TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ephesians 1:3–14. His two-level outline is real structure in the source text, so it is rendered as structure.
He begins with thanksgivings and praise, and enlarges with a great deal of fluency and copiousness of affection upon the exceedingly great and precious benefits which we enjoy by Jesus Christ. For the great privileges of our religion are very aptly recounted and enlarged upon in our praises to God.
I.In general he blesses God for spiritual blessings, Eph 1:3, where he styles him the God and Father of our Lord Jesus Christ; for, as Mediator, the Father was his God; as God, and the second person in the blessed Trinity, God was his Father. It bespeaks the mystical union between Christ and believers, that the God and Father of our Lord Jesus Christ is their God and Father, and that in and through him. All blessings come from God as the Father of our Lord Jesus Christ. No good can be expected from a righteous and holy God to sinful creatures, but by his mediation. He hath blessed us with all spiritual blessings. Note, Spiritual blessings are the best blessings with which God blesses us, and for which we are to bless him. He blesses us by bestowing such things upon us as make us really blessed. We cannot thus bless God again; but must do it by praising, and magnifying, and speaking well of him on that account. Those whom God blesses with some he blesses with all spiritual blessings; to whom he gives Christ, he freely gives all these things. It is not so with temporal blessings; some are favoured with health, and not with riches; some with riches, and not with health, etc. But, where God blesses with spiritual blessings, he blesses with all. They are spiritual blessings in heavenly places; that is, say some, in the church, distinguished from the world, and called out of it. Or it may be read, in heavenly things, such as come from heaven, and are designed to prepare men for it, and to secure their reception into it. We should hence learn to mind spiritual and heavenly things as the principal things, spiritual and heavenly blessings as the best blessings, with which we cannot be miserable and without which we cannot but be so. Set not your affections on things on the earth, but on those things which are above. These we are blessed with in Christ; for, as all our services ascend to God through Christ, so all our blessings are conveyed to us in the same way, he being the Mediator between God and us.
II.The particular spiritual blessings with which we are blessed in Christ, and for which we ought to bless God, are (many of them) here enumerated and enlarged upon.
1.Election and predestination, which are the secret springs whence the others flow, Eph 1:4, Eph 1:5, Eph 1:11. Election, or choice, respects that lump or mass of mankind out of which some are chosen, from which they are separated and distinguished. Predestination has respect to the blessings they are designed for; particularly the adoption of children, it being the purpose of God that in due time we should become his adopted children, and so have a right to all the privileges and to the inheritance of children. We have here the date of this act of love: it was before the foundation of the world; not only before God's people had a being, but before the world had a beginning; for they were chosen in the counsel of God from all eternity. It magnifies these blessings to a high degree that they are the products of eternal counsel. The alms which you give to beggars at your doors proceed from a sudden resolve; but the provision which a parent makes for his children is the result of many thoughts, and is put into his last will and testament with a great deal of solemnity. And, as this magnifies divine love, so it secures the blessings to God's elect; for the purpose of God according to election shall stand. He acts in pursuance of his eternal purpose in bestowing spiritual blessings upon his people. He hath blessed us - according as he hath chosen us in him, in Christ the great head of the election, who is emphatically called God's elect, his chosen; and in the chosen Redeemer an eye of favour was cast upon them. Observe here one great end and design of this choice: chosen - that we should be holy; not because he foresaw they would be holy, but because he determined to make them so. All who are chosen to happiness as the end are chosen to holiness as the means. Their sanctification, as well as their salvation, is the result of the counsels of divine love. - And without blame before him - that their holiness might not be merely external and in outward appearance, so as to prevent blame from men, but internal and real, and what God himself, who looketh at the heart, will account such, such holiness as proceeds from love to God and to our fellow-creatures, this charity being the principle of all true holiness. The original word signifies such an innocence as no man can carp at; and therefore some understand it of that perfect holiness which the saints shall attain in the life to come, which will be eminently before God, they being in his immediate presence for ever. Here is also the rule and the fontal cause of God's election: it is according to the good pleasure of his will (Eph 1:5), not for the sake of any thing in them foreseen, but because it was his sovereign will, and a thing highly pleasing to him. It is according to the purpose, the fixed and unalterable will, of him who worketh all things after the counsel of his own will (Eph 1:11), who powerfully accomplishes whatever concerns his elect, as he has wisely and freely fore-ordained and decreed, the last and great end and design of all which is his own glory: To the praise of the glory of his grace (Eph 1:6), that we should be to the praise of his glory (Eph 1:12), that is, that we should live and behave ourselves in such a manner that his rich grace might be magnified, and appear glorious, and worthy of the highest praise. All is of God, and from him, and through him, and therefore all must be to him, and centre in his praise. Note, The glory of God is his own end, and it should be ours in all that we do. This passage has been understood by some in a very different sense, and with a special reference to the conversion of these Ephesians to Christianity. Those who have a mind to see what is said to this purpose may consult Mr. Locke, and other well-known writers, on the place.
