which he made to abound toward us in all wisdom and prudence,
Parallel Translations
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which he made to abound toward us in all wisdom and prudence,
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which grace he shed on vs aboundantly in all wisdome and perceavaunce.
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Whereby he hath bene aboundant toward vs in all wisedome and vnderstanding,
Cross-references (15)
Passages linked to Ephesians 1:8 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Revelation 5:12 saying with a loud voice, “Worthy is the Lamb who has been killed to receive the power, wealth, wisdom, strength, honor, glory, and blessing!”
- Romans 5:15 But the free gift isn’t like the trespass. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound to the many.
- Ephesians 3:10 to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places,
- Colossians 2:3 in whom all the treasures of wisdom and knowledge are hidden.
- Psalms 104:24 Yahweh, how many are your works! In wisdom, you have made them all. The earth is full of your riches.
- Proverbs 8:12 “I, wisdom, have made prudence my dwelling. Find out knowledge and discretion.
- Isaiah 52:13 Behold, my servant will deal wisely. He will be exalted and lifted up, and will be very high.
- Daniel 2:20-21 Daniel answered, “Blessed be the name of God forever and ever; for wisdom and might are his. He changes the times and the seasons. He removes kings, and sets up kings. He gives wisdom to the wise, and knowledge to those who have understanding.
- Romans 5:20-21 The law came in that the trespass might abound; but where sin abounded, grace abounded more exceedingly; that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord.
- Romans 11:33 Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out!
- 1 Corinthians 1:19-24 For it is written, “I will destroy the wisdom of the wise. I will bring the discernment of the discerning to nothing.” Where is the wise? Where is the scribe? Where is the lawyer of this world? Hasn’t God made foolish the wisdom of this world? For seeing that in the wisdom of God, the world through its wisdom didn’t know God, it was God’s good pleasure through the foolishness of the preaching to save those who believe. For Jews ask for signs, Greeks seek after wisdom, but we preach Christ crucified: a stumbling block to Jews, and foolishness to Greeks, but to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God;
- 1 Corinthians 2:7 But we speak God’s wisdom in a mystery, the wisdom that has been hidden, which God foreordained before the worlds for our glory,
- Ephesians 1:11 We were also assigned an inheritance in him, having been foreordained according to the purpose of him who does all things after the counsel of his will,
- Jude 1:25 to God our Savior, who alone is wise, be glory and majesty, dominion and power, both now and forever. Amen.
- Matthew 11:19 The Son of Man came eating and drinking, and they say, ‘Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!’ But wisdom is justified by her children.”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (18 sources)
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John Calvin 1540 · Public Domain 8. In all wisdom. He now comes to the…
8. In all wisdom. He now comes to the formal cause, the preaching of the gospel, by which the goodness of God overflows upon us. It is through faith that we receive Christ, by whom we come to God, and by whom we enjoy the privilege of adoption. Paul gives to the gospel the magnificent appellations of wisdom and prudence, for the purpose of leading the Ephesians to despise all contrary doctrines. The false apostles insinuated themselves, under the pretense of imparting views more elevated than the elementary instructions which Paul conveyed. And the devil, in order to undermine our faith, labors, as far as he can, to disparage the gospel. Paul, on the other hand, builds up the authority of the gospel, that believers may rest upon it with unshaken confidence. All wisdom means — full or perfect wisdom.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain By which gracious goodness and bountifulness.
By which gracious goodness and bountifulness.
In perfect and sound wisdom.
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Now he cometh at length to the formal cause, that is to say, to vocation or preaching of the Gospel, whereby God executeth that eternal counsel of our free reconciliation and salvation in Christ. And putting in place of the Gospel all wisdom and understanding, he showeth how excellent it is.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 8 Wherein he hath abounded toward us in all…
8 Wherein he hath abounded toward us in all wisdom and prudence;
Ver. 8. In all wisdom and prudence] That properly respecteth contemplation, this action. Socrates made no distinction between them. For, said he, who so knoweth good to practise it, and evil to avoid it, he is a man truly wise and prudent.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Wherein, in which grace before mentioned,
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.
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In all wisdom; this denotes either, the perfections or excellency of it, being instead of all other wisdom, and more excellent than all else; or all in comparison of what was under the Old Testament. They then had Divine truths revealed but by parts and parcels, and so a more sparing measure of spiritual wisdom; but under the gospel, believers have it more fully and largely, the Spirit of wisdom and revelation being poured out on them.
