TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ephesians 1:3–14. His two-level outline is real structure in the source text, so it is rendered as structure.
He begins with thanksgivings and praise, and enlarges with a great deal of fluency and copiousness of affection upon the exceedingly great and precious benefits which we enjoy by Jesus Christ. For the great privileges of our religion are very aptly recounted and enlarged upon in our praises to God.
I.In general he blesses God for spiritual blessings, Eph 1:3, where he styles him the God and Father of our Lord Jesus Christ; for, as Mediator, the Father was his God; as God, and the second person in the blessed Trinity, God was his Father. It bespeaks the mystical union between Christ and believers, that the God and Father of our Lord Jesus Christ is their God and Father, and that in and through him. All blessings come from God as the Father of our Lord Jesus Christ. No good can be expected from a righteous and holy God to sinful creatures, but by his mediation. He hath blessed us with all spiritual blessings. Note, Spiritual blessings are the best blessings with which God blesses us, and for which we are to bless him. He blesses us by bestowing such things upon us as make us really blessed. We cannot thus bless God again; but must do it by praising, and magnifying, and speaking well of him on that account. Those whom God blesses with some he blesses with all spiritual blessings; to whom he gives Christ, he freely gives all these things. It is not so with temporal blessings; some are favoured with health, and not with riches; some with riches, and not with health, etc. But, where God blesses with spiritual blessings, he blesses with all. They are spiritual blessings in heavenly places; that is, say some, in the church, distinguished from the world, and called out of it. Or it may be read, in heavenly things, such as come from heaven, and are designed to prepare men for it, and to secure their reception into it. We should hence learn to mind spiritual and heavenly things as the principal things, spiritual and heavenly blessings as the best blessings, with which we cannot be miserable and without which we cannot but be so. Set not your affections on things on the earth, but on those things which are above. These we are blessed with in Christ; for, as all our services ascend to God through Christ, so all our blessings are conveyed to us in the same way, he being the Mediator between God and us.
II.The particular spiritual blessings with which we are blessed in Christ, and for which we ought to bless God, are (many of them) here enumerated and enlarged upon.
1.Election and predestination, which are the secret springs whence the others flow, Eph 1:4, Eph 1:5, Eph 1:11. Election, or choice, respects that lump or mass of mankind out of which some are chosen, from which they are separated and distinguished. Predestination has respect to the blessings they are designed for; particularly the adoption of children, it being the purpose of God that in due time we should become his adopted children, and so have a right to all the privileges and to the inheritance of children. We have here the date of this act of love: it was before the foundation of the world; not only before God's people had a being, but before the world had a beginning; for they were chosen in the counsel of God from all eternity. It magnifies these blessings to a high degree that they are the products of eternal counsel. The alms which you give to beggars at your doors proceed from a sudden resolve; but the provision which a parent makes for his children is the result of many thoughts, and is put into his last will and testament with a great deal of solemnity. And, as this magnifies divine love, so it secures the blessings to God's elect; for the purpose of God according to election shall stand. He acts in pursuance of his eternal purpose in bestowing spiritual blessings upon his people. He hath blessed us - according as he hath chosen us in him, in Christ the great head of the election, who is emphatically called God's elect, his chosen; and in the chosen Redeemer an eye of favour was cast upon them. Observe here one great end and design of this choice: chosen - that we should be holy; not because he foresaw they would be holy, but because he determined to make them so. All who are chosen to happiness as the end are chosen to holiness as the means. Their sanctification, as well as their salvation, is the result of the counsels of divine love. - And without blame before him - that their holiness might not be merely external and in outward appearance, so as to prevent blame from men, but internal and real, and what God himself, who looketh at the heart, will account such, such holiness as proceeds from love to God and to our fellow-creatures, this charity being the principle of all true holiness. The original word signifies such an innocence as no man can carp at; and therefore some understand it of that perfect holiness which the saints shall attain in the life to come, which will be eminently before God, they being in his immediate presence for ever. Here is also the rule and the fontal cause of God's election: it is according to the good pleasure of his will (Eph 1:5), not for the sake of any thing in them foreseen, but because it was his sovereign will, and a thing highly pleasing to him. It is according to the purpose, the fixed and unalterable will, of him who worketh all things after the counsel of his own will (Eph 1:11), who powerfully accomplishes whatever concerns his elect, as he has wisely and freely fore-ordained and decreed, the last and great end and design of all which is his own glory: To the praise of the glory of his grace (Eph 1:6), that we should be to the praise of his glory (Eph 1:12), that is, that we should live and behave ourselves in such a manner that his rich grace might be magnified, and appear glorious, and worthy of the highest praise. All is of God, and from him, and through him, and therefore all must be to him, and centre in his praise. Note, The glory of God is his own end, and it should be ours in all that we do. This passage has been understood by some in a very different sense, and with a special reference to the conversion of these Ephesians to Christianity. Those who have a mind to see what is said to this purpose may consult Mr. Locke, and other well-known writers, on the place.
