That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and of revelation, in the knowledge of him:

“What is thy prayer, and what thy entreaty? It is "That the God of our Lord Jesus Christ, the Father of glory, may give unto you a spirit of wisdom and revelation." Two things he requires them to understand, as it is their duty to understand them; to what blessings they are called, and how they have been released from their former state. He says, however, himself, that these points are three. How then are they three? In order that we may understand touching the things to come; for from the good things laid up for us, we shall know His ineffable and surpassing riches, and from understanding who we were, and how we believed, we shall know His power and sovereignty, in turning again to Himself those who had been so long time estranged from Him, "For the weakness of God is stronger than men." Inasmuch as it is by the self-same power by which He raised Christ from the dead, that He hath also drawn us to Himself. Nor is that power limited to the resurrection, but far exceeds it. Vast indeed are the mysteries and secrets of which He hath made us partakers. And these it is not possible for us to understand otherwise than by being partakers of the Holy Ghost, and by receiving abundant grace. And it is for this reason that Paul prays. "The Father of glory," that is, He that hath given us vast blessings, for he constantly addresses Him according to the subject he is upon, as, for instance, when he says, "The Father of mercies and God of all comfort." And, again, the Prophet says, "The Lord is my strength and my might." "The Father of glory." He has no name by which he may represent these things, and on all occasions calls them "glory," which is in fact, with us, the name and appellation of every kind of magnificence. Mark, he says, the Father of glory; but of Christ the God. What then? Is the Son inferior to the glory? No, there is no one, not even a maniac, would say so. "May give unto you," That is, may raise and wing your understanding, for it is not possible otherwise to understand these things. "For the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him." So then, there is need of spiritual "wisdom," that we may perceive things spiritual, that we may see things hidden. That Spirit "revealeth" all things. He is going to set forth the mysteries of God. Now the knowledge of the mysteries of God, the Spirit alone comprehends, who also searcheth the deep things of Him. It is not said, "that Angel, or Archangel, or any other created power, may give," that is, confer upon you a spiritual gift. And if this be of revelation, then is the discovery of arguments consequently vain. For he that hath learned God, and knoweth God, shall no longer dispute concerning any thing. He will not say, This is impossible, and That is possible, and How did the other thing come to pass? If we learn God, as we ought to know Him; if we learn God from Him from whom we ought to learn Him, that is from the Spirit Himself; then shall we no longer dispute concerning any thing. ...”

