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Eph_1:8. Ἧς ἐπερίσσευσεν εἰς ἡμᾶς ] ἧς stands by attraction (comp. Eph_1:6), not for ᾗ (Camerarius, Calvin, Piscator, Erasmus Schmid), so that ἐπερίσσ . would be intransitive,—for the attraction of the dative, rare even in classic authors (Krüger, Gramm. 51. 10. 3, and Grammat. Unters. III. p. 274 f.), is not found in the N.T., not even in the passages adduced by Buttmann, neut. Gr. p. 247 [E. T. 287],—but for ἥν , so that ἐπερίσσ . is transitive (2Co_4:15; 2Co_9:8; 1Th_3:12): which He has made abundant, has shown in an exceedingly high degree ( ἀφθόνως ἐξέχεε , Theophylact), towards us. If, with Calvin and Beza (comp. also Holzhausen), we should not assume any attraction at all, but should take the genitive as at Luk_15:17, there would result the sense, unsuitable to what follows ( γνωρίσας κ . τ . λ .): of which He had superabundance towards us.
ἐν πάσῃ σοφίᾳ καὶ φρονήσει ] is not, with Chrysostom, Jerome, Theodoret, Homberg, Baumgarten, Semler, Michaelis, Griesbach, Koppe, Holzhausen, Scholz, to be attached to γνωρίσας , because it would thus, like ἐν ἀγάπῃ in Eph_1:5, denote the attribute of God operative in the γνωρίζειν , which, on account of πάσῃ (see below), is not admissible. If, again, we should, with Chrysostom (comp. Michaelis and others), regard it as the state of men brought about by γνωρίσας κ . τ . λ ., this would be forced, and, as concerns the sense, there might be urged against it the circumstance that, in the making known of the divine mystery, Paul had to set forth, not the divine display of grace in itself (this was given in the work of redemption, Eph_1:6-7), but the display of grace as revealed. Hence it was necessary that there should be added to ἧς ἐπερίσσ . εἰς ἡμ , a definition, and this is ἐν πάσῃ σοφ . κ . φρον .: which He has displayed abundantly towards us by every kind of wisdom and discernment (with which He endowed us, comp. Col_1:9), in that He made known to us, etc. Observe here withal the climax, in which, rising from the simple ἧς ἐχαρίτωσεν ἡμᾶς , Eph_1:6, the apostle now, at this further display of grace, says: ἧς ἐπερίσσευσεν εἰς ἡμᾶς . Rückert (comp. Jerome, Castalio, de Wette, and others), although connecting it with ἧς ἐπερίσσ . εἰς ἡμ ., incorrectly holds the divine wisdom to be meant, and takes the sense to be, that God has with highest wisdom and discernment dispensed His grace over us. Not only would this introduce here something remote from the point,—since in the whole context Paul is commending only grace as such, and not any other attribute along with it,—but the words themselves are opposed to it, not indeed by φρονήσει in itself, which (in opposition to Harless and Schenkel) might be used also of God (1Ki_3:28; Pro_3:19; Jer_10:12), but certainly by πάσῃ . For πᾶσα σοφία does not mean summa sapientia, but every kind of wisdom, which, according to a popular mode of expression, like our “all possible wisdom” (Theile, ad Jacob. p. 7), can be said only of men. The πολυποίκιλος σοφία , Eph_3:10, is not analogous (in opposition to de Wette), but denotes the absolute wisdom according to its manifold modes of manifestation.
καὶ φρονήσει ] Comp. 1Ki_4:29 : ἔδωκε κύριος φρόνησιν τῷ Σαλωμὼν καὶ σοφίαν πολλήν . Dan_2:21 : διδοὺς σοφίαν τοῖς σοφοῖς καὶ φρόνησιν τοῖς εἰδόσι σύνεσιν ; Joseph. Antt. ii. 5. 7, viii. 7. 5. Φρόνησις is an aptitude, which proceeds from wisdom ( ἡ δὲ σοφία ἀνδρὶ τίκτει φρόνησιν , Pro_10:23), in connection with which the distinction is to be noted, that σοφία is the general notion ( ἐπιστήμη θείων τε καὶ ἀνθρωπίνων πραγμάτων , Sext. Emp. adv. phys. i. 13), which embraces the collective activity of the mind as directed to divine aims only to be achieved by moral means (comp. on Col_1:9); whereas φρόνησις denotes the more special notion of the morally determined intelligence, the insight of practical reason regulating the dispositions ( ἐπιστήμη ἀγαθῶν καὶ κακῶν , Plato, Def. p. 411 D; ἕξις ἀληθὴς μετὰ λόγου πρακτικὴ περὶ τὰ ἀνθρώπῳ ἀγαθὰ κ . κακά , Arist. Eth. vi. 5. 4). See, especially, also Cic. Off. i. 43. Comp. on φρόνησις , which Paul has not elsewhere, Luk_1:17; Beck, bibl. Seelenl. p. 62.