2.The next spiritual blessing the apostle takes notice of is acceptance with God through Jesus Christ: Wherein, or by which grace, he hath made us accepted in the beloved, Eph 1:6. Jesus Christ is the beloved of his Father (Mat 3:17), as well as of angels and saints. It is our great privilege to be accepted of God, which implies his love to us and his taking us under his care and into his family. We cannot be thus accepted of God, but in and through Jesus Christ. He loves his people for the sake of the beloved.
3.Remission of sins, and redemption through the blood of Jesus, Eph 1:7. No remission without redemption. It was by reason of sin that we were captivated, and we cannot be released from our captivity but by the remission of our sins. This redemption we have in Christ, and this remission through his blood. The guilt and the stain of sin could be no otherwise removed than by the blood of Jesus. All our spiritual blessings flow down to us in that stream. This great benefit, which comes freely to us, was dearly bought and paid for by our blessed Lord; and yet it is according to the riches of God's grace. Christ's satisfaction and God's rich grace are very consistent in the great affair of man's redemption. God was satisfied by Christ as our substitute and surety; but it was rich grace that would accept of a surety, when he might have executed the severity of the law upon the transgressor, and it was rich grace to provide such a surety as his own Son, and freely to deliver him up, when nothing of that nature could have entered into our thoughts, nor have been any otherwise found out for us. In this instance he has not only manifested riches of grace, but has abounded towards us in all wisdom and prudence (Eph 1:8), wisdom in contriving the dispensation, and prudence in executing the counsel of his will, as he has done. How illustrious have the divine wisdom and prudence rendered themselves, in so happily adjusting the matter between justice and mercy in this grand affair, in securing the honour of God and his law, at the same time that the recovery of sinners and their salvation are ascertained and made sure!
4.Another privilege which the apostle here blesses God for is divine revelation - that God hath made known to us the mystery of his will (Eph 1:9), that is, so much of his good-will to men, which had been concealed for a long time, and is still concealed from so great a part of the world: this we owe to Christ, who, having lain in the bosom of the Father from eternity, came to declare his will to the children of men. According to his good pleasure, his secret counsels concerning man's redemption, which he had purposed, or resolved upon, merely in and from himself, and not for any thing in them. In this revelation, and in his making known unto us the mystery of his will, the wisdom and the prudence of God do abundantly shine forth. It is described (Eph 1:13) as the word of truth, and the gospel of our salvation. Every word of it is true. It contains and instructs us in the most weighty and important truths, and it is confirmed and sealed by the very oath of God, whence we should learn to betake ourselves to it in all our searches after divine truth. It is the gospel of our salvation: it publishes the glad tidings of salvation, and contains the offer of it: it points out the way that leads to it; and the blessed Spirit renders the reading and the ministration of it effectual to the salvation of souls. O, how ought we to prize this glorious gospel and to bless God for it! This is the light shining in a dark place, for which we have reason to be thankful, and to which we should take heed.
5.Union in and with Christ is a great privilege, a spiritual blessing, and the foundation of many others. He gathers together in one all things in Christ, Eph 1:10. All the lines of divine revelation meet in Christ; all religion centres in him. Jews and Gentiles were united to each other by being both united to Christ. Things in heaven and things on earth are gathered together in him; peace made, correspondence settled, between heaven and earth, through him. The innumerable company of angels become one with the church through Christ: this God purposed in himself, and it was his design in that dispensation which was to be accomplished by his sending Christ in the fulness of time, at the exact time that God had prefixed and settled.