Wisdom and prudence; either the doctrine of the gospel, which contains more perfect and higher wisdom than that the Greeks sought after, 1Co 1:22, and for lack of which they counted the gospel foolishness; or rather, by wisdom is understood that knowledge or faith whereby we receive spiritual truths revealed to us, and to be believed by us, so as to their excellency, and have our hearts affected with them; and by prudence, the knowledge of the rule of our duty, with skill to govern ourselves according to it: and so wisdom is no other than faith, and prudence the same in effect with holiness; the former relates to the things we are to believe, the latter to the things we are to do. In the working these two in the soul, consists inward and effectual calling, which the apostle mentions in this verse, as he doth the outward likewise, by the preaching the word of the gospel, in the next.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain That is, in which dispensation of his, namely, our…
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.
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O what wonderful wisdom appeared in the contrivance of the work of redemption, and in the accompolishment of it! What wisdom, in appointing such a Mediator as was fit to reconcile God to man, and man to God! What wisdom, in laying the platform and design of the gospel in such a way and manner, as at once to advance the honour, and secure the glory of God, and to promote the holiness and comfort of man!
Observe next, The description which St. Paul gives us of the gospel, and the preaching of it; it is the mystery of God’s will revealed and made known to a lost world.
Learn, That the gospel’s method for recovering and saving lost sinners by a Redeemer, was a mystery, a hidden mystery: it was hid where all the world could never have found it, where angels and men could never discover it; it was hid in God, in his breast and bosom, in his heart and thoughts; it was hid from angels; nay, the churches knew it before the angels; yea, the angels learnt it from the churches, Eph 3:10.
Unto principalities and powers is known by the church the manifold wisdom of God: and as it was hid from angels, so from the wise men of the world,1Co 2:8. "We preach the wisdom of God in a mystery, even the hidden wisdom which none of the princes of this world knew;" nay, the gospel was hid from all the saints of the Old Testament, comparatively, not absolutely, with respect to that clear revelation which we have of the gospel now, it may be said to be hidden from them then.
O, what obligation then do we lie under, who live under the dispensation of the gospel, to acknowledge what an infinite favour it is from God clearly to know the mystery of his will, concerning the redemption and salvation of poor lost sinners by a Mediator! God has now revealed it, and he desires all may know and receive the revelation of it, namely, the hidden mystery of his will.
Observe, lastly, What was the impelling and moving cause of God’s making known the mystery of his will by the gospel, and his enlightening the understandings of men savingly to apprehend it, proceeds entirely from the purpose and pleasure of his own good will: Having made known unto us the mystery of his will, according to his good pleasure, which he purposed in himself.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain Wherein he hath abounded toward us,.... That is, in…
Wherein he hath abounded toward us,.... That is, in the grace which is so abundantly displayed in redemption and forgiveness of sin, through the blood of Christ:
in all wisdom and prudence; this may be understood, either of the aboundings of grace in the Gospel; which may be called all wisdom and prudence, because it is the wisdom of God; it is the product of his wisdom, and a display of it; the doctrines it contains are full of wisdom, and are the means of communicating it to men, and of making them wise unto salvation; and it may be so called, to set forth the excellency and perfection of it, as greatly transcending all human wisdom; and in this the grace of God has much abounded, for the Gospel is a declaration of the free grace of God, in the salvation of sinners by Christ; in the free justification of them by his righteousness; and in the full pardon of their sins through his blood; and is a kind invitation and free promise of grace to all sensible sinners: or else of the aboundings of grace in conversion; all men by nature are foolish and unwise; in conversion God makes men to know wisdom in the hidden part, which he puts there; and for which purpose the Spirit is given as a spirit of wisdom; and some part of the work of sanctification lies in spiritual light, knowledge, and understanding; and the Syriac version reads the last clause, "and in all spiritual understanding"; and faith particularly may be intended, which is sometimes expressed by knowledge; and now the grace of God is exceeding abundant with faith and love, in regeneration, sanctification, and conversion; or rather this may be understood of the display of divine wisdom, in the work of redemption and salvation by Christ; and which is to be seen, in pitching upon a proper person to be the Mediator, to become a sacrifice, and make intercession, who is the Son of God, truly God and man, and so every way able to perform the business of salvation; and in the manner of its being effected, in a way wherein grace and mercy are highly exalted, and yet in no wise reproachful to the holiness of God, or injurious to his justice, but to the honour of them, in which Satan is greatly mortified, and sin is condemned, and yet the sinner saved; and in the several parts of it, in the justification of the ungodly without works, by the righteousness of another, in pardoning their sins in a way of justice and faithfulness, and yet according to the riches of grace, and in the security of the persons of God's elect, and of their grace and glory in Christ; and in the subjects of this salvation, who are the foolish things of this world, ungodly sinners, the chief of sinners; and lastly, in making faith the receiver of all the blessings of salvation, that so it might appear to be all of grace.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain In all wisdom - Manifested by God in the…
In all wisdom - Manifested by God in the whole scheme of our salvation. And prudence - Which be hath wrought in us, that we may know and do all his acceptable and perfect will.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 8. Wherein he hath abounded] That is, in…
Verse 8. Wherein he hath abounded] That is, in the dispensation of mercy and goodness by Christ Jesus.
