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 ἧς 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!").