2.The next spiritual blessing the apostle takes notice of is acceptance with God through Jesus Christ: Wherein, or by which grace, he hath made us accepted in the beloved, Eph 1:6. Jesus Christ is the beloved of his Father (Mat 3:17), as well as of angels and saints. It is our great privilege to be accepted of God, which implies his love to us and his taking us under his care and into his family. We cannot be thus accepted of God, but in and through Jesus Christ. He loves his people for the sake of the beloved.
3.Remission of sins, and redemption through the blood of Jesus, Eph 1:7. No remission without redemption. It was by reason of sin that we were captivated, and we cannot be released from our captivity but by the remission of our sins. This redemption we have in Christ, and this remission through his blood. The guilt and the stain of sin could be no otherwise removed than by the blood of Jesus. All our spiritual blessings flow down to us in that stream. This great benefit, which comes freely to us, was dearly bought and paid for by our blessed Lord; and yet it is according to the riches of God's grace. Christ's satisfaction and God's rich grace are very consistent in the great affair of man's redemption. God was satisfied by Christ as our substitute and surety; but it was rich grace that would accept of a surety, when he might have executed the severity of the law upon the transgressor, and it was rich grace to provide such a surety as his own Son, and freely to deliver him up, when nothing of that nature could have entered into our thoughts, nor have been any otherwise found out for us. In this instance he has not only manifested riches of grace, but has abounded towards us in all wisdom and prudence (Eph 1:8), wisdom in contriving the dispensation, and prudence in executing the counsel of his will, as he has done. How illustrious have the divine wisdom and prudence rendered themselves, in so happily adjusting the matter between justice and mercy in this grand affair, in securing the honour of God and his law, at the same time that the recovery of sinners and their salvation are ascertained and made sure!
4.Another privilege which the apostle here blesses God for is divine revelation - that God hath made known to us the mystery of his will (Eph 1:9), that is, so much of his good-will to men, which had been concealed for a long time, and is still concealed from so great a part of the world: this we owe to Christ, who, having lain in the bosom of the Father from eternity, came to declare his will to the children of men. According to his good pleasure, his secret counsels concerning man's redemption, which he had purposed, or resolved upon, merely in and from himself, and not for any thing in them. In this revelation, and in his making known unto us the mystery of his will, the wisdom and the prudence of God do abundantly shine forth. It is described (Eph 1:13) as the word of truth, and the gospel of our salvation. Every word of it is true. It contains and instructs us in the most weighty and important truths, and it is confirmed and sealed by the very oath of God, whence we should learn to betake ourselves to it in all our searches after divine truth. It is the gospel of our salvation: it publishes the glad tidings of salvation, and contains the offer of it: it points out the way that leads to it; and the blessed Spirit renders the reading and the ministration of it effectual to the salvation of souls. O, how ought we to prize this glorious gospel and to bless God for it! This is the light shining in a dark place, for which we have reason to be thankful, and to which we should take heed.
