the work were given to them. Hence we have the statement here that God hath abounded toward us [the apostles] in all wisdom and prudence.

Fuente: Combined Bible Commentary

Eph 1:8. Which he caused to abound toward (lit, into) us. Which is preferable to wherein, or, wherewith; the grace itself was made to flow abundantly to us, in fact into us as the subjects of it

In all wisdom and prudence. This phrase can scarcely be applied to God, for all wisdom does not mean the highest wisdom, but every kind of wisdom; and prudence is rarely thus applied. The parallel passage (Col 1:9) favors the reference to Christians, and this explanation agrees better with the sweep of the thought. Some join the phrase with having made known (Eph 1:9), but this makes the next clause unnecessarily involved. It is best to join it with the preceding phrase, as indicating the sphere in which the abounding of grace towards us is manifested. All is to be joined with both nouns; wisdom is the more general term, prudence is the resulting intelligence. Wisdom grasps Gods doings, perceives and understands His counsels of grace; prudence is directed to what we have to do, looks at our problem and how to solve it; the former sees the relations ordered by God, the latter regulates our conduct accordingly (Braune). But wisdom is not purely theoretical, since it is the basis of the more practical prudence.

Fuente: A Popular Commentary on the New Testament

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.

Fuente: Expository Notes with Practical Observations on the New Testament

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

Now, if you want to know about wisdom, see my study on wisdom – the question here is whether the verse speaks of wisdom given us or wisdom in which He abounded to us.

Prudence can be translated understanding as well as wisdom. I think it speaks to His abounding to us in all of His wisdom and understanding. The abounding, speaks to those items mentioned previously. Our salvation and all its benefits come directly from HIS understanding and wisdom – He knows best for us. Thus, how dare we question His saving us? We ought not ever question His wisdom in saving us, we are chosen by Him for His purpose and for His good will.

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

1:8 {12} {k} Wherein he hath abounded toward us in {l} all wisdom and prudence;

(12) Now he comes at length to the formal cause, that is to say, to vocation or preaching of the Gospel, by which God executes that eternal counsel of our free reconciliation and salvation in Christ. And putting in place of the Gospel all wisdom and understanding, he shows how excellent it is.

(k) By which gracious goodness and bountifulness.

(l) In perfect and sound wisdom.

Fuente: Geneva Bible Notes

God has given abundant grace to us, not just the bare essential amount needed. This reference hints at many other benefits of Christ’s death that Paul did not enumerate here. Chafer discussed 33 riches of divine grace that become ours when we trust Christ as our Savior. [Note: Lewis Sperry Chafer, Systematic Theology, 3:234-65.]

"Wisdom" (Gr. sophia) is what is highest and noblest, and "insight" or "understanding" (Gr. phronesei) is the means by which we perceive it. [Note: Richard C. Trench, Synonyms of the New Testament, pp. 263-67.] Again we have to decide whether the last part of this verse modifies the first part of Eph 1:8 or the first part of Eph 1:9 (cf. Eph 1:4). As I pointed out above, normally the modifying phrases follow the action words in this passage. Paul’s idea therefore seems to have been that God lavished His grace on us in His infinite wisdom knowing how we would respond to it. The wisdom and insight are God’s, not ours.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)