In all wisdom and prudence] Giving us apostles the most complete instructions in heavenly things by the inspiration of his Spirit; and at the same time prudence, that we might know when and where to preach the Gospel so that it might be effectual to the salvation of those who heard it. Nothing less than the Spirit of God could teach the apostles that wisdom by which they were to instruct a dark and sinful world; and nothing less than the same Spirit could inspire them with that prudence which was necessary to be exercised in every step of their life and ministry. Every wise man is not a prudent man, and every prudent man is not a wise man. Wisdom and prudence may be expected in an apostle who is constantly living under the inspiration of the Holy Ghost. "Wisdom," according to Sir William Temple, "is that which makes men judge what are the best ends, and what the best means to attain them; and gives a man advantage of counsel and direction." "Prudence is wisdom applied to practice; or that discreet, apt suiting as well of actions as words, in their due place, time, and manner. Every minister of Christ needs these still; and if he abide not under the influence of both, not only his prayers but his ministerial labours will be all hindered,
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain Wherein he hath abounded - Which he has liberally…
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.
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And prudence - The word used here (φρονήσις phronēsis) means understanding, thinking, prudence. The meaning here is, that, so to speak, God had evinced great “intelligence” in the plan of salvation. There was ample proof of “mind” and of “thought.” It was adapted to the end in view. It was far-seeing; skillfully arranged; and carefully formed. The sense of the whole is, that there was a wise design running through the whole plan, and abounding in it in an eminent degree.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain In all wisdom and prudence; which may be either…
In all wisdom and prudence; which may be either referred to the wisdom and prudence of God, the giver of grace, or to the gifts of wisdom and prudence bestowed upon the elect. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Rather, "which He made to abound towards us."
Rather, "which He made to abound towards us."
all wisdom and prudence--"wisdom" in devising the plan of redeeming mankind; "prudence" in executing it by the means, and in making all the necessary arrangements of Providence for that purpose. Paul attributes to the Gospel of God's grace "all" possible "wisdom and prudence," in opposition to the boasts of wisdom and prudence which the unbelieving Jews and heathen philosophers and false apostles arrogated for their teachings. Christ crucified, though esteemed "foolishness" by the world, is "the wisdom of God" (Co1 1:18-30). Compare Eph 3:10, "the manifold wisdom of God."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 8. Wherein—Namely, in grace.
8. Wherein—Namely, in grace.
Abounded—Has been aboundingly liberal.
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Prudence—Rather, understanding, namely, of the mystery of the next verse.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 8. Wherein he hath abounded] Better, probably, Which He…
8. Wherein he hath abounded] Better, probably, Which He made to abound; at the time of manifestation and impartation, the great crisis of the Gospel proclamation. This time-reference is fixed by the next verse. Ideally, and for the Church as a body, this time was one; actually, for individuals, it is the time in each case of personal illumination sealed by baptism.