5.Union in and with Christ is a great privilege, a spiritual blessing, and the foundation of many others. He gathers together in one all things in Christ, Eph 1:10. All the lines of divine revelation meet in Christ; all religion centres in him. Jews and Gentiles were united to each other by being both united to Christ. Things in heaven and things on earth are gathered together in him; peace made, correspondence settled, between heaven and earth, through him. The innumerable company of angels become one with the church through Christ: this God purposed in himself, and it was his design in that dispensation which was to be accomplished by his sending Christ in the fulness of time, at the exact time that God had prefixed and settled.
6.The eternal inheritance is the great blessing with which we are blessed in Christ: In whom also we have obtained an inheritance, Eph 1:11. Heaven is the inheritance, the happiness of which is a sufficient portion for a soul: it is conveyed in the way of an inheritance, being the gift of a Father to his children. If children, then heirs. All the blessings that we have in hand are but small if compared with the inheritance. What is laid out upon an heir in his minority is nothing to what is reserved for him when he comes to age. Christians are said to have obtained this inheritance, as they have a present right to it, and even actual possession of it, in Christ their head and representative.
7.The seal and earnest of the Spirit are of the number of these blessings. We are said to be sealed with that Holy Spirit of promise, Eph 1:13. The blessed Spirit is holy himself, and he makes us holy. He is called the Spirit of promise, as he is the promised Spirit. By him believers are sealed; that is, separated and set apart for God, and distinguished and marked as belonging to him. The Spirit is the earnest of our inheritance, Eph 1:14. The earnest is part of payment, and it secures the full sum: so is the gift of the Holy Ghost; all his influences and operations, both as a sanctifier and a comforter, are heaven begun, glory in the seed and bud. The Spirit's illumination is an earnest of everlasting light; sanctification is an earnest of perfect holiness; and his comforts are earnests of everlasting joys. He is said to be the earnest, until the redemption of the purchased possession. It may be called here the possession, because this earnest makes it as sure to the heirs as though they were already possessed of it; and it is purchased for them by the blood of Christ. The redemption of it is mentioned because it was mortgaged and forfeited by sin; and Christ restores it to us, and so is said to redeem it, in allusion to the law of redemption. Observe, from all this, what a gracious promise that is which secures the gift of the Holy Ghost to those who ask him.
The apostle mentions the great end and design of God in bestowing all these spiritual privileges, that we should be to the praise of his glory who first trusted in Christ - we to whom the gospel was first preached, and who were first converted to the faith of Christ, and to the placing of our hope and trust in him. Note, Seniority in grace is a preferment: Who were in Christ before me, says the apostle (Rom 16:7); those who have for a longer time experienced the grace of Christ are under more special obligations to glorify God. They should be strong in faith, and more eminently glorify him; but this should be the common end of all. For this we were made, and for this we were redeemed; this is the great design of our Christianity, and of God in all that he has done for us: unto the praise of his glory, Eph 1:14. He intends that his grace and power and other perfection should by this means become conspicuous and illustrious, and that the sons of men should magnify him.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Paul earnestly endeavors on all occasions to display the unspeakable loving-kindness of God towards us, to the utmost of his power. For that it is impossible to do so adequately, hear his own words. "O! the depth of the riches both of the wisdom and knowledge of God; how unsearchable are His judgments, and His ways past tracing out." (Rom. xi: 33.) Still, notwithstanding, so far as it is possible, he does display it. What then is this which he is saying; "In whom also we were made a heritage, being predestinated?" Above he used the word, "He chose us;" here he saith, "we were made a heritage." But inasmuch as a lot is a matter of chance, not of deliberate choice, nor of virtue, (for it is closely allied to ignorance and accident, and oftentimes passing over the virtuous, brings forward the worthless into notice,) observe how he corrects this very point: "having been foreordained," saith he, "according to the purpose of Him who worketh all things." That is to say, not merely have we been made a heritage, as, again, we have not merely been chosen, (for it is God who chooses,) and so neither have we merely been allotted, (for it is God who allots,) but it is "according to a purpose." This is what he says also in the Epistle to the Romans, (Rom. viii: 28-30.) "To them that are called according to His purpose;" and "whom He called, them He also justified, and whom He justified, them he also glorified." Having first used the expression, "to them that are called according to a purpose," and at the same time wishing to declare their privilege compared with the rest of mankind, he speaks also of inheritance by lot, yet so as not to divest them of free will. That point then, which more properly belongs to happy fortune, is the very point he insists upon. For this inheritance by lot depends not on virtue, but, as one might say, on fortuitous circumstances. It is as though he had said, lots were cast, and He hath chosen us; but the whole is of deliberate choice. Men predestinated, that is to say, having chosen them to Himself, He hath separated. He saw us, as it were, chosen by lot before we were born. For marvellous is the foreknowledge of God, and acquainted with all things before their beginning.
