EPHESIANS 1:18 "THE EYES OF YOUR HEART"

In this verse Paul's prayer for the Ephesians is that God will “enlighten the eyes of your heart.” Since we generally think in rather concrete terms, this phrase seems more that strange to us today since these two anatomical parts have little to do with one another. But if one realizes that the phrase is not meant to be taken literally but rather as an almost double metaphor, then Paul's words begin to make more sense. Below is how several scholars attempt to explain the meaning of the individual terms:

“The heart is mentioned some 851 times [in the Old Testament], but rarely if ever does it refer to the physical organ. It is more associated with man's thoughts and feelings, similarly to the way in which we today associate the heart with our emotions...” (Schutz)

And Hoehner adds: “The eye is metaphorically the avenue through which light flows to the heart or mind...figuratively, the heart is the very center of a person, beast, or place...In the NT 'heart' occurs 156 times..., fifty-two in Paul's writings, six of which are in Ephesians (1:18; 3:17; 4:18; 5:19; 6:5,22), and it never refers to the physical organ. In biblical usage the heart can be...as it is in the present verse, of thought and understanding...In conclusion then, Paul prays that God might give them the Spirit to procure the insight and revelation of their knowledge of God. This was possible because their understanding had already been enlightened at the moment of belief. Again, the reason Paul made this request was because of his great desire that they know God more intimately.”

“He [i.e. God] prepares human minds to receive this revelation; and this receptivity is expressed in terms of illumination.” (Martin)

“The prayer that 'the eyes of your heart be enlightened' (Eph 1:18), while odd to modern Western ears, speaks of the illumination of the heart as the perceptive seat of practical reason and wisdom, not of the emotions. And it is fitting that the people of God are 'children of light' and not 'darkness' (Eph 5:8), their works the 'fruit of light' (Eph 5:9) rather than the 'unfruitful works of darkness' (Eph 5:11), which are performed in the shadows but will be exposed by the light (Eph 5:12-13).” (Dictionary of Biblical Imagery) Mclean additionally notes the contrast to “their former darkened understanding” in Ephesians 4:18,

“In the OT, in Plato and in Philo, in apocalyptic writings, in Qumran, in the Corpus Hermeticum, and elsewhere, light and related terms are used to describe the process of understanding, along with corresponding references to the eyes of the heart. Jews and Jewish-influenced literature speaks of the 'eyes of the heart'; Greeks, 'of the mind.'” (M. Barth)

Chamblin says, “Paul describes incorporeal activity by various terms whose meanings overlap considerably...There is no significant difference between the apostle's presence 'in spirit [pneuma]' (1 Cor 5:3) and his presence 'in heart [kardia]' (1 Thess 2:17). One reasons and understands with the mind [nous] (1 Cor 14:14-16), but the heart (kardia) may likewise be 'enlightened.' (2 Cor 4:6; Eph 1:18)...”

And as to the concept of seeing, “Sight is often applied to spiritual insight (Ps 119:18,37), which may occur through the study of the law (Ps 19:8) or may be the direct gift of God through his Spirit (Eph 1:17-18).” (DBI)

Harpur notes the “Mere intellectual knowledge is not enough, it is the enlightening of the eyes of the heart, the inner vision of Christ.”

“Paul seeks for his Ephesian circle the spirit of wisdom and revelation, an open-eyed, increasing discernment of the things of God, the insight of 'men in understanding'. The beautiful metaphor he employs, 'the eyes of your heart being enlightened' – the true reading – must have been quite novel when he used it. It reminds us that the illumination he desiderates is inward, not dependent on the senses or even the mental activities, so much as on the spiritual enlightenment that assimilates divine truth as its congenial aliment, and descries objects invisible to the worldling's myopic vision; for the heart may have sounder perceptions than the head.” (Simpson)

Hoehner: “Wisdom (sophia; cf. Eph. 1:8; 3:10) gives insight into the true nature of things, and 'revelation' is the unveiling of the object discussed, namely, God Himself...Paul had prayed (v. 17) that they might have true spiritual insight into God, and then he included the phrase, 'having the eyes of your heart enlightened'. Paul's request for them to know God was within proper bounds because their hearts had been enlightened...as discussed in verses 3-11, especially 7-9. In the Bible the 'heart' is the center of one's personality.”

If one considers the complete thought of Paul in verses 16-18 of Ephesians 1, then a certain symmetry results:

    A. Paul prays for the Ephesians that God may give them:

            1. a spirit of wisdom

            2. and of revelation

            3. in full knowledge of him

                    B. having been enlightened the eyes of your heart

    A'. that they should know:

            1. the hope of your calling

            2. the riches of the inheritance

            3. the greatness of power

From this arrangement we can see that the two triads (A and A') Paul is praying for them are only possible because of the prior condition (B) of the Ephesians already having been enlightened by God.