in all wisdom and prudence] In themselves, these words are of ambiguous reference. They may mean either that God largely exercised His wisdom and prudence, or that He largely gave wisdom and prudence to the saints. The context of Eph_1:9 favours the latter; He “made known the mystery,” in part by granting the spiritual power to read it. The word rendered “prudence” is the same as that rendered “the wisdom of the just,” Luk_1:17; a passage in point here. It does not occur again in N. T. On the thought and fact, cp. e.g. Jas_1:5.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (8) Wherein he hath abounded toward us in all…
(8) Wherein he hath abounded toward us in all wisdom and prudence.—It should be, which He made to overflow to us in all wisdom and prudence—the word “overflow” having an emphasis which our word “abound” has lost, and signifying here that the richness of God’s grace not only fills the soul with the blessing of salvation, but overflows into the additional gifts of “all wisdom and prudence” in us, which gifts are here dwelt upon in anticipation of the declaration of the next verse. Of these two gifts, wisdom is clearly the higher gift, signifying (as in the Old Testament) the knowledge of the true end of life, which can only come from some knowledge of the “wisdom of God,” that is, the divine purpose of His dispensation. (See especially Pro_8:22-31.) Such knowledge is revealed to us through the “mind of Christ,” who is Himself the true wisdom or “Word of God.” (See 1Co_1:24; 1Co_1:30; 1Co_2:6-10; 1Co_2:16.) Hence wisdom is spoken of in connection with various other gifts, which are but partial manifestations of it. Here with “prudence,” that is, wisdom in action; in Col_1:9, with “intelligence,” that is, wisdom in judgment; in 1Co_12:8, Col_2:3, with “knowledge,” that is, wisdom in perception; in Eph_1:17 of this chapter, with “revelation,” the means by which wisdom is gained.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Which he made to abound toward us in all…
Which he made to abound toward us in all wisdom and prudence. This rendering of the R.V is better than the A.V, "wherein he hath abounded," for hv before ejperisseusen can hardly be put for the dative; it is genitive by attraction for the accusative. The wisdom and prudence refer to God; he has not made his grace abound to us in a random manner, but in a carefully regulated manner. This is more fully explained afterwards, in reference to God"s concealment for a time of the universality of his grace, but manifestation of it now. Some have found a difference between sofia and fronhsiv, the one being theoretical wisdom and the other practical, or the one intellectual and the other moral; but possibly they may be meant merely to intensify the idea the height of wisdom is shown in God"s way of making his grace abound toward us. (comp. Rom_11:33, "Oh, the depth of the riches both of the wisdom and knowledge of God!
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Wherein He hath abounded toward us in all wisdom…
Eph_1:8
Wherein He hath abounded toward us in all wisdom and prudence.
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Gods grace in redemption
I. From the words before us, the first observation we would make is that the grace of God in redemption is abundant grace--Wherein He hath abounded toward us. The term here used corresponds exactly with the idea expressed by the previous phrase, the riches of His grace. God is rich in mercy and great in love. By the abundant grace of God, and by that alone, are sinners saved. Riches or wealth is a relative thing, having relation to the individuals actual wants and necessities, amid which he is placed. It is, in fact, that which is over and above, or which superabounds or overflows, after all actual wants have been supplied. From the greatness of the sacrifice which the grace of God made in order to our redemption, even the sacrifice of His own Son, we obtain a grand demonstration of the abundance of that grace, or its overflowing riches. In its original exercise--within the scope of those demands on its treasures which unsullied excellence makes--there is no need for any such sacrifice, but, on the contrary, it seems nothing but natural and every way easy and cheap, so to speak, for God to love and bless the lovely and the perfect. But, as it often happens that the prodigal son in a family costs his parents far more that all the rest in reclaiming him to the ways of decency and propriety, which they never forsook, and the strength of the parental love is tried and proved not so much by the ordinary exercise of it to the decent and well-ordered children of the household, as by its measures of an extraordinary kind in such an exceptional case as that referred to; so, in the redemption of lost sinners, we behold not merely grace, but riches of grace, in the amazing length to which it has gone, to reclaim the wanderers and bring them back to glory. In this, He hath surely given proof of an abundant grace, which is nowhere else to be met with in His vast dominions.
II. In the second place our text speaks of the revelation or manifestation of this abundant grace in and through the Gospel--Abounded toward us in all wisdom and prudence, having made known unto us the mystery of His will. These words refer, in general, to the outward revelation of His grace which God hath made in the gospel, and also to the inward discovery or apprehension of that grace which God effects in the minds and hearts of believers.
1. How true is it that without an external and positive revelation man could never have attained to any certain or reliable knowledge of God as the Redeemer and Saviour of guilty man! At best the idea of such a God could only have been conjectural, leaving the mind in doubt and fear, since it is met by the opposite idea of God as the avenger of wrong--the punisher of sin.