But mark now how on all occasions he takes pains to point out, that it is not the result of any change of purpose, but that these matters had been thus modeled from the very first, so that we are in no wise inferior to the Jews in this respect; and how, in consequence, he does every thing with this view. How then is it that Christ Himself saith, "I was not sent, but unto the lost sheep of the house of Israel?" (Mat. xv: 24.) And said again to his disciples, "Go not into any way of the Gentiles, and enter not into any city of the Samaritans." (Mat. x: 5.) And Paul again himself says, "It was necessary that the word of God should first be spoken to you. Seeing ye thrust it from you and judge yourselves unworthy of eternal life, lo, we turn to the Gentiles." (Acts xiii: 46.) These expressions, I say, are used with this design, that no one may suppose that this work came to pass incidentally only. "According to the purpose," he says, "of Him who worketh all things after the counsel of His will." That is to say, He had no after workings; having modeled all things from the very first, thus he leads forward all things "according to the counsel of His will." So that it was not merely because the Jews did not listen that He called the Gentiles, nor was it of mere necessity, nor was it on any inducement arising from them.
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Summary
Ephesians 1:11 stands as a profound declaration of the believer's secure standing and divine destiny within God's sovereign plan. It asserts that those united with Christ have been granted a spiritual inheritance, not by chance, but by divine pre-determination. This inheritance is rooted in the eternal purpose of God, who meticulously orchestrates all things according to the wise and deliberate counsel of His own will, ensuring the ultimate fulfillment of His redemptive purposes in Christ.
Context
Literary Context
Ephesians 1:11 is an integral part of Paul's opening doxology (Ephesians 1:3-14), a magnificent hymn of praise to God for His comprehensive plan of salvation in Christ. This verse flows directly from the preceding declarations of God's election before the foundation of the world (Ephesians 1:4), adoption as sons through Jesus Christ (Ephesians 1:5), and redemption through His blood (Ephesians 1:7). Paul emphasizes that God's rich grace has been lavished upon believers, revealing the mystery of His will to unite all things in Christ (Ephesians 1:9-10). Verse 11 specifically highlights the believer's participation in this divine plan, assuring them that their inheritance is not accidental but a predetermined outcome of God's sovereign purpose, setting the stage for the subsequent mention of the Holy Spirit as the seal and guarantee of this inheritance (Ephesians 1:13-14).
