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 discussed33riches of divine grace that become ours when we trust Christ as our Savior. [1][source]
"Wisdom" (Gr. sophia) is what is highest and noblest, and "insight" or "understanding" (Gr. phronesei) is the means by which we perceive it. [2] Again we have to decide whether the last part of this verse modifies the first part of Ephesians 1:8 or the first part of Ephesians 1:9 (cf. Ephesians 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. [source][source][source]
Context Summary
Ephesians 1:1-14 - Our Riches In Christ
This has been called the "Epistle of In-ness,"because it is so full of the preposition in. Saints are flesh and blood like ourselves, and we may be saints. The word means "set apart." We are in Christ and He is in us, and any goodness we have is due to our giving room and scope to Him to realize His own ideals. To be in the heavenlies, Ephesians 1:3, means to live a spiritual life and to draw our reinforcements from the unseen and eternal world, which is focused in our Lord. We are in Him so far as justification is concerned-that is our standing; and He is in us for sanctification-that is the source of a holy and useful life. The condition of a blessed life is the conscious maintenance of this oneness.
The source of all we are, and have, and hope to be, so far as salvation is concerned, is the will of God for us; but the stream flows to us through our Lord, and the end to which all things are moving is the summing-up of all in Christ. As He was the Alpha, so He will be the Omega. The sealing of the Holy Spirit is of incalculable advantage, because it means that we are stamped with the likeness of Christ and so kept inviolate among all the vicissitudes of life. See Esther 8:8; John 6:27. [source]
Chapter Summary: Ephesians 1
1After Paul's salutation, 3and thanksgiving for the Ephesians, 4he treats of our election, 6and adoption by grace; 11which is the true and proper fountain of man's salvation 13And because the height of this mystery cannot be easily attained unto, 16he prays that they may come to the full knowledge and possession thereof in Christ
Which [ης] Genitive attracted again to case of antecedent χαριτος charitos f0). [source]
Wherein He hath abounded [ἧς ἐπερίσσευσεν] 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, Matthew 13:12; 2 Corinthians 4:15. [source]
In all wisdom and prudence [ἐν πάσῃ σοφίᾳ καὶ φρονήσει] For wisdom, see on Romans 11:33. For prudence, on Luke 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 Colossians 1:9. All wisdom is, properly, every kind of wisdom. [source]
Reverse Greek Commentary Search for Ephesians 1:8
Romans 11:25Wise [φρόνιμοι] See on the kindred noun φρόνησις wisdom Luke 1:17. Mostly in the New Testament of practical wisdom, prudence; thus distinguished from σοφία which is mental excellence in its highest and fullest sense; and from σύνεσις intelligencewhich is combinative wisdom; wisdom in its critical applications. See Colossians 1:9, and compare Ephesians 1:8. [source]
Ephesians 1:17The Spirit of wisdom and revelation [] Spirit has not the article, but the reference is to the Holy Spirit. Compare Matthew 12:28; Luke 1:15,Luke 1:35,Luke 1:41; Romans 1:4; 1 Peter 1:2. Wisdom and revelation are special forms of the Spirit's operation. He imparts general illumination (wisdom) and special revelations of divine mysteries. The combination of two words with an advance in thought from the general to the special is characteristic of Paul. Compare grace and apostleship, Romans 1:5; gifts and calling, Romans 11:29; wisdom and prudence, Ephesians 1:8, wisdom and knowledge, Colossians 2:3. [source]