2. But how true is it, also, that without the illuminations of grace, the Bible itself is of no avail! The natural man receiveth not the things of God.
3. Hence the line of our duty, as well as privilege, is clearly set before us. Study, then, that word with diligence and prayer; rely on the aids of Gods Spirit.
III. In the third place, we may briefly notice the last clause of the passage before us, as again bringing into view the sovereign good pleasure of God. Here it is yet more strikingly held forth, as the true and original cause of all our mercies. It is described as His good pleasure which He hath purposed in Himself.
1. This purpose is one of supreme sovereignty.
2. It is one of infinite benevolence.
3. It is one of all-sufficient power. (W. Alves, M. A.)
Grace from God
I. The important truth stated. God has caused His grace to abound in all wisdom and prudence.
1. In the formation of His plan (Eph_1:4-6).
2. In His conduct to us (1Jn_4:10; Gal_4:6; 2Co_4:7).
3. Suspending His justice in the acceptation of a Divine mediation (1Ti_2:5).
4. In the application of His grace (1Co_1:4).
5. In the instruments employed (1Co_1:27-28).
II. The means of communicating this grace. Having made known unto us the mystery of His will.
1. It was eternally concealed in the mind of God, and but faintly promulgated by types (Heb_10:1).
2. It is still concealed from many, both heathens and professed Christians (Isa_55:2).
3. It has mysteries which the enlarged mind of a Christian has not conceived (Rom_11:33).
4. The Christian feels more than he can express (1Pe_1:8).
5. All this is made known to the soul by means of preaching (1Co_1:21).
III. The reason of this communication of grace. To show His good pleasure, which He purposed in Himself.
1. In giving us all things necessary to salvation (Eph_1:3).
2. The adoption of our souls (Eph_1:2).
3. The knowledge of forgiveness (Eph_1:7).
4. That His glory should be promoted in us and by us through Christ (Eph_1:12).
IV. The design of almighty God in the display of His grace by Christ. That He might gather together, etc.
1. It was to collect all Gods people (Joh_11:52).
2. To advance Christs honour. The one Head (Eph_5:23). He is the Head of confirmation to the angels, hence called elect angels (1Ti_5:21; Eph_1:22; 1Pe_3:22; Heb_1:6).
3. The Head of representation to the Church; for the Church died, rose, obeyed, and suffered in Christ, and must finally live with Him (Joh_14:19).
4. He is the Head of influence; for as all nerves are connected with the brain, there is no motion in the body without this. And without Christ there is no light, exertion, taste, or sensibility (Joh_1:16).
5. The Spirit acts upon the soul, and shows what Christ has done for His people (Joh_16:14).
6. The Head of union between Jews and Gentiles (Eph_2:16).
V. The improvement.
1. From this subject we learn that infinite wisdom contrived the plan, and infinite prudence accomplished it.
2. What a high value should believers put upon Christ! For in Him the law and the gospel, the promises and the blessings, God and man, heaven and earth, are united.
3. What a high estimation ought we to have of the blessed gospel of Christ!
4. It shows us that human merit has nothing to do in moving Gods good pleasure to save our souls.
5. It further shows us how happy true Christians are privileged to be. (T. B. Baker.)
Saved by grace
I had long wished to be the bearer of life to some condemned cell. My wish was granted me. It was on a Tuesday that a poor sentenced criminal was to be hanged. He was within one day of the fatal drop. But on the Monday, all unexpectedly, I was summoned to take him his life! I had obtained a reprieve for that man--a paper signed by our gracious sovereign giving him back his forfeited life My first thought was, Where is the train that can bear me swift enough to the cell? Delay appeared cruel; until, at the very threshold of the prison, I bethought me thus--How can I tell him? The man will die, so great will be the revulsion. He has died, so to speak. He is dead in law. And he is already in the bitterness of death. So, with life in my hand, I stand before the victim in his cell. His face is wan, his knees feeble, his vacant eyes have no tears. My poor man, can you read? Yes, was the reply. Fearing to break the royal pardon to him too suddenly I added, Would you like your life? Sir, he responds, do not trifle with me. But life is sweet--is it not? Sir, I would rather you would not speak to me. But would you not like me to procure your life? It is of no use, sir; Im justly condemned. Im a dead man. But the Queen could give you your life. He looks inquiringly at me, but is silent. Can you read this? And now those hot eyes are directed down upon the paper. As he intently reads, putting my arm around his shoulders, I say, There, my poor fellow, there is your life! No sooner had I uttered the words than, as I expected, he dropped down at my feet. There he lay, as it were, dead! It was more than he could bear. (J. D. Smith.)