“After the Apostle enumerated the benefits conferred on the Ephesians through Christ, here he shows how his affection grew toward them. This part is divided into three parts: for first he sets forth a commemoration of the good things which he heard about them; second, the due giving of thanks for the benefits received, at "I cease not giving thanks," etc.; third, his prayer for future benefits is added, at "making mention of you," etc. Now the good things which he heard about them are two. One is that by which they are ordered to God, and this is faith, and as to this he says, "therefore I also, hearing of your faith which is in Christ Jesus" — which indeed makes God dwell in man. Below, Ephesians 3:17: "that Christ may dwell through faith in your hearts." Likewise, it purifies hearts. Acts 15:9: "purifying their hearts by faith." Likewise, it justifies without the law. Romans 3:28: "we reckon that a man is justified by faith without the works of the law." The second is that by which they are ordered to their neighbor, and this is love, and as to this he says, "and the love," that is, the works of charity — which love indeed is the spiritual sign that a man is a disciple of Christ. John 13:35: "by this shall all men know that you are my disciples, if you have love," etc. And in the same place, John 13:34: "a new commandment I give you, that you love one another," etc. "The love," I say, "toward all the saints." For all whom we love out of charity, we ought to love either because they are holy, or so that they may be holy. Galatians 6:10: "while we have time, let us work good to all, but especially to those who are of the household of the faith," etc. Then when he says "I cease not," etc., the Apostle gives thanks for the good things and benefits of this kind that he has heard of, saying, "I cease not giving thanks," etc. An objection arises: because he could not always continually give thanks for them. I respond: the Apostle says "I cease not," that is, at the due hours; or, "I cease not" because the disposition of giving thanks for you is habitually in me without ceasing. Colossians 1:9: "we cease not to pray for you, and to ask," etc. Romans 1:9-10: "without ceasing I make mention of you always in my prayers." Consequently the Apostle prays for the benefits to be granted to them in the future, and as to this he says, "making mention of you," etc. And this is divided into three: for first he sets forth certain things which he asks for them; second he explains them, at "unto the knowledge of him," etc.; third he shows the exemplar and form of those things, at "according to the working of his power," etc. He says, therefore, as to the first: I not only give thanks for the past benefits which you have received, and for the good things heard about you, but I also pray that they may altogether increase in the future. "Making mention of you in my prayers" — for these things, namely, "that the God of our Lord Jesus Christ, the Father of glory," etc. Here it must be known that our Lord Jesus Christ is both God and man. And insofar as he is man, he has God, since he is composed of soul and body, to each of which — since they are creatures — it belongs to have God; but insofar as he is God, he has a Father. John 20:17: "I ascend to my Father and your Father, my God and your God." Likewise also, insofar as he is God, he is the glory of the Father. Hebrews 1:3: "who, being the splendor of glory," etc. He is also our glory, because he himself is eternal life. 1 John, last chapter, 20: "that we may be in his true Son; this is the true God, and eternal life." Thus, therefore, he says "the God of our Lord Jesus Christ" according as he is man, and "the Father of the same" according as he is God; the Father, I say, "of glory," namely of Christ, who is his glory — Proverbs 10:1: "a wise son is the glory of his father," etc. — and Father of our glory, insofar as he gives glory to all. Then when he says "may give unto you," etc., he sets forth the things which he asks for, which are two. Here it must be known that certain gifts are common to all the saints, namely those which are necessary for salvation, such as faith, hope, and charity — and these they had, as is already clear. But there are other, special gifts, and as to these he prays for them. First indeed for the gift of wisdom, and as to this he says, "that he may give you the spirit of wisdom," which no one can give except God. Wisdom 9:17: "and who shall know your thought, unless you give wisdom, and send your holy spirit from on high?" Second, he prays for the gift of understanding, and this consists in the revelation of spiritual secrets, on account of which he says, "and of revelation," which also is from God alone. Daniel 2:28: "there is a God in heaven who reveals mysteries." Now he explains what these things are which he asks for: first, what pertains to the gift of wisdom; second, what pertains to the gift of understanding, at "that you may know what is the hope," etc. Now to the gift of wisdom pertains the knowledge of divine things. Hence to ask for the gift of wisdom is to ask that they may have the knowledge of God, and this he asks at "unto the knowledge of God," etc., as if to say: this I ask, that through the spirit of wisdom you may have the eyes of your heart enlightened unto the knowledge — namely, the clearer knowledge — of him, namely of God. Psalm 12:4: "enlighten my eyes," etc. This is against those who have their eyes enlightened only to know temporal things, whereas it is much more necessary, and indeed glorious, to know God. Jeremiah 3:23f.: "let not the wise man glory in his wisdom, and let not the rich man glory in his riches; but let him who glories, glory in this, that he knows and understands me." To the gift of understanding he sets forth three things pertaining: one as to the present state, and two as to the future. To the present state indeed pertains hope, which is necessary for salvation. Romans 8:24: "for by hope we are saved," etc. And as to this he says, "that you may know what," that is, how great, "is the hope of his calling," that is, the power of hope, and how great a thing it concerns. Which indeed is also the greatest, because it concerns the greatest things. 1 Peter 1:3: "he has regenerated us unto a living hope, through the resurrection of Jesus Christ from the dead," etc. And it is the strongest of the virtues. Hebrews 6:18: "that we may have the strongest comfort, we who have fled to hold fast the hope set before us, which we have as an anchor of the soul," etc. But because the things we hope for concern the future life, therefore the other two pertain to the future life. One indeed pertains to all the just in common, which is the essential reward, and as to this he says, "and what are the riches of the glory," etc. Here he sets forth four things pertaining to those gifts. The first is that they are most abundant, and as to this he says "riches." Proverbs 1:33: "he shall enjoy abundance, the fear of evils being removed." Psalm 111:3: "glory and riches are in his house," etc. Proverbs 8:18: "with me are riches and glory," etc. Second, that they are most glorious, and as to this he says "of glory." Romans 2:10: "but glory, and honor, and peace to every one that works good," etc. Third, that they are most stable, and as to this he says "of the inheritance." For those things which are hereditary are possessed stably. Ecclesiasticus 31:11: "his goods are established in the Lord." Psalm 15:5: "the Lord is the portion of my inheritance and of my cup," etc. Fourth, that they will be intimate, and as to this he says "in the saints." Romans 8:18: "the sufferings of this time are not worthy," etc. 2 Corinthians 4:17: "works in us, beyond measure, a weight of glory in sublimity." The other thing which he sets forth pertaining to future glory is that which specially pertains to the apostles, hence he says, "and what is" (supply: "that you may know") "the surpassing greatness of his power toward us," namely, the apostles. As if to say: although he abundantly bestows the riches of glory on all the saints, yet he will bestow them more surpassingly on the apostles. For the greatness of power is shown in its effect. Hence the more the effect of the divine power is found in someone, the greater the divine power is shown to be there, although in itself it is one and undivided. And therefore, because a greater effect of the divine power is in the apostles, therefore the greatness of the power will be in them. And that the effect is greater in them he shows, saying, "who believe," that is, who are the firstfruits of believers. 2 Corinthians 4:13f.: "we believe, for which reason we also speak, knowing that he who raised up Jesus will also raise us up with Jesus." On account of which he said, 2 Timothy 1:12: "I know whom I have believed," etc. Therefore those among you through whom others were instructed and called to the faith, such as teachers, will be rewarded more preeminently; because, as is said in the Gloss, the greatest teachers will have a certain increase of glory beyond that which all will have in common, on account of which, Daniel 12:3: the learned are likened to the splendor of the firmament, but teachers are likened to the stars: "and they that are learned shall shine as the splendor of the firmament, and they that instruct many unto justice, as stars for perpetual eternities."”