Ephesians 2:7That he might shew [ινα ενδειχηται] Final clause with ινα hina and first aorist middle subjunctive of ενδεικνυμι endeiknumi See note on Ephesians 1:8 for “riches of grace” and note on Ephesians 1:19 for “exceeding” (υπερβαλλον huperballon). [source]
Colossians 1:9Wisdom and spiritual understanding [σοφίᾳ καὶ συνέσει πνευματικῇ] Rev., better, applies spiritual to both - spiritual wisdom and understanding. The kindred adjectives σοφός wiseand συνετός prudentoccur together, Matthew 11:25; Luke 10:21. For σοφία wisdomsee on Romans 11:33, and on wise, James 3:13. For σύνεσις understandingsee on Mark 12:33, and see on prudent, Matthew 11:25. The distinction is between general and special. Understanding is the critical apprehension of particulars growing out of wisdom, which apprehension is practically applied by φρόνησις prudencesee on Luke 1:17; see on Ephesians 1:8. Spiritual is emphatic, as contrasted with the vain philosophy of false teachers. [source]
Colossians 1:9The knowledge of his will [την επιγνωσιν του τεληματος αυτου] The accusative case is retained with this passive verb. Επιγνωσις Epignōsis is a Koiné{[28928]}š word (Polybius, Plutarch, etc.) for additional Both πασει pasei (all) and πνευματικηι pneumatikēi (spiritual) are to be taken with both σοπιαι sophiāi and συνεσει sunesei In Ephesians 1:8 Paul uses προνησει phronēsei (from πρην phrēn intellect) rather than συνεσει sunesei (grasp, from συνιημι suniēmi to send together). Συνεσις Sunesis is the faculty of deciding in particular cases while σοπια sophia gives the general principles (Abbott). Paul faces Gnosticism with full front and wishes the freest use of all one‘s intellectual powers in interpreting Christianity. The preacher ought to be the greatest man in the world for he has to deal with the greatest problems of life and death. [source]
Colossians 1:9In all spiritual wisdom and understanding [εν πασηι σοπιαι και συνεσει πνευματικηι] Both πασει pasei (all) and πνευματικηι pneumatikēi (spiritual) are to be taken with both σοπιαι sophiāi and συνεσει sunesei In Ephesians 1:8 Paul uses προνησει phronēsei (from πρην phrēn intellect) rather than συνεσει sunesei (grasp, from συνιημι suniēmi to send together). Συνεσις Sunesis is the faculty of deciding in particular cases while σοπια sophia gives the general principles (Abbott). Paul faces Gnosticism with full front and wishes the freest use of all one‘s intellectual powers in interpreting Christianity. The preacher ought to be the greatest man in the world for he has to deal with the greatest problems of life and death. [source]
1 John 1:7Of Jesus Christ His Son [] Omit Christ. The human name, Jesus, shows that His blood is available for man. The divine name, His Son, shows that it is efficacious. I shall be rendering a service to students of John's Epistles by giving, in a condensed form, Canon Westcott's note, classifying the several names of our Lord and their uses in the Epistles. The name in John, as in the Bible elsewhere, has two distinct, but closely connected meanings. -DIVIDER-
-DIVIDER-
1. The Revelation of the Divine Being by a special title. -DIVIDER-
-DIVIDER-
2. The whole sum of the manifold revelations gathered up so as to form one supreme revelation. -DIVIDER-
-DIVIDER-
The latter sense is illustrated in 3 John 1:7, where “the name” absolutely includes the essential elements of the Christian creed, the complete revelation of Christ's work in relation to God and man. Compare John 20:31; Acts 5:41. -DIVIDER-
-DIVIDER-
In 1 John 2:12, the term is more limited, referring to Christ as He lived on earth and gave Himself for “the brethren.” In 1 John 3:23; 1 John 5:13, the exact sense is defined by what follows. -DIVIDER-
-DIVIDER-
-DIVIDER-
Actual Names Used. -DIVIDER-
-DIVIDER-
(I.) His Son Jesus Christ. 1 John 1:3; 1 John 3:23; 1 John 5:20. The divine antecedent is differently described in each case, and the difference colors the phrase. In 1 John 1:2-3, the Father (compare 1John href="/desk/?q=1jo+3:23&sr=1">1 John 3:23, God. In 1 John 5:20, He that is true. Thus the sonship of Christ is regarded in relation to God as Father, as God, and as satisfying the divine ideal which man is able to form. The whole phrase, His Son Jesus Christ, includes the two elements of the confessions which John makes prominent. -DIVIDER-
-DIVIDER-
1. Jesus is the Son of God (John 4:15; John 5:5). -DIVIDER-
-DIVIDER-
2. Jesus is the Christ (John 2:22; John 5:1). -DIVIDER-
-DIVIDER-
-DIVIDER-
The constituents of the compressed phrase are all used separately by John. -DIVIDER-
-DIVIDER-
(1.) Jesus. 1 John 2:22; 1 John 5:1; 1 John 4:3(where the correct reading omits Christ). The thought is that of the Lord in His perfect historic humanity. -DIVIDER-
-DIVIDER-
(2.) Christ. 2 John 1:9. Pointing to the preparation made under the old covenant. -DIVIDER-
-DIVIDER-
(3). Jesus Christ. 1 John 2:1; 1 John 5:6; 2 John 1:7. Combining the ideas of true humanity and messianic position. -DIVIDER-
-DIVIDER-
In 1 John 4:15, the reading is doubtful: Jesus or Jesus Christ. -DIVIDER-
-DIVIDER-
On 1 John 4:2, see note. -DIVIDER-
-DIVIDER-
(4.) The Son. 1 John 2:22,1 John 2:23,1 John 2:24; 1 John 4:14; 1 John 5:12. The absolute relation of Sonship to Fatherhood. -DIVIDER-
-DIVIDER-
(5.) The Son of God. 1 John 3:8; 1 John 5:10,1 John 5:12,1 John 5:13,1 John 5:20. Compare His Son (1 John 4:10; 1 John 5:9), where the immediate antecedent is ὁ Θεός Godand 1 John 5:18, He that was begotten of God. Combination of the ideas of Christ's divine dignity and divine sonship. -DIVIDER-
-DIVIDER-
(6.) Jesus His (God's) Son. 1 John 1:7. Two truths. The blood of Christ is available and efficacious. -DIVIDER-
-DIVIDER-
(7). His (God's) Son, His only Son. 1 John 4:9. The uniqueness of the gift is the manifestation of love. -DIVIDER-
-DIVIDER-
The Son in various forms is eminently characteristic of the First and Second Epistles, in which it occurs more times than in all Paul's Epistles. -DIVIDER-
-DIVIDER-
Κύριος Lordis not found in the Epistles (omit from 2 John 1:3), but occurs in the Gospel, and often in Revelation. -DIVIDER-
-DIVIDER-
-DIVIDER-
The expression, the blood of Jesus His Son, is chosen with a profound insight. Though Ignatius uses the phrase blood of God yet the word blood is inappropriate to the Son conceived in His divine nature. The word Jesus brings out His human nature, in which He assumed a real body of flesh and blood, which blood was shed for us.Cleanseth ( καθαρίζει )See on Mark 7:19. Not only forgives but removes. Compare Titus 2:14; Hebrews 9:13sq.; Hebrews 9:22sq.; Ephesians 5:26sq.; Matthew 5:8; 1 John 3:3. Compare also 1 John 1:9, where, forgive ( ἀφῇ ) and cleanse ( καθαρίσῃ ) occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. Alexander (Bishop of Derry) cites a striking passage from Victor Hugo (“Le Parricide”). The usurper Canute, who has had a share in his father's death, expiring after a virtuous and glorious reign, walks towards the light of heaven. But first he cuts with his sword a shroud of snow from the top of Mt. Savo. As he advances towards heaven, a cloud forms, and drop by drop his shroud is soaked with a rain of blood.All sin ( πάσης ἁμαρτίας )The principle of sin in all its forms and manifestations; not the separate manifestations. Compare all joy (James 1:2); all patience (2 Corinthians 7:12); all wisdom (Ephesians 1:8); all diligence (2 Peter 1:5). [source]
What do the individual words in Ephesians 1:8 mean?
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: περισσεύω
Sense: to exceed a fixed number of measure, to be left over and above a certain number or measure.
Greek Commentary for Ephesians 1:8
A thoroughly Pauline phrase, riches of kindness (Romans 2:4), riches of glory (Colossians 1:27; Ephesians 3:16; Philemon 4:19), riches of fulness of understanding (Colossians 2:7), riches of Christ (Ephesians 3:8), and in Ephesians 2:7 “the surpassing riches of grace.” [source]
Genitive attracted again to case of antecedent χαριτος charitos f0). [source]
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, Matthew 13:12; 2 Corinthians 4:15. [source]
For wisdom, see on Romans 11:33. For prudence, on Luke 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 Colossians 1:9. All wisdom is, properly, every kind of wisdom. [source]
Reverse Greek Commentary Search for Ephesians 1:8
See on the kindred noun φρόνησις wisdom Luke 1:17. Mostly in the New Testament of practical wisdom, prudence; thus distinguished from σοφία which is mental excellence in its highest and fullest sense; and from σύνεσις intelligencewhich is combinative wisdom; wisdom in its critical applications. See Colossians 1:9, and compare Ephesians 1:8. [source]
Spirit has not the article, but the reference is to the Holy Spirit. Compare Matthew 12:28; Luke 1:15, Luke 1:35, Luke 1:41; Romans 1:4; 1 Peter 1:2. Wisdom and revelation are special forms of the Spirit's operation. He imparts general illumination (wisdom) and special revelations of divine mysteries. The combination of two words with an advance in thought from the general to the special is characteristic of Paul. Compare grace and apostleship, Romans 1:5; gifts and calling, Romans 11:29; wisdom and prudence, Ephesians 1:8, wisdom and knowledge, Colossians 2:3. [source]
Final clause with ινα hina and first aorist middle subjunctive of ενδεικνυμι endeiknumi See note on Ephesians 1:8 for “riches of grace” and note on Ephesians 1:19 for “exceeding” (υπερβαλλον huperballon). [source]
Rev., better, applies spiritual to both - spiritual wisdom and understanding. The kindred adjectives σοφός wiseand συνετός prudentoccur together, Matthew 11:25; Luke 10:21. For σοφία wisdomsee on Romans 11:33, and on wise, James 3:13. For σύνεσις understandingsee on Mark 12:33, and see on prudent, Matthew 11:25. The distinction is between general and special. Understanding is the critical apprehension of particulars growing out of wisdom, which apprehension is practically applied by φρόνησις prudencesee on Luke 1:17; see on Ephesians 1:8. Spiritual is emphatic, as contrasted with the vain philosophy of false teachers. [source]
The accusative case is retained with this passive verb. Επιγνωσις Epignōsis is a Koiné{[28928]}š word (Polybius, Plutarch, etc.) for additional Both πασει pasei (all) and πνευματικηι pneumatikēi (spiritual) are to be taken with both σοπιαι sophiāi and συνεσει sunesei In Ephesians 1:8 Paul uses προνησει phronēsei (from πρην phrēn intellect) rather than συνεσει sunesei (grasp, from συνιημι suniēmi to send together). Συνεσις Sunesis is the faculty of deciding in particular cases while σοπια sophia gives the general principles (Abbott). Paul faces Gnosticism with full front and wishes the freest use of all one‘s intellectual powers in interpreting Christianity. The preacher ought to be the greatest man in the world for he has to deal with the greatest problems of life and death. [source]
Both πασει pasei (all) and πνευματικηι pneumatikēi (spiritual) are to be taken with both σοπιαι sophiāi and συνεσει sunesei In Ephesians 1:8 Paul uses προνησει phronēsei (from πρην phrēn intellect) rather than συνεσει sunesei (grasp, from συνιημι suniēmi to send together). Συνεσις Sunesis is the faculty of deciding in particular cases while σοπια sophia gives the general principles (Abbott). Paul faces Gnosticism with full front and wishes the freest use of all one‘s intellectual powers in interpreting Christianity. The preacher ought to be the greatest man in the world for he has to deal with the greatest problems of life and death. [source]
The principle of sin in all its forms and manifestations; not the separate manifestations. Compare all joy (James 1:2); all patience (2 Corinthians 7:12); all wisdom (Ephesians 1:8); all diligence (2 Peter 1:5). [source]
Omit Christ. The human name, Jesus, shows that His blood is available for man. The divine name, His Son, shows that it is efficacious. I shall be rendering a service to students of John's Epistles by giving, in a condensed form, Canon Westcott's note, classifying the several names of our Lord and their uses in the Epistles. The name in John, as in the Bible elsewhere, has two distinct, but closely connected meanings. -DIVIDER- -DIVIDER- 1. The Revelation of the Divine Being by a special title. -DIVIDER- -DIVIDER- 2. The whole sum of the manifold revelations gathered up so as to form one supreme revelation. -DIVIDER- -DIVIDER- The latter sense is illustrated in 3 John 1:7, where “the name” absolutely includes the essential elements of the Christian creed, the complete revelation of Christ's work in relation to God and man. Compare John 20:31; Acts 5:41. -DIVIDER- -DIVIDER- In 1 John 2:12, the term is more limited, referring to Christ as He lived on earth and gave Himself for “the brethren.” In 1 John 3:23; 1 John 5:13, the exact sense is defined by what follows. -DIVIDER- -DIVIDER- -DIVIDER- Actual Names Used. -DIVIDER- -DIVIDER- (I.) His Son Jesus Christ. 1 John 1:3; 1 John 3:23; 1 John 5:20. The divine antecedent is differently described in each case, and the difference colors the phrase. In 1 John 1:2-3, the Father (compare 1John href="/desk/?q=1jo+3:23&sr=1">1 John 3:23, God. In 1 John 5:20, He that is true. Thus the sonship of Christ is regarded in relation to God as Father, as God, and as satisfying the divine ideal which man is able to form. The whole phrase, His Son Jesus Christ, includes the two elements of the confessions which John makes prominent. -DIVIDER- -DIVIDER- 1. Jesus is the Son of God (John 4:15; John 5:5). -DIVIDER- -DIVIDER- 2. Jesus is the Christ (John 2:22; John 5:1). -DIVIDER- -DIVIDER- -DIVIDER- The constituents of the compressed phrase are all used separately by John. -DIVIDER- -DIVIDER- (1.) Jesus. 1 John 2:22; 1 John 5:1; 1 John 4:3(where the correct reading omits Christ). The thought is that of the Lord in His perfect historic humanity. -DIVIDER- -DIVIDER- (2.) Christ. 2 John 1:9. Pointing to the preparation made under the old covenant. -DIVIDER- -DIVIDER- (3). Jesus Christ. 1 John 2:1; 1 John 5:6; 2 John 1:7. Combining the ideas of true humanity and messianic position. -DIVIDER- -DIVIDER- In 1 John 4:15, the reading is doubtful: Jesus or Jesus Christ. -DIVIDER- -DIVIDER- On 1 John 4:2, see note. -DIVIDER- -DIVIDER- (4.) The Son. 1 John 2:22, 1 John 2:23, 1 John 2:24; 1 John 4:14; 1 John 5:12. The absolute relation of Sonship to Fatherhood. -DIVIDER- -DIVIDER- (5.) The Son of God. 1 John 3:8; 1 John 5:10, 1 John 5:12, 1 John 5:13, 1 John 5:20. Compare His Son (1 John 4:10; 1 John 5:9), where the immediate antecedent is ὁ Θεός Godand 1 John 5:18, He that was begotten of God. Combination of the ideas of Christ's divine dignity and divine sonship. -DIVIDER- -DIVIDER- (6.) Jesus His (God's) Son. 1 John 1:7. Two truths. The blood of Christ is available and efficacious. -DIVIDER- -DIVIDER- (7). His (God's) Son, His only Son. 1 John 4:9. The uniqueness of the gift is the manifestation of love. -DIVIDER- -DIVIDER- The Son in various forms is eminently characteristic of the First and Second Epistles, in which it occurs more times than in all Paul's Epistles. -DIVIDER- -DIVIDER- Κύριος Lordis not found in the Epistles (omit from 2 John 1:3), but occurs in the Gospel, and often in Revelation. -DIVIDER- -DIVIDER- -DIVIDER- The expression, the blood of Jesus His Son, is chosen with a profound insight. Though Ignatius uses the phrase blood of God yet the word blood is inappropriate to the Son conceived in His divine nature. The word Jesus brings out His human nature, in which He assumed a real body of flesh and blood, which blood was shed for us.Cleanseth ( καθαρίζει )See on Mark 7:19. Not only forgives but removes. Compare Titus 2:14; Hebrews 9:13sq.; Hebrews 9:22sq.; Ephesians 5:26sq.; Matthew 5:8; 1 John 3:3. Compare also 1 John 1:9, where, forgive ( ἀφῇ ) and cleanse ( καθαρίσῃ ) occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. Alexander (Bishop of Derry) cites a striking passage from Victor Hugo (“Le Parricide”). The usurper Canute, who has had a share in his father's death, expiring after a virtuous and glorious reign, walks towards the light of heaven. But first he cuts with his sword a shroud of snow from the top of Mt. Savo. As he advances towards heaven, a cloud forms, and drop by drop his shroud is soaked with a rain of blood.All sin ( πάσης ἁμαρτίας )The principle of sin in all its forms and manifestations; not the separate manifestations. Compare all joy (James 1:2); all patience (2 Corinthians 7:12); all wisdom (Ephesians 1:8); all diligence (2 Peter 1:5). [source]