In all wisdom and prudence.
Gods gifts of wisdom and understanding
1. God gives pardon of sins to none to whom He has not first given wisdom and understanding. We must be made to understand before we can come to Christ. We must look before we can be healed.
2. True wisdom and understanding are gifts of Gods grace in Christ Jesus.
(1) Freely bestowed on us.
(2) No other benefit is of greater use.
3. God gives wisdom and understanding plentifully to those whose sins He forgives. (Paul Bayne.)
Divine wisdom and prudence
The only difficulty in the words is, What is this wisdom and prudence spoken of? Whether it imply the wisdom of God, or the wisdom wrought in us by the Spirit in conversion? Many interpreters go for the last. The former, I suppose, is here meant, which is eminently discovered in the mysteries of the gospel (Rom_11:33, Oh the depth of the riches both of the wisdom and knowledge of God!). Surely it is not meant of wisdom in us; for how little a portion have we of true and heavenly wisdom. Now, the two words used: wisdom noteth the sublimity of the doctrine of the gospel, and prudence the usefulness of it. That in the dispensation of grace by Christ God hath showed great wisdom and prudence. When His grace overflowed to us, He showed therein not only His goodness, but His wisdom. Now, though we can easily yield to this assertion, yet to make it out needeth more skill. The manifold wisdom of God is better seen to angels than to us (Eph_3:10). They have more orderly understandings, whereas we are confused and dark. Yet to discover it to you in a few particulars, the grace of the Redeemer may be considered three ways.
1. As to the purchase and impetration of it by the Incarnation and death of the Son of God.
2. The publication of it in the gospel or covenant of grace.
3. The application of it to particular believers. In all these God hath shown great wisdom.
I. As to the purchase and impetration of grace by the death and incarnation of the Son of God.
1. There is wisdom in this, that in our fallen estate we should not come immediately to God without a mediator and reconciler. God is out of the reach of our commerce, being at such a distance from us and variance with us. The wise men of the world pitched on such a way (1Co_8:5-6).
2. That this Mediator is God in our nature.
3. That being m our nature, He would set us a pattern of obedience by His holy life; for He lived by the same laws that we are bound to live by.
4. That He should die the death of the cross to expiate our sins.
5. That after His death He should rise from the dead, and ascend into heaven to prove the reality of the life to come.
II. The publication of it in the Gospel or covenant of grace. The wisdom of God is seen--
1. In the privileges offered to us, which are pardon and life.
2. The terms He hath required of us.
(1) Faith in Christ. The world thinks faith quits reason, and introduceth fond credulity. No; there is much of the wisdom of God to be seen in it. For faith hath a special aptitude and fitness for this work.
(a) Partly in respect of God. For He having designed to glorify His mercy and free grace, and to make our salvation from first to last a mere gift, and the fruit of His love to us, hath appointed faith for the acceptance of this gift (Rom_4:16).
(b) As it is fittest to own Christ the Redeemer, the Fountain of life and happiness, and our Head and Husband, whom we receive, and to whom we are united and married by faith.
(c) With respect to the promises of the gospel, which offer to us a happiness and blessedness, spiritual, and for the most part future. Unseen things are properly objects of faith, Faith is the substance of things hoped for, the evidence of things not seen (Heb_11:1).
(d) It is fittest as to our future obedience, that it may be comfortable and willing. Now, we owning Christ in a way of subjection and dependence, and consenting to become His disciples and subjects, other duties come on the more easily (2Co_8:5).
(2) For repentance. This is the most lively and powerful means of bringing men to new life and blessedness.
(a) It is most for the honour of God that we should not be pardoned without submission, confession of past sin, and resolution of future obedience.
(b) The duty of the creature is best secured, and the penitent person more bound to future obedience, by the vow itself, or the bond of the holy oath into which he is entered, and the circumstances accompanying it, which surely induce a hatred of sin and a love of holiness.
