that He lavished on us
The phrase "that He lavished on us" speaks to the abundant and generous nature of God's grace. The Greek word for "lavished" is "ἐπερίσσευσεν" (eperisseusen), which conveys the idea of overflowing or exceeding a standard measure. This reflects the boundless nature of God's grace, which is not given sparingly but in overwhelming abundance. Historically, the concept of lavishness in the ancient world often related to the wealth and generosity of kings and rulers. Here, Paul uses it to describe the divine generosity of God, emphasizing that His grace is not limited or rationed but is freely and abundantly given to believers. This lavish grace is a testament to God's love and commitment to His people, underscoring the richness of the spiritual blessings we receive in Christ.

with all wisdom and understanding
The phrase "with all wisdom and understanding" highlights the manner in which God's grace is imparted. The Greek word for "wisdom" is "σοφία" (sophia), which in the biblical context often refers to divine insight and the ability to discern God's will. "Understanding," from the Greek "φρόνησις" (phronesis), implies practical intelligence or the ability to apply knowledge effectively. Together, these terms suggest that God's grace is not only abundant but also purposeful and insightful. It equips believers with the necessary discernment and practical wisdom to navigate life according to God's will. In the historical context of Ephesus, a city known for its pursuit of knowledge and philosophy, Paul's emphasis on divine wisdom and understanding would resonate deeply, contrasting human wisdom with the superior, God-given insight available to believers. This wisdom and understanding are integral to living a life that reflects God's purposes and glory, enabling believers to make decisions that align with His divine plan.

(8) Wherein he hath abounded toward us in all wisdom and prudence.--It should be, which He made to overflow to us in all wisdom and prudence--the word "overflow" having an emphasis which our word "abound" has lost, and signifying here that the richness of God's grace not only fills the soul with the blessing of salvation, but overflows into the additional gifts of "all wisdom and prudence" in us, which gifts are here dwelt upon in anticipation of the declaration of the next verse. Of these two gifts, wisdom is clearly the higher gift, signifying (as in the Old Testament) the knowledge of the true end of life, which can only come from some knowledge of the "wisdom of God," that is, the divine purpose of His dispensation. (See especially Proverbs 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 1Corinthians 1:24; 1Corinthians 1:30; 1Corinthians 2:6-10; 1Corinthians 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 Colossians 1:9, with "intelligence," that is, wisdom in judgment; in 1Corinthians 12:8, Colossians 2:3, with "knowledge," that is, wisdom in perception; in Ephesians 1:17 of this chapter, with "revelation," the means by which wisdom is gained. . . . Verse 8. - Which he made to abound toward us in all wisdom and prudence. This rendering of the R.V. is better than the A.V., "wherein he hath abounded," for ῆς before ἐπερίσσευσεν can hardly be put for the dative; it is genitive by attraction for the accusative. The wisdom and prudence refer to God; he has not made his grace abound to us in a random manner, but in a carefully regulated manner. This is more fully explained afterwards, in reference to God's concealment for a time of the universality of his grace, but manifestation of it now. Some have found a difference between σοφία and φρονήσις, the one being theoretical wisdom and the other practical, or the one intellectual and the other moral; but possibly they may be meant merely to intensify the idea - the height of wisdom is shown in God's way of making his grace abound toward us (comp. Romans 11:33, "Oh, the depth of the riches both of the wisdom and knowledge of God!").

Parallel Commentaries ...


that
ἧς (hēs)
Personal / Relative Pronoun - Genitive Feminine Singular
Strong's 3739: Who, which, what, that.

He lavished
ἐπερίσσευσεν (eperisseusen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 4052: From perissos; to superabound, be in excess, be superfluous; also to cause to superabound or excel.

on
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

us
ἡμᾶς (hēmas)
Personal / Possessive Pronoun - Accusative 1st Person Plural
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

with
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

all
πάσῃ (pasē)
Adjective - Dative Feminine Singular
Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.

wisdom
σοφίᾳ (sophia)
Noun - Dative Feminine Singular
Strong's 4678: Wisdom, insight, skill (human or divine), intelligence. From sophos; wisdom.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

understanding.
φρονήσει (phronēsei)
Noun - Dative Feminine Singular
Strong's 5428: From phroneo; mental action or activity, i.e. Intellectual or moral insight.


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NT Letters: Ephesians 1:8 Which he made to abound toward us (Ephes. Eph. Ep)