“That the God of our Lord Jesus Christ,.... In what sense God the Father is the God of Christ; see Gill on Eph 1:3. The Father of glory; or the glorious Father; who is glorious in himself, in the perfections of his nature, and in the works of his hands; and as a father, he is a glorious father to Christ, and is a father to him, as he is to none else; and has been honoured and glorified by Christ, and from whom Christ as man has received much honour and glory: and he is a glorious father to the saints, to whom he has shown inexpressible love, by adopting them into his family; and pities them, as a father does his children; takes care of them, and protects them, and makes a glorious provision for them; not only of good things now, but of an eternal inheritance hereafter: and he may be so called, because he is the author and giver of eternal glory and happiness; and because all glory is due unto him: the Arabic version reads, "God, our Lord Jesus Christ, the Father of glory", making all these epithets to belong to Christ: may give unto you the spirit of wisdom and revelation, in the knowledge of him; this was one part of the apostle's prayers for the saints at Ephesus, that they might increase in divine knowledge; either in the knowledge of God, as the God of Christ, and the Father of glory, and as their God and Father in Christ; or of God, as considered in Christ the Mediator; or else of Christ himself: and designs not a notional and speculative knowledge of Christ, but what is practical and experimental; and which is joined with love of him, faith in him, and obedience to him; and which is not only approbative, but fiducial and appropriating; and though it is but imperfect, yet is progressive; and for the progression of it, the apostle prays; for it is certain, that these saints had a knowledge of Christ, but this was not perfect; and a larger measure of it was desirable: and in order to this, he prays for the Spirit, as a "spirit of wisdom"; who implants spiritual wisdom in the hearts of men, and instructs them in the Gospel, the hidden wisdom of God, leads them into all truths, and opens to them the treasures of wisdom and knowledge, which are hid in Christ, the wisdom of God; and as a spirit of "revelation"; who reveals Christ and the things of Christ, at first conversion; and afterwards reveals him and his righteousness, and other benefits of his more largely, even from faith to faith; and gives a clearer view of interest in them: hence it appears, that the Spirit is the gift of God; and that all spiritual light and knowledge, and the increase of it, are owing to him.”

“That the God of our Lord Jesus - Jesus Christ, as man and mediator, has the Father for his God and Father: and it is in reference to this that he himself says: I ascend unto my Father and your Father, and to my God and your God; Joh 20:17. The Father of glory - The author and giver of that glory which you expect at the end of your Christian race. This may be a Hebraism for glorious Father, but the former appears to be the best sense. The Spirit of wisdom and revelation - I pray that God may give you his Holy Spirit, by whom his will is revealed to men, that he may teach and make you wise unto salvation, that you may continue to acknowledge him, Christ Jesus, as your only Lord and Savior.”

“A fit prayer for all Christians. the God of our Lord Jesus--appropriate title here; as in Eph 1:20-22 he treats of God's raising Jesus to be Head over all things to the Church. Jesus Himself called the Father "My God" (Mat 27:46). the Father of glory--(Compare Act 7:2). The Father of that infinite glory which shines in the face of Christ, who is "the glory" (the true Shekinah); through whom also "the glory of the inheritance" (Eph 1:18) shall be ours (Joh 17:24; 2Co. 3:7-4:6). the spirit of wisdom--whose attribute is infinite wisdom and who works wisdom in believers (Isa 11:2). and revelation--whose function it is to reveal to believers spiritual mysteries (Joh 16:14-15; Co1 2:10). in the knowledge--rather, as Greek (see on Co1 13:12), "in the full knowledge of Him," namely, God.”