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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
Two Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
But then how can opposites be gathered together into him by whom they are in short destroyed? Again, what Christ do the following words announce, when the apostle says: "That we should be to the praise of His glory, who first trusted in Christ? " Now who could have first trusted-i.e. previously trusted -in God, before His advent, except the Jews to whom Christ was previously announced, from the beginning? He who was thus foretold, was also foretrusted.
First the believer is enabled to hope in Christ, that is, follow Christ and believe that all Christ’s promises can be fulfilled. Only then will the consequence be that he will live for the praise of the glory of God.
What he means is that God first allotted the task of preaching to those believers in Christ who were from a Jewish background. Therefore no one of Gentile background was chosen to be an apostle. It was fitting that the first preachers should be chosen from those who had previously hoped for the salvation that had been promised to them in Christ.
"To the end that we should be unto the praise of His glory, we who had before hoped in Christ. In whom ye also having heard the word of the truth, the Gospel of your salvation."
That is to say, through whom. Observe how he on all occasions speaks of Christ, as the Author of all things, and in no case gives Him the title of a subordinate agent, or a minister. And so again, elsewhere, in his Epistle to the Hebrews, he says, "that God, having of old time spoken unto the Fathers in the prophets, hath at the end of these days spoken unto us in His Son," (Heb. I: I.) that is "through" His Son.
"The word of truth," he says, no longer that of the type, nor of the image.
"The Gospel of your salvation." And well does he call it the Gospel of salvation, intimating in the one word a contrast to the law, in the other, a contrast with punishment to come. For what is the message, but the Gospel of salvation, which forbears to destroy those that are worthy of destruction.
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Summary
Ephesians 1:12 articulates the profound teleological purpose of God's redemptive work in Christ: that believers, particularly those who were among the first to embrace faith in Jesus, might exist for the express praise of His magnificent glory. This verse, situated within Paul's grand doxology on divine blessings, underscores that the ultimate aim of God's eternal plan of salvation, encompassing election, adoption, and redemption, is not merely the benefit of humanity but the supreme exaltation and manifestation of His own inherent splendor and majesty.
Context
Literary Context
Ephesians 1:12 is an integral part of Paul's magnificent opening doxology (Ephesians 1:3-14), which, in the original Greek, forms a single, sweeping sentence. This structure emphasizes the seamless unity and interconnectedness of God's multifaceted plan of salvation. Prior to verse 12, Paul has expounded on God's eternal election and predestination of believers "before the foundation of the world" Ephesians 1:4, their adoption as sons through Christ Ephesians 1:5, and their redemption and forgiveness of sins "through His blood" Ephesians 1:7. Verse 12 then serves as a climactic statement, revealing the ultimate purpose behind these divine acts, specifically for a group identified as "who first trusted in Christ," before the subsequent inclusion of the Gentiles in verse 13.
Historical & Cultural Context
Paul addresses the church in Ephesus, a prominent city in Asia Minor known for its diverse religious landscape, including the worship of Artemis and various mystery cults. The letter was likely written during Paul's imprisonment (Ephesians 3:1; 4:1; 6:20), around AD 60-62. The distinction between "who first trusted in Christ" (verse 12) and "you also" (verse 13, referring to the Gentiles) is crucial. Historically, the Gospel was first proclaimed to the Jews, who were the initial recipients and propagators of the message of the Messiah (Romans 1:16; Acts 13:46). This verse acknowledges their foundational role in the early church, setting the stage for Paul's later emphasis in Ephesians on the breaking down of the "dividing wall" between Jew and Gentile Ephesians 2:14. The concept of "glory" (doxa) would have resonated with both Jewish theological traditions (Shekinah glory) and Hellenistic philosophical ideas of honor and reputation.
Key Themes
This verse powerfully contributes to several overarching themes in Ephesians and Pauline theology. Foremost is the theme of God's Sovereign Purpose and Glory, emphasizing that all of God's redemptive actions are ultimately directed towards His own praise and honor. Believers are not merely beneficiaries but instruments through whom God's magnificent character is displayed. Another key theme is Divine Initiative and Human Response, where God's eternal plan precedes and enables human faith. The phrase "who first trusted in Christ" highlights the Primacy of Faith as the means by which one enters into this divine purpose. Furthermore, it subtly introduces the theme of Jewish and Gentile Unity in Christ, a major focus of Ephesians, by distinguishing the initial Jewish believers from the later Gentile converts, yet ultimately uniting both in the common purpose of glorifying God, as seen in the broader scope of Ephesians 2.
Exposition and Analysis
Key Word Analysis
This term signifies God's inherent splendor, majesty, and radiant presence. It refers to His intrinsic worth, dignity, and the manifestation of His divine attributes. In this context, it is the supreme excellence and honor of God that is to be lauded and displayed through the lives of believers. It is not merely a subjective feeling but an objective reality of God's being.
This word denotes commendation, approval, or laudation. It implies that God's actions are worthy of the highest applause, honor, and verbal acknowledgment. When believers live "to the praise of his glory," their very existence and transformation become a testament that elicits honor and worship for God.
This verb means "to hope in advance of other confirmation" or "to trust beforehand." In Ephesians 1:12, it carries the sense of chronological priority, referring to those who believed earliest in Christ. This is widely understood to signify the Jewish believers who were the initial recipients and propagators of the Gospel message, preceding the widespread conversion of Gentiles.
Verse Breakdown
"That we should be to the praise of his glory"
This clause reveals the ultimate purpose (indicated by "that" or eis G1519, "to" or "into" indicating purpose) of God's redemptive work. It is not simply for our salvation, but that our very existence as redeemed individuals might serve as a living testament to God's inherent splendor and majesty. Our transformed lives, our faith, and our actions are meant to reflect and elicit commendation and honor for God's character and power. This is the grand teleological end of all divine blessings.
"who first trusted in Christ"
This phrase identifies who is meant to fulfill this purpose in this specific context. The Greek proelpízō (G4276) clearly points to those who had believed beforehand or earliest. As discussed in the historical context, this refers to the Jewish believers who were the initial recipients of the Gospel and formed the foundation of the early church. Their prior faith serves as a historical marker in God's unfolding plan, demonstrating the continuity of His covenant promises and preparing the way for the later inclusion of the Gentiles.
Literary Devices
Paul employs several literary devices to convey his profound theological message in Ephesians 1:12. The verse functions as a Purpose Clause, introduced by the Greek preposition eis (G1519, translated "that... should be to"), which explicitly states the ultimate goal of God's actions: the praise of His glory. This highlights the Teleological nature of God's plan, where everything moves towards a divine end. The phrase "praise of his glory" is a form of Hendiadys, where two nouns are used to express a single, complex idea, effectively meaning "glorious praise" or "praise that magnifies His glory." This emphasizes the profound honor and adoration due to God. Furthermore, the selection of "who first trusted in Christ" serves as a form of Synecdoche or Metonymy, where a part (the initial Jewish believers) stands for the whole (all believers, or at least the initial phase of the church's development), setting the stage for the broader inclusion of Gentiles in the subsequent verses.
Theological and Thematic Connections
Ephesians 1:12 encapsulates a foundational truth of biblical theology: God's ultimate purpose in creation and redemption is His own glory. Our salvation is not an end in itself, but a means by which God's magnificent character, wisdom, power, and grace are put on full display. This verse connects the specific act of "first trusting in Christ" to this overarching divine aim, demonstrating that from the very inception of the church, the goal has been the exaltation of God. It underscores that our existence as believers is inherently worshipful, designed to reflect and magnify the One who called us.
Reflection and Application
Ephesians 1:12 offers a profound reorientation of our understanding of salvation and purpose. It challenges us to move beyond a self-centered view of faith, recognizing that our redemption is fundamentally about God's glory, not merely our own benefit. To live "to the praise of his glory" means that every facet of our lives—our character, our choices, our relationships, our work, and even our trials—should serve as a testament to God's goodness and power. This perspective instills a deep sense of purpose and confidence, knowing that even our struggles can be redeemed to showcase God's sustaining grace. It calls us to intentional living, where our actions and attitudes are consciously aligned with the aim of magnifying God's name, transforming our daily existence into an ongoing act of worship.
Questions for Reflection
FAQ
Who are the "first trusters" mentioned in Ephesians 1:12?
The phrase "who first trusted in Christ" (Greek: tous proelpikotas en tō Christō) most likely refers to the Jewish believers. This interpretation is supported by the historical reality that the Gospel was first proclaimed to the Jews, and they formed the initial core of the Christian church. Paul often emphasizes this chronological priority, as seen in passages like Romans 1:16 and Acts 13:46. In Ephesians, Paul makes a clear distinction between "we" (the Jewish believers in verse 12) and "you also" (the Gentile believers in verse 13), highlighting God's plan to unite both groups in Christ.
How does our salvation bring glory to God?
Our salvation brings glory to God in multiple ways. Firstly, it demonstrates His incredible attributes: His grace in choosing us, His love in sending Christ, His power in delivering us from sin, His wisdom in orchestrating such a plan, and His holiness in providing a way for us to be reconciled to Him. Secondly, as believers, our transformed lives become living testimonies to God's redemptive work. When we live according to His will, display His character, and proclaim His truth, we reflect His glory to the world. Our very existence, redeemed and purposed by God, becomes a continuous act of worship and a visible manifestation of His magnificent nature, fulfilling the purpose stated in Isaiah 43:21.
Christ-Centered Fulfillment
Ephesians 1:12 finds its ultimate Christ-centered fulfillment in the person and work of Jesus, who is both the object of our trust and the supreme manifestation of God's glory. It is "in Christ" that we are chosen, adopted, and redeemed, making Him the indispensable means by which we can fulfill the purpose of living "to the praise of His glory." Jesus Himself perfectly embodied this truth, always seeking to glorify the Father in His life, death, and resurrection, as He declared in John 17:4. Through His atoning sacrifice, Christ not only redeems us from sin but also empowers us by His Spirit to live lives that reflect God's character, transforming us into "earthen vessels" that carry and display "the excellency of the power" of God 2 Corinthians 4:7. Thus, our ability to praise God's glory is entirely predicated on our union with Christ, who is "the image of the invisible God" Colossians 1:15, making Him the very lens through which God's glory is most perfectly seen and through whom we are enabled to reflect it.