Historical & Cultural Context
The concept of "inheritance" was deeply significant in both Jewish and Greco-Roman cultures. In Jewish tradition, inheritance was tied to the land promised to Abraham and his descendants, symbolizing covenant blessings and belonging. For the Ephesians, a predominantly Gentile audience, the idea of "obtaining an inheritance" would resonate with Roman legal practices where adopted sons had full rights to their new father's estate. Paul's use of this imagery underscores the full legal and spiritual rights believers receive as adopted children of God. Furthermore, the emphasis on God's "purpose" and "counsel" reflects the ancient understanding of powerful rulers or deities whose decrees were absolute and unchangeable. In a world where people sought stability from capricious gods or unpredictable fate, Paul presents the Christian God as one whose will is perfectly wise, deliberate, and entirely dependable, orchestrating history for His predetermined ends.
Key Themes
This verse powerfully contributes to several key themes woven throughout Ephesians and the broader Pauline corpus. The theme of Divine Sovereignty is paramount, asserting God's absolute control and intentionality over all creation and, specifically, His redemptive plan. It emphasizes that salvation is entirely God's initiative, from election to glorification. Closely related is the theme of Predestination and Purpose, highlighting that God's plan for humanity and individual believers is not an afterthought but a meticulously designed, eternal decree. This provides immense Security and Assurance for believers, as their standing in Christ is not dependent on their fluctuating performance but on God's unchanging will. Finally, the theme of Inheritance in Christ signifies the rich spiritual blessings, present realities, and future glories that belong to those united with Jesus, emphasizing their full participation in God's family and kingdom. These themes collectively magnify God's wisdom, power, and grace, leading to profound worship and trust in His unfailing plan, as seen in the doxological nature of Ephesians 1:3-14.
Exposition and Analysis
Key Word Analysis
From the root meaning "to allot," this verb signifies being assigned a privilege or receiving a portion by lot. While often translated "we have obtained an inheritance," the passive voice can also imply "we were made an inheritance" or "we were chosen by lot." This dual nuance suggests that believers are not merely recipients of God's blessings but are themselves God's chosen possession, His cherished portion, reflecting a profound reciprocal relationship.
A compound word meaning "to limit in advance" or "to predetermine." This term emphasizes God's prior determination and design for His people. It highlights His initiative and foreknowledge in salvation, signifying that our place in His eternal plan is not accidental but part of His gracious, sovereign decree before time began.
Derived from a verb meaning "to will" or "to advise," this noun refers to volition, advice, or purpose. In the context of God, it denotes His deliberate, well-thought-out plan and wise decision-making. It underscores that God's actions are not arbitrary but proceed from His perfect wisdom and considered judgment, ensuring that His will is executed with absolute precision and intentionality.
Verse Breakdown
"In whom also we have obtained an inheritance"
This clause establishes the believer's profound union with Christ as the basis for their spiritual portion. The "inheritance" refers to the full scope of God's blessings and promises, both present and future, that are secured for those who are "in Christ." The passive voice, as noted in the Key Word Analysis, carries the rich implication that believers are not only recipients but also God's own chosen inheritance.
"being predestinated according to the purpose of him"
This phrase reveals the divine origin and intentionality behind the believer's inheritance. It asserts that this inheritance is not a matter of human effort or chance, but a result of God's eternal "predestination" (His prior determination) and "purpose" (His deliberate intention). This underscores the absolute sovereignty of God in initiating and executing His plan of salvation.
"who worketh all things after the counsel of his own will"
This powerful concluding statement provides the ultimate ground for the preceding truths. It declares God's absolute control and deliberate action over all creation and history. The phrase "worketh all things" (Greek, energéō) signifies His active, efficient power, while "after the counsel of his own will" emphasizes that His actions are guided by His perfect wisdom, deliberate design, and sovereign volition, ensuring that everything ultimately serves His ultimate redemptive and glorious ends.
