(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 1 Corinthians 1:24; 1 Corinthians 1:30; 1 Corinthians 2:6-10; 1 Corinthians 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 1 Corinthians 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!").
1:3-8 Spiritual and heavenly blessings are the best blessings; with which we cannot be miserable, and without which we cannot but be so. This was from the choice of them in Christ, before the foundation of the world, that they should be made holy by separation from sin, being set apart to God, and sanctified by the Holy Spirit, in consequence of their election in Christ. All who are chosen to happiness as the end, are chosen to holiness as the means. In love they were predestinated, or fore-ordained, to be adopted as children of God by faith in Christ Jesus, and to be openly admitted to the privileges of that high relation to himself. The reconciled and adopted believer, the pardoned sinner, gives all the praise of his salvation to his gracious Father. His love appointed this method of redemption, spared not his own Son, and brought believers to hear and embrace this salvation. It was rich grace to provide such a surety as his own Son, and freely to deliver him up. This method of grace gives no encouragement to evil, but shows sin in all its hatefulness, and how it deserves vengeance. The believer's actions, as well as his words, declare the praises of Divine mercy.
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.
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.