(c) It is most for the comfort of the creature that a stated course of recovering ourselves into the peace and hope of the gospel should be appointed to us, which may leave the greatest sense upon our consciences. Then again, for continuance in the new covenant, and delightful obedience unto God. The remedy is not only suited to the disease, but the duty to the reward. Our duty is to know God and to love Him; and our reward is to see Him, and be like Him (1Jn_3:2). There is a marvellous suitableness between the end and means, holiness and happiness, conformity to God, and our communion with Him; the holiness required of us now, and the happiness we expect hereafter; perfect conformity and uninterrupted communion; and they differ only but as the bud and the flower, the river and the ocean; here it is begun, hereafter perfected.
III. In the application of His grace to particular believers He hath abounded towards us in all wisdom and prudence.
1. In the way God taketh to convert souls to Himself, there is a sweet contemperation and mixture of wisdom and power. There is a proposal of truth and good to the understanding and the will, and by the secret power of His grace it is made effectual.
2. In the persuasive and moral way the wisdom of God is seen as taking the most likely course to gain the heart of man, discovering Himself to us as a God of love, kindness, and mercy.
3. In the effect itself, the new creature, which is the wisest creature on this side heaven. To evidence this to you, I shall show you that all wisdom and prudence consisteth in three things--
(1) In fixing a right end.
(2) In the choice of apt and proper means.
(3) In a dexterous effectual prosecution of the end by those means. (T. Manton, D. D.)
The harmony of Christianity in its personal influence
Take the smallest, most insignificant, most unnoticed object in nature--the particle of sand, the blade of grass, the drop of water--the worm, the insect--whatever hides in the crevice of the rock or wheels imperceptible in the eddy of the air--add to these whatever is most vast and stupendous, the mountain, the ocean, the glorious handiwork of the firmament, moons, planets, suns, vibrating in boundless space through their range of sweep and with their precision of revolution, inlaid as in a texture, marshalled as a host; all, when presented to our eye and explained to our reason, exhibit such traces of design, such accuracies of contrivance, such wonders of adaptation. O Lord! how manifold are Thy works; in wisdom hast Thou made them all. The text speaks of an abounding, a lavish munificence. It is of the exceeding riches of Gods grace. With these He is thus infinitely profuse. But there is nothing of an ill-considered waste Wisdom and prudence are seen in the supply of adequate means, in providing for probable difficulties, in guarding against probable abuses. Glorious are the gifts; but their right application is jealously secured. This wisdom and prudence are manifested--
I. By showing with equal distinctness the Divine justice and mercy. These are not rival attributes, nor can they have needed reconciliation. Justice does not arrest the hand of mercy; mercy does not restrain the hand of Justice. Neither is the more prompt or slow; neither is the more earnest or jealous. An infinite placability is anterior to the exercises of both. God is not merciful because Christ has died, but Christ has died because God is merciful. Is justice the first care of His government? Mercy is earlier in its purpose than any government. In Redemption they are mutually administrative. To declare His righteousness in the remission of sin. They act with no partiality; they come into no collision. The impression on the believing sinners mind must correspond. It might be that in another proportion of these attributes our mental balance would have been endangered. This Wisdom and Prudence promote the state of mind we describe.
II. By exhibiting the incarnate Son of God as alike the object of love and adoration. That Christ should be made flesh was necessary to His becoming an atonement, scarcely less that He might be the way by which we understand and approach the Divinity. He was thus made like unto us. Blessed admixture of emotions! It is tenderness, it is gratitude, it is complacency, without a lowering thought; it is humiliation, it is subjection, it is homage, without a disconcerting fear! The gospel in its wisdom and prudence produces this moral adjustment of our principles and feelings.
III. By insisting most uniformly on Divine grace and human responsibility. In its treatment of man the doctrine it preaches is most abasing to him, but only because it represents the true facts of his case. It does not lay him low, but shows how low he lies. This state of mind is secured--
IV. By the proposal of the freest terms of acceptance, and the enforcement of the most universal practice of obedience. The reign of grace, though its very name supposes that it acts in consistency with moral government, necessarily must be brought to the simplest idea of gift and its acceptance. It is the gift by grace. This medium, so true to the wisdom and prudence of the Christian system, is maintained--
V. By inspiring the most elevated joy in connection with the deepest self-abhorrence. There is the joy of faith. Do we not sit with Christ in heavenly places? Have we not come to the heavenly Jerusalem? These are gratulations and hopes which fall little short of ecstasy. But lest we should be exalted above measure, there is ever present to us our fallen nature, our long unconversion, our indwelling corruption, our strange perverseness, our slow proficiency; our ungrateful, deceitful, unbelieving heart. God has forgiven, but we cannot forgive ourselves. We will go softly all our years in the bitterness of our soul. We remember our ways and are ashamed. We are confounded, sad will not open our mouth when He is pacified toward us. It is not fear. It is not abject sorrow. It is the struggle of alternate dispositions. That mean of feeling, which is equidistant from extremes, is preserved--
VI. By displaying the different conduct pursued by the Deity towards sin and the sinner. This congruity of conflicting sentiments is upheld--
VII. By combining the genuine humility of the Gospel with our dignity as creatures and our conscientiousness as saints. This mellowed habit of mind is supported--
VIII. By causing all supernatural influence to operate through our rational powers and by intelligent means. The principle of life is subtle and unscanned. But after its kind, it is always developed in the same succession of fixed, classified, manifestations. The intellectual, the highest, life follows the same law. It is known by its respective conditions. It is always and in every place, without forgetting the degrees of its expansion, the same. Having found one such creature, you have a general knowledge of all. But it is a very primary doctrine of revelation, that the work of a sinners salvation involves the necessity that he be enlightened and influenced by a power from on high. The wisdom and prudence of the gospel discover themselves in this respect.
IX. By resting our evidence of safety and spiritual welfare upon personal virtues. Moreover, to save the mind from those violent alternations to which it tends, the religion of Christ asserts its wisdom and prudence.
X. By supplying the absence of enslaving fear with salutary caution.
XI. The actual existence of our depraved nature, and the work of sanctification in us pressing forward to its maturity, tend to that regulated temperament of mind which we urge.
XII. And certain views of personal conduct are so coupled in the Gospel with the noblest views of grace, that any improper warping of our minds is counteracted. The works of believers are rewardable. God accepteth them and is pleased with them. He is glorified in themselves. Promise of a return or recompense is made to their acts, partly growing out of the quality of those acts, but chiefly as actual additions of happiness. He is not unrighteous to forget the work of faith and the labour of love. He covenants with us. We, knowing His word and trusting His assurance, may always have respect unto this recompense of reward. But do we boast? Is it not a constitution of grace which alone could render our deeds praiseworthy and remunerable? which can speak to us, Well done? Is it not a new, independent, and most merciful consideration and treatment of our moral agency? It is the work of God by which we exclusively can work the works of God.
XIII. While the distinctive blessings and honours of the Christian might tend to elate Him, He is affected by the most opposite motives. The people of God! The sons of God! Kings and priests unto God! This can only awaken the more ardent gratitude and more profound humility. The cause of choice is not in themselves. If intimation is ever given of the cause, it is the greater sinfulness of the object. It is some design to illustrate the freeness and power of grace in restoring the most wretched outcast. And who is this restored one, that he should glory in himself? He is the undeserving subject of all. He is a brand plucked out of the fire. He is the chief of sinners. This is his utmost praise and claim, Howbeit I obtained mercy. He owes, he must still owe, he must owe forever! God abounds in this wisdom and prudence towards us, and thus unites our hearts.
XIV. By most strongly abstracting us from the things of earth, and yet giving us the deepest interest in its relations and engagements. (R. W. Hamilton, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 8. Which he made to abound. The grace of…
8. Which he made to abound. The grace of God (see verse 7). It abounded in all wisdom and prudence. These attributes, ascribed to God, are fully shown in his grace and mercy.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 1:8-10 Wisdom and understanding come from the revelation of…
1:8-10 Wisdom and understanding come from the revelation of God’s mysterious will regarding Christ. In Paul’s writings, mysterious will (traditionally mystery) often refers to a divine truth formerly hidden but now revealed in the Good News (see 3:9). Here it refers to how God will bring everything together under the authority of Christ, so that he may be universally recognized and respected as Lord (see Phil 2:9-11; Col 1:16-20, 26-27; 2:2, 19; 4:3). Ephesians focuses specifically on the inclusion of Gentiles as well as Jews in God’s redeemed people (see Eph 3:3-6; 6:19; cp. Rom 16:25-26).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.