Literary Devices
Paul's language in Ephesians 1:11 employs several literary devices to convey its profound theological truths. The pervasive use of Doxology throughout the opening chapter, of which this verse is a part, elevates the tone to one of worship and praise, emphasizing the majesty and glory of God's plan. The concept of "inheritance" functions as a powerful Metaphor, drawing on familiar cultural ideas of legacy and possession to convey the spiritual blessings and secure future awaiting believers in Christ. There is also a subtle Wordplay or Semantic Range in the Greek word klēróō ("obtained an inheritance"), which can also mean "we were made an inheritance," suggesting a reciprocal relationship where believers are both recipients of God's portion and God's cherished portion. Finally, the verse demonstrates a clear Emphasis on Divine Agency, with repeated phrases like "predestinated according to the purpose of him" and "who worketh all things after the counsel of his own will," highlighting God's active, intentional, and sovereign role in every aspect of salvation and cosmic history.
Theological and Thematic Connections
Ephesians 1:11 provides a bedrock for understanding God's absolute sovereignty and the security of the believer. It reassures us that our salvation and destiny are not precarious or dependent on human merit, but are firmly rooted in the unchangeable, wise, and powerful will of God. This truth fosters profound trust and peace, knowing that the God who "worketh all things" is meticulously orchestrating every detail of history, including our lives, for His ultimate glory and our eternal good. It transforms our perspective on trials and uncertainties, allowing us to rest in the confidence that even in challenging circumstances, God's perfect plan is unfolding. This divine intentionality gives immense purpose to the believer's life, as we are not accidental participants but chosen instruments in God's grand redemptive narrative.
Reflection and Application
Ephesians 1:11 invites us to a deeper understanding and appreciation of God's magnificent plan and our secure place within it. To grasp that our spiritual inheritance is not a matter of chance or human striving, but a predetermined gift flowing from the wise counsel of God's own will, should evoke profound gratitude and humble confidence. This truth liberates us from anxiety about the future, knowing that the same God who orchestrated all things for His purpose is actively working in our lives. It calls us to trust His wisdom even when circumstances are perplexing, and to find our ultimate identity and purpose in being His chosen possession. Living in light of this verse means embracing a life of worship, knowing that every blessing, every step, and every aspect of our salvation is a testament to God's glorious grace and sovereign power.
Questions for Reflection
FAQ
Does "predestinated" in this verse negate human free will or responsibility?
The term "predestinated" (Greek, proorízō) in Ephesians 1:11 emphasizes God's sovereign initiative and prior determination in His plan of salvation. It speaks to God's eternal purpose and design, ensuring that His will for His people comes to pass. While this verse highlights God's sovereignty, it does not, in itself, directly address the complex theological relationship between divine sovereignty and human responsibility or free will. Throughout Scripture, both God's absolute control and human choices are affirmed without fully explaining their logical reconciliation. For instance, Philippians 2:12-13 calls believers to "work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure." This suggests a divine enablement that works through human volition, rather than overriding it. The primary intent of "predestinated" in Ephesians 1 is to assure believers of the certainty and divine origin of their salvation, grounding it in God's unchanging character and deliberate plan, rather than human merit or caprice.
Christ-Centered Fulfillment
Ephesians 1:11 finds its ultimate and glorious fulfillment in Jesus Christ. The "inheritance" we obtain is not merely a set of blessings but is found "in whom" – in Christ Himself. He is the preeminent Heir of all things, and it is through our union with Him that we become co-heirs with Him (Romans 8:17). God's eternal "purpose" and "counsel" to "worketh all things" are centered on Christ, for He is the one in whom "all things hold together" (Colossians 1:17) and through whom God purposed to "unite all things in him, things in heaven and things on earth" (Ephesians 1:10). The "predestination" mentioned here is not a cold, impersonal decree, but a loving design to conform us to the image of His Son (Romans 8:29), making us partakers of His divine nature and glory. Christ is the living embodiment of God's perfect will and the active agent through whom God's sovereign plan is executed, culminating in His redemptive work on the cross and His ultimate cosmic headship (Ephesians 1:20-23). Thus, our inheritance, our predestination, and the very counsel of God's will are all irrevocably bound up in the person and work of Jesus, making Him the glorious center of all divine purpose and the source of our eternal hope.