6.The eternal inheritance is the great blessing with which we are blessed in Christ: In whom also we have obtained an inheritance, Eph 1:11. Heaven is the inheritance, the happiness of which is a sufficient portion for a soul: it is conveyed in the way of an inheritance, being the gift of a Father to his children. If children, then heirs. All the blessings that we have in hand are but small if compared with the inheritance. What is laid out upon an heir in his minority is nothing to what is reserved for him when he comes to age. Christians are said to have obtained this inheritance, as they have a present right to it, and even actual possession of it, in Christ their head and representative.
7.The seal and earnest of the Spirit are of the number of these blessings. We are said to be sealed with that Holy Spirit of promise, Eph 1:13. The blessed Spirit is holy himself, and he makes us holy. He is called the Spirit of promise, as he is the promised Spirit. By him believers are sealed; that is, separated and set apart for God, and distinguished and marked as belonging to him. The Spirit is the earnest of our inheritance, Eph 1:14. The earnest is part of payment, and it secures the full sum: so is the gift of the Holy Ghost; all his influences and operations, both as a sanctifier and a comforter, are heaven begun, glory in the seed and bud. The Spirit's illumination is an earnest of everlasting light; sanctification is an earnest of perfect holiness; and his comforts are earnests of everlasting joys. He is said to be the earnest, until the redemption of the purchased possession. It may be called here the possession, because this earnest makes it as sure to the heirs as though they were already possessed of it; and it is purchased for them by the blood of Christ. The redemption of it is mentioned because it was mortgaged and forfeited by sin; and Christ restores it to us, and so is said to redeem it, in allusion to the law of redemption. Observe, from all this, what a gracious promise that is which secures the gift of the Holy Ghost to those who ask him.
The apostle mentions the great end and design of God in bestowing all these spiritual privileges, that we should be to the praise of his glory who first trusted in Christ - we to whom the gospel was first preached, and who were first converted to the faith of Christ, and to the placing of our hope and trust in him. Note, Seniority in grace is a preferment: Who were in Christ before me, says the apostle (Rom 16:7); those who have for a longer time experienced the grace of Christ are under more special obligations to glorify God. They should be strong in faith, and more eminently glorify him; but this should be the common end of all. For this we were made, and for this we were redeemed; this is the great design of our Christianity, and of God in all that he has done for us: unto the praise of his glory, Eph 1:14. He intends that his grace and power and other perfection should by this means become conspicuous and illustrious, and that the sons of men should magnify him.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The riches of God are heaped upon us in that he makes us something better than we were at the beginning of our existence.
That is to say, Making us wise and prudent, in that which is true wisdom, and that which is true prudence. Strange! what friendship! For He telleth us His secrets; the mysteries, saith he, of His will, as if one should say, He hath made known to us the things that are in His heart. For here is indeed the mystery which is full of all wisdom and prudence. For what will you mention equal to this wisdom! Those that were worth nothing, it hath discovered a way of raising them to wealth and abundance. What can equal this wise contrivance? He that was an enemy, he that was hated, he is in a moment lifted up on high. And not this only,-but, yet more, that it should be done at this particular time, this again was the work of wisdom; and that it should be done by means of the Cross. It were matter of long discourse here to point out, how all this was the work of wisdom, and how He had made us wise. And therefore he repeats again the words,
"According to His good pleasure which He purposed in Him."
That is to say, this He desired, this He travailed for, as one might say, that He might be able to reveal to us the mystery. What mystery? That He would have man seated up on high. And this hath come to pass.
The abovementioned gifts are riches, yet is this far more so. "Which," saith he, "He made to abound toward us." They are both "riches" and "they have abounded," that is to say, were poured forth in ineffable measure. It is not possible to represent in words what blessings we have in fact experienced. For riches indeed they are, abounding riches, and He hath given in abundance riches not of man but of God, so that on all hands it is impossible that they should be expressed. And to show us how He gave it to such abundance, he adds,
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Summary
Ephesians 1:8 continues Paul's magnificent doxology, revealing the lavish extent of God's grace bestowed upon believers in Christ. This verse underscores that within the framework of our redemption, God has poured out upon us an overflowing measure of His divine wisdom and practical discernment, enabling us to comprehend and navigate His eternal purposes and our place within them.
