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 1:15–23. His two-level outline is real structure in the source text, so it is rendered as structure.
We have come to the last part of this chapter, which consists of Paul's earnest prayer to God in behalf of these Ephesians. We should pray for the persons for whom we give thanks. Our apostle blesses God for what he had done for them, and then he prays that he would do more for them. He gives thanks for spiritual blessings, and prays for further supplies of them; for God will for this be enquired of by the house of Israel, to do it for them. He has laid up these spiritual blessings for us in the hands of his Son, the Lord Jesus; but then he has appointed us to draw them out, and fetch them in, by prayer. We have no part nor lot in the matter, any further than we claim it by faith and prayer. One inducement to pray for them was the good account he had of them, of their faith in the Lord Jesus and love to all the saints, Eph 1:15. Faith in Christ, and love to the saints, will be attended with all other graces. Love to the saints, as such, and because they are such, must include love to God. Those who love saints, as such, love all saints, how weak in grace, how mean in the world, how fretful and peevish soever, some of them may be. Another inducement to pray for them was because they had received the earnest of the inheritance: this we may observe from the words being connected with the preceding ones by the particle wherefore. "Perhaps you will think that, having received the earnest, it should follow, therefore you are happy enough, and need take no further care: you need not pray for yourselves, nor I for you." No, quite the contrary. Wherefore - I cease not to give thanks for you, making mention of you in my prayers, Eph 1:16. While he blesses God for giving them the Spirit, he ceases not to pray that he would give unto them the Spirit (Eph 1:17), that he would give greater measures of the Spirit. Observe, Even the best of Christians need to be prayed for: and, while we hear well of our Christian friends, we should think ourselves obliged to intercede with God for them, that they may abound and increase yet more and more. Now what is it that Paul prays for in behalf of the Ephesians? Not that they might be freed from persecution; nor that they might possess the riches, honours, or pleasures of the world; but the great thing he prays for is the illumination of their understandings, and that their knowledge might increase and abound: he means it of a practical and experimental knowledge. The graces and comforts of the Spirit are communicated to the soul by the enlightening of the understanding. In this way he gains and keeps possession. Satan takes a contrary way: he gets possession by the senses and passions, Christ by the understanding. Observe,
I.Whence this knowledge must come from the God of our Lord Jesus Christ, Eph 1:17.
The Lord is a God of knowledge, and there is no sound saving knowledge but what comes from him; and therefore to him we must look for it, who is the God of our Lord Jesus Christ (see Eph 1:3) and the Father of glory. It is a Hebraism. God is infinitely glorious in himself all glory is due to him from his creatures, and he is the author of all that glory with which his saints are or shall be invested. Now he gives knowledge by giving the Spirit of knowledge; for the Spirit of God is the teacher of the saints, the Spirit of wisdom and revelation. We have the revelation of the Spirit in the word: but will that avail us, if we have not the wisdom of the Spirit in the heart? If the same Spirit who indited the sacred scriptures do not take the veil from off our hearts, and enable us to understand and improve them, we shall be never the better. - In the knowledge of him, or for the acknowledgment of him; not only a speculative knowledge of Christ, and of what relates to him, but an acknowledgment of Christ's authority by an obedient conformity to him, which must be by the help of the Spirit of wisdom and revelation. This knowledge is first in the understanding. He prays that the eyes of their understanding may be enlightened, Eph 1:18. Observe, Those who have their eyes opened, and have some understanding in the things of God, have need to be more and more enlightened, and to have their knowledge more clear, and distinct, and experimental. Christians should not think it enough to have warm affections, but they should labour to have clear understandings; they should be ambitious of being knowing Christians, and judicious Christians.
II.What it is that he more particularly desire they should grow in the knowledge of.
1.The hope of his calling, Eph 1:18. Christianity is our calling. God has called us to it, and on that account it is said to be his calling. There is a hope in this calling; for those who deal with God deal upon trust. And it is a desirable thing to know what this hope of our calling is, to have such an acquaintance with the immense privileges of God's people, and the expectations they have from God, and with respect to the heavenly world, as to be quickened thereby to the utmost diligence and patience in the Christian course. We ought to labour after, and pray earnestly for, a clearer insight into, and a fuller acquaintance with, the great objects of a Christian's hopes.
2.The riches of the glory of his inheritance in the saints. Besides the heavenly inheritance prepared for the saints, there is a present inheritance in the saints; for grace is glory begun, and holiness is happiness in the bud. There is a glory in this inheritance, riches of glory, rendering the Christian more excellent and more truly honourable than all about him: and it is desirable to know this experimentally, to be acquainted with the principles, pleasures, and powers, of the spiritual and divine life. It may be understood of the glorious inheritance in or among the saints in heaven, where God does, as it were, lay forth all his riches, to make them happy and glorious, and where all that the saints are in possession of is transcendently glorious, as the knowledge that can be attained of this upon earth is very desirable, and must be exceedingly entertaining and delightful. Let us endeavour then, by reading, contemplation, and prayer, to know as much of heaven as we can, that we may be desiring and longing to be there.
3.The exceeding greatness of God's power towards those who believe, Eph 1:19. The practical belief of the all-sufficiency of God, and of the omnipotence of divine grace, is absolutely necessary to a close and steady walking with him. It is a desirable thing to know experimentally the mighty power of that grace beginning and carrying on the work of faith in our souls. It is a difficult thing to bring a soul to believe in Christ, and to venture its all upon his righteousness, and upon the hope of eternal life. It is nothing less than an almighty power that will work this in us. The apostle speaks here with a mighty fluency and copiousness of expression, and yet, at the same time, as if he wanted words to express the exceeding greatness of God's almighty power, that power which God exerts towards his people, and by which he raised Christ from the dead, Eph 1:20. That indeed was the great proof of the truth of the gospel to the world: but the transcript of that in ourselves (our sanctification, and rising from the death of sin, in conformity to Christ's resurrection) is the great proof to us. Though this cannot prove the truth of the gospel to another who knows nothing of the matter (there the resurrection of Christ is the proof), yet to be able to speak experimentally, as the Samaritans, "We have heard him ourselves, we have felt a mighty change in our hearts," will make us able to say, with the fullest satisfaction, Now we believe, and are sure, that this is the Christ, the Son of God. Many understand the apostle here as speaking of that exceeding greatness of power which God will exert for raising the bodies of believers to eternal life, even the same mighty power which he wrought in Christ when he raised him, etc. And how desirable a thing must it be to become at length acquainted with that power, by being raised out of the grave thereby unto eternal life!
Having said something of Christ and his resurrection, the apostle digresses a little from the subject he is upon to make some further honourable mention of the Lord Jesus and his exaltation. He sits at the Father's right hand in the heavenly places, etc., Eph 1:20, Eph 1:21. Jesus Christ is advanced above all, and he is set in authority over all, they being made subject to him. All the glory of the upper world, and all the powers of both worlds, are entirely devoted to him. The Father hath put all things under his feet (Eph 1:22), according to the promise, Psa 110:1. All creatures whatsoever are in subjection to him; they must either yield him sincere obedience or fall under the weight of his sceptre, and receive their doom from him. God GAVE him to be head over all things. It was a gift to Christ, considered as a Mediator, to be advanced to such dominion and headship, and to have such a mystical body prepared for him: and it was a gift to the church, to be provided with a head endued with so much power and authority. God gave him to be the head over all things. He gave him all power both in heaven and in earth. The Father loves the Son, and hath given ALL things into his hands. But that which completes the comfort of this is that he is the head over all things to the church; he is entrusted with all power, that is, that he may dispose of all the affairs of the providential kingdom in subserviency to the designs of his grace concerning his church. With this therefore we may answer the messengers of the nations, that the Lord hath founded Zion. The same power that supports the world support the church; and we are sure he loves his church, for it is his body (Eph 1:23), his mystical body, and he will care for it. It is the fulness of him that filleth all in all. Jesus Christ filleth all in all; he supplies all defects in all his members, filling them with his Spirit, and even with the fulness of God, Eph 3:19. And yet the church is said to be his fulness, because Christ as Mediator would not be complete if he had not a church. How could he be a king if he had not a kingdom? This therefore comes in to the honour of Christ, as Mediator, that the church is his fulness.
Historical interpretation
Two Centuries of Reception
7 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.
He likewise will grant "the enlightenment of the eyes of the understanding," who has also enriched our natural eyes with light; to whom, moreover, the blindness of the people is offensive: "And who is blind, but my servants? .
In His gift, too, are "the riches (of the glory) of His inheritance in the saints," who promised such an inheritance in the call of the Gentiles: "Ask of me, and I will give Thee the heathen for Thine inheritance.
Let us understand that we arrive at the full mystery of God by two routes: We ourselves by rational insight may come to understand and discern something of the knowledge of divine things. But when there is a certain divine self-disclosure God himself reveals his divinity to us. Some may directly perceive by this revelation something remarkable, majestic and close to truth.… But when we receive wisdom we apprehend what is divine both through our own rational insight and through God’s own Spirit. When we come to know what is true in the way this text intends, both these ways of knowing correspond.
The signs manifested to the external eyes of the Jews did them little good. But faith opened the eyes of the hearts of the Gentiles.
"Having the eyes of your heart enlightened in the knowledge of Him."
He that hath learned what God is, will have no misgiving about His promises, and disbelief about what hath been already brought to pass. He prays, then, that there may be given them "a spirit of wisdom and revelation." Yet still he also establishes it, as far as he can himself, by arguments, and from "already" existing facts. For, whereas he was about to mention some things which had already come to pass, and others which had not as yet happened; he makes those which have been brought to pass, a pledge of those which have not: in some such way, I mean, as this,
"That ye may know," saith he, "what is the hope of His calling."
It is as yet, he means, hidden, but not so to the faithful.
"And," again, "what is the riches of the glory of His inheritance in the saints."
This too is as yet hidden.
"The riches of the glory,"
That is, the unutterable glory; for what language shall be adequate to express that glory of which the saints shall then be partakers? None. But verily there is need of grace in order that the understanding may perceive it, and admit even so much as at least one little ray. Some things indeed they knew even before; now he was desirous that they should learn more, and know it more clearly.
It is not without effort that we come to “know the hope of our calling and the riches of God’s inheritance in the saints.” This effort in fact comes in response to that renewing gift which God himself gives in the glorious resurrection of his own Son. This gift he gives not once but continually.… Every day Christ rises from the dead. Every day he is raised in the penitent.
His phrase “eyes of the heart” clearly refers to those things we cannot understand without sense and intelligence.… Faith sees beyond what the physical eyes see. Physical eyes are in the heads of not only the wise but the unwise.
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Summary
Ephesians 1:18 is a pivotal part of Paul's profound prayer for the Ephesian believers, immediately following his thanksgiving for their faith and love. In this verse, Paul intercedes for a divine illumination of their spiritual perception, specifically that they might experientially grasp the magnificent realities of their salvation: the certain and glorious hope inherent in God's calling, and the immeasurable, glorious wealth of His inheritance, which is found in and shared with His holy people. This enlightenment is crucial for believers to fully comprehend the vast spiritual blessings already declared in the preceding verses.
Context
Literary Context
This verse is deeply embedded within Paul's opening prayer for the Ephesian church, which begins in Ephesians 1:15. Having just declared the lavish spiritual blessings bestowed upon believers in Christ (Ephesians 1:3-14), Paul transitions from doxology to intercession. He first expresses gratitude for their faith and love (Ephesians 1:15-16), then immediately articulates his specific prayer requests. Ephesians 1:17 sets the stage by asking God to grant them "a spirit of wisdom and revelation in the knowledge of Him." Verse 18 then specifies the purpose and content of that revelation: that the "eyes of their understanding" would be enlightened to comprehend three profound truths – the hope of His calling, the riches of the glory of His inheritance in the saints, and (in the subsequent verse) the surpassing greatness of His power toward believers. Thus, Ephesians 1:18 is not a standalone statement but the direct object and desired outcome of the spiritual wisdom and revelation sought in the preceding verse, forming a continuous flow of Paul's earnest desire for their spiritual maturity.
Historical & Cultural Context
Ephesus was a prominent city in the Roman province of Asia, known for its immense temple to Artemis (Diana), one of the Seven Wonders of the Ancient World. This city was a hub of pagan worship, magic, and diverse philosophical thought. Believers in Ephesus would have been constantly exposed to polytheism, idolatry, and various mystery cults that promised secret knowledge or enlightenment. In such an environment, Paul's prayer for genuine spiritual enlightenment was profoundly significant. It distinguished true divine revelation from the superficial or deceptive "knowledge" offered by the surrounding culture. The emphasis on "understanding" and "knowing" was a direct counterpoint to the Gnostic tendencies (which were nascent but influential in the region) that valued esoteric knowledge over revealed truth. Paul desired that the Ephesian Christians would not merely intellectually assent to the gospel but would experience a profound, Spirit-empowered comprehension of their identity and destiny in Christ, providing a firm foundation against the spiritual and cultural pressures of their time.
Key Themes
This verse contributes significantly to several overarching themes in Ephesians and Pauline theology. Spiritual Illumination is paramount, as Paul prays for a divine opening of their spiritual perception, enabling them to grasp truths beyond natural human reasoning. This theme underscores the necessity of the Holy Spirit's work in revealing God's mysteries, as also seen in 1 Corinthians 2:10-14. The Hope of God's Calling highlights the certain and glorious future that awaits believers, a confident expectation rooted in God's faithfulness and His sovereign initiative in calling them to salvation. This hope is not mere wishful thinking but a sure anchor for the soul, as described in Hebrews 6:19. Furthermore, the theme of The Riches of God's Inheritance is central. This multifaceted concept speaks of the immeasurable spiritual wealth that God possesses and graciously shares with His people. It refers both to the glorious future inheritance believers receive (e.g., Colossians 1:12) and, profoundly, to the idea that the saints themselves are God's treasured inheritance, in whom He delights and through whom His glory is displayed. This dual emphasis elevates the believer's identity and destiny, emphasizing their incredible value and purpose within God's eternal plan, a concept echoed in Deuteronomy 32:9.
Exposition and Analysis
Key Word Analysis
From diá (through) and noús (mind), this term refers to deep thought, the faculty of the mind, or its disposition. It signifies not just intellectual comprehension but the inner capacity for moral and spiritual discernment. Paul prays for the "eyes" of this inner faculty to be enlightened, indicating a spiritual illumination that goes beyond mere intellectual assent, penetrating to the core of one's being and shaping one's disposition.
Derived from phōs (light), this verb means "to illuminate," "to shed light upon," or "to make visible." It conveys the idea of bringing something out of darkness into light, enabling clear sight and understanding. In a spiritual context, it describes a divine act of opening one's spiritual perception, allowing one to see and comprehend truths that are otherwise hidden or obscure to the natural mind. It implies a transformative revelation.
From klēronómos (heir), this word denotes heirship, a patrimony, or a possession. In biblical usage, it often refers to the land of promise given to Israel, but in the New Testament, it expands to encompass the spiritual blessings and eternal life that believers receive in Christ. Crucially, in this verse, it carries the double meaning of what believers inherit from God and also the profound truth that the "saints" themselves are God's precious inheritance, His cherished possession.
Verse Breakdown
"The eyes of your understanding being enlightened"
This phrase is a powerful metaphor for spiritual illumination. Paul is not praying for physical sight, but for the inner spiritual perception, the "eyes" of their diánoia (mind, understanding, faculty of thought), to be divinely illuminated. The Greek participle pephōtisménous (being enlightened) suggests a state or result of having been enlightened, implying an ongoing or completed action by God. It signifies a profound, Spirit-given insight into spiritual realities, enabling them to truly "see" and comprehend what is otherwise hidden from the natural mind.
"that ye may know what is the hope of his calling"
The purpose of this spiritual enlightenment is gnōnai (to know), indicating a deep, experiential, and relational knowledge, not merely intellectual information. The first truth they are to know is "the hope of his calling." This refers to the glorious and certain future that believers possess because God has sovereignly "called" them into salvation. This hope encompasses the entirety of their salvation, eternal life, future glory, and the fulfillment of all God's promises. It is a confident expectation grounded in God's faithfulness and His divine initiative, providing stability, purpose, and endurance.
"and what the riches of the glory of his inheritance in the saints"
This second truth is equally profound and multifaceted. "The riches of the glory" emphasizes the immeasurable, magnificent wealth and splendor of this inheritance. It speaks of the abundant, glorious spiritual blessings that God possesses and graciously bestows. The phrase "his inheritance in the saints" carries a double meaning: it refers to the glorious spiritual inheritance that believers receive from God, but also, significantly, to the profound truth that the "saints" (believers) themselves are God's precious inheritance, His treasured possession. God delights in His people, and His glory is displayed through them. This highlights the incredible value, destiny, and divine ownership of those who belong to Christ.
Literary Devices
Paul masterfully employs several literary devices to convey the depth of his prayer. The most prominent is Metaphor, specifically in the phrase "the eyes of your understanding." This isn't a literal anatomical reference but a vivid image for the inner spiritual faculty of perception. Just as physical eyes enable us to see the physical world, spiritual "eyes" are needed to discern spiritual truths. This metaphor emphasizes that spiritual knowledge is not merely intellectual but requires a divine opening or illumination. Furthermore, the use of Hyperbole or Emphasis is evident in "the riches of the glory of his inheritance." The accumulation of "riches" and "glory" intensifies the concept of the inheritance, underscoring its immense value, splendor, and abundance. This linguistic layering aims to impress upon the readers the extraordinary nature of what God has prepared for and in His people. Finally, there is an element of Paradox or profound truth in the dual meaning of "his inheritance in the saints," where the saints are both recipients and the very substance of God's inheritance. This paradox elevates the status of believers, demonstrating God's deep affection and investment in them.
Theological and Thematic Connections
Ephesians 1:18 stands as a theological cornerstone, underscoring the vital necessity of divine illumination for a true understanding of God's redemptive plan. It highlights that saving knowledge is not merely intellectual but experiential, requiring the Holy Spirit to open the "eyes of the heart" to grasp spiritual realities. This prayer emphasizes the eschatological nature of Christian hope – a confident anticipation rooted in God's calling, which propels believers forward. Moreover, the concept of "inheritance" reveals God's lavish generