Ephesians 1:17

Ephesians 1:17. That. The word here used means, as a rule,' in order that,' not ‘so that,' except as the latter is involved in the former. But, as in later Greek it became equivalent to simple ‘that', we find in N. T. usage a sense which may have prepared the way for the transition. After verbs of asking, etc., it frequently introduces the purpose and purport of the request or prayer. (See my note, Lange, Ephesians, p. 56.) This sense is to be accepted here: it is the Apostle's design as well as hope that what he asks should be granted.

The God of our Lord Jesus Christ. Our Lord Himself calls the Father, His God (see references); comp. Ephesians 1:3. ‘The appellation is here solemnly and most appropriately given as leading on to what is about to be said in Ephesians 1:20 ff., of God's exaltation of Christ, to be Head over all things to His church' (Alford). The fear of Arianism led the Fathers to refer this clause exclusively to Christ's human nature, and the next to His Divine nature, and has also suggested various forced interpretations, such as ‘God sent Him, He bore witness of God, and returned to God.'

The Father of glory. (For similar expressions, see references.) This is not to be explained as ‘glorious Father,' nor is ‘Father' to be taken as ‘author,' ‘source.' The word ‘Father,' was suggested by the mention of Christ; ‘of glory' (true and eternal glory), is that characteristic of God which is most apt in this passage; ‘for it is to be expected from the God of Christ and Father of glory, that He will do what the cause of Christ demands, and serves to reveal His own glory' (Meyer). Hence it is not necessary to refer it to Christ's divine nature, or to the glorified humanity of Christ

M ay give unto you. The word used in the original suggests something hoped for, but dependent on the will of another.

The spirit (lit, ‘a spirit') of wisdom and revelation. The absence of the article does not render the phrase indefinite, nor indicate a reference to the human spirit ‘Spirit' means the Holy Spirit, as usual, but as indwelling in the believer. (See Excursus on Romans 7) The Apostle desires for his readers, as the result of the indwelling of the Holy Spirit, ‘wisdom and revelation.' The former is a general term, referring to their illuminated state, the latter a special one, suggesting ‘the single glances afforded us, into the truths of Christianity, into the will of God in special circumstances and situations of life, into the human heart, into the course of time, into eternal life' (Braune). Special miraculous gifts are not meant. The explanation: ‘God give you a wise heart, open to His revelation' (Rueckert), is utterly incorrect. This petition is a warrant for our expecting spiritual illumination in the study of God's revelation; but it does not justify our looking for new revelations beyond or contrary to the simple teachings of God's word, or confounding inspiration and illumination in the interest of mystical self-conceit.

In the full knowledge of him. In the margin the E. V. reads: ‘acknowledgment,' and so translates in the text of Colossians 2:2. But ‘full knowledge' is the best rendering; the word being a compound one, the simple form of which means ‘knowledge.' It points to ‘complete knowledge,' rather than to ‘increasing knowledge,' ‘Of Him' refers to God, not to Christ, while the entire phrase qualifies the whole preceding clause, indicating the sphere in which they would obtain this ‘spirit of wisdom and revelation.' ‘In' is not = ‘into,' or ‘together with;' nor should the phrase be joined with the next verse.