Context
Literary Context
This verse is an integral part of Paul's grand doxology in Ephesians 1:3-14, a profound hymn of praise to God for the spiritual blessings granted to believers. Following the declaration of our election, adoption, and redemption through Christ's blood in Ephesians 1:7, verse 8, introduced by "Wherein" (referring back to the redemption), elaborates on the rich provision that accompanies this salvation. It emphasizes that God's wisdom and prudence are not merely abstract qualities but are actively demonstrated and applied to us through Christ's redemptive work, ensuring the perfect execution of His divine plan for humanity and the church.
Historical & Cultural Context
Paul wrote this letter to the church in Ephesus, a prominent city known for its diverse religious practices and philosophical schools. The concept of "wisdom" (sophia) was highly valued in both Jewish and Greco-Roman thought, though often with different connotations. For Greeks, wisdom might be philosophical insight; for Jews, it was often tied to understanding God's law and creation, as seen in Proverbs 8. Paul's emphasis here is on a divine wisdom and prudence that originates solely from God and is revealed in Christ, contrasting with human attempts to attain wisdom through worldly means. This divine endowment would have been particularly significant for a church navigating a complex cultural landscape.
Key Themes
Ephesians 1:8 contributes significantly to several overarching themes in Ephesians. Firstly, it highlights God's Abundant Grace and Generosity, emphasizing that His blessings are not minimal but "abound" toward us, exceeding all expectation and need. This lavish outpouring is a hallmark of His divine nature and love. Secondly, it introduces the theme of Divine Wisdom (sophia), referring to God's ultimate, comprehensive knowledge of His eternal plan, His perfect insight into salvation, and the ultimate purpose of all creation. This is the divine blueprint, the ultimate understanding of reality itself, often personified in Proverbs 8:12. Thirdly, it speaks of Divine Prudence (phronesis), which is the practical application of this wisdom. It signifies God's perfect discernment, foresight, and the practical understanding needed to execute His grand plan effectively and bring it to fruition. For believers, receiving this implies God equips us to understand and apply His truth in daily life, guiding our steps as promised in Psalm 119:105.
Exposition and Analysis
Key Word Analysis
From περισσός (perissos), meaning to superabound in quantity or quality, be in excess, or be superfluous. It also carries the transitive sense of causing to superabound or excel. In this context, it emphasizes the overflowing, lavish, and exceedingly generous nature of God's giving, indicating that His provision of wisdom and prudence is far more than sufficient, indeed, it is an overabundance.
From σοφός (sophos), referring to wisdom, whether higher or lower, worldly or spiritual. Here, it denotes God's comprehensive, ultimate insight into His eternal purposes, His perfect understanding of truth, and the divine blueprint for all things. It is the deep knowledge of God's character and His grand design.
From φρονέω (phroneo), signifying mental action or activity, i.e., intellectual or moral insight. This term speaks to the practical application of wisdom; it is the discernment, foresight, and understanding necessary to execute a plan effectively and make wise decisions. While sophía is the theoretical, overarching knowledge, phrónēsis is the practical skill of applying that knowledge in specific situations.
Verse Breakdown
"Wherein he hath abounded toward us"
This phrase directly connects God's overflowing generosity to the redemptive work mentioned in the preceding verse. The "wherein" (G3739, hós) points back to the grace and redemption in Christ. God's action is one of superabundant giving, not merely meeting a need but lavishly exceeding it. The preposition "toward us" (G1519, eis G2248, hēmâs) indicates the direction and recipients of this divine overflow—believers, who are the objects of God's boundless favor.
"in all wisdom and prudence"
This specifies the nature of God's abundant provision. The preposition "in" (G1722, en) indicates the sphere or manner in which this abundance is manifested. God has not just given us some wisdom or a little prudence, but "all" (G3956, pâs) of it, signifying completeness and totality in these qualities. "Wisdom" (G4678, sophía) refers to the ultimate, divine insight into God's eternal plan, while "prudence" (G5428, phrónēsis) denotes the practical understanding and discernment needed to apply that wisdom effectively. Together, they describe God's perfect cognitive and volitional capacity, which He shares with us.
Literary Devices
Paul employs several literary devices to convey the profundity of God's grace in Ephesians 1:8. The use of the verb "abounded" (Greek: perisseúō) is a form of Hyperbole, emphasizing the extraordinary, overflowing nature of God's giving, far beyond mere sufficiency. This contributes to the overall tone of Doxology that characterizes Ephesians 1:3-14, a hymn of praise that magnifies God's character and actions. The pairing of "wisdom" and "prudence" creates a subtle Parallelism or hendiadys, where two distinct but related concepts are used to express a single, comprehensive idea: God's perfect intellectual capacity, encompassing both theoretical understanding and practical application. This pairing also suggests a Merism, where the whole of God's comprehensive insight is conveyed by naming two of its key aspects.
Theological and Thematic Connections
Ephesians 1:8 profoundly reveals the character of God as a benevolent and generous giver, whose actions are always rooted in perfect insight and executed with flawless discernment. The bestowal of "all wisdom and prudence" upon believers is not merely an intellectual gift but a spiritual empowerment, enabling us to grasp the magnitude of God's redemptive plan and live in alignment with His will. This divine endowment ensures that our redemption is not just a past event but a transformative reality that continually shapes our understanding and conduct. It underscores the truth that God's grace is holistic, providing not only salvation from sin but also the spiritual capacity to live a life that honors Him.
Reflection and Application
Understanding that God has "abounded toward us in all wisdom and prudence" should fill the believer with profound gratitude and confidence. It means that the God who orchestrated the universe and designed the intricate plan of salvation has not left us to grope in the dark. Instead, He has generously equipped us with the very insight and practical discernment needed to navigate life's complexities and comprehend His purposes. This truth empowers us to trust in His sovereign plan, even when circumstances seem chaotic or unclear, knowing that His wisdom is perfect and His execution flawless. Furthermore, it calls us to actively seek and apply this divine wisdom in our daily lives, relying on the Holy Spirit to illuminate God's Word and guide our decisions. We are not expected to generate wisdom on our own, but to receive and walk in the wisdom God has already poured out upon us, living lives that reflect His glorious design.
Questions for Reflection
FAQ
What is the difference between "wisdom" (sophia) and "prudence" (phronesis) in this verse?
While closely related, "wisdom" (Greek: sophía) generally refers to comprehensive, theoretical knowledge and insight into ultimate truth, especially concerning God's eternal plan and purposes. It's the divine blueprint, the deep understanding of reality. "Prudence" (Greek: phrónēsis), on the other hand, denotes practical understanding, discernment, and the ability to apply that knowledge effectively in specific situations. It's the skill of making wise decisions and executing plans. So, God has not only the perfect plan (wisdom) but also the perfect means and timing to bring it to fruition (prudence), and He has lavished both upon us.
How does God "abound" in wisdom and prudence toward us?
God "abounds" in wisdom and prudence toward us in several ways. Firstly, He reveals His perfect wisdom and plan through His Son, Jesus Christ, as seen in 1 Corinthians 1:24. Secondly, He provides us with His written Word, the Bible, which is a source of divine wisdom and instruction for living (Psalm 19:7). Thirdly, and most profoundly, He indwells believers with the Holy Spirit, who guides us into all truth and grants us spiritual discernment (John 16:13). This means we have access to divine insight and the ability to apply it in our daily lives, far beyond our natural human capacity.
Christ-Centered Fulfillment
Ephesians 1:8 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ, who is Himself the very embodiment of God's wisdom and prudence. As Colossians 2:3 declares, "in whom are hidden all the treasures of wisdom and knowledge." Christ is not merely a recipient of God's wisdom; He is its perfect expression and the means by which it is communicated to humanity. Through His life, death, and resurrection, the eternal plan of God, conceived in divine wisdom and executed with perfect prudence, was brought to fruition. When God "abounds toward us in all wisdom and prudence," it is specifically "in Christ" that this occurs, as stated throughout Ephesians 1. Our redemption in Christ, detailed in Ephesians 1:7, is the context for this outpouring. Furthermore, the Holy Spirit, sent by Christ, illuminates our hearts and minds to grasp this divine wisdom and apply it practically, as promised in John 14:26. Thus, Christ is both the source and the channel through whom God's boundless wisdom and practical discernment are lavished upon believers, enabling us to live lives that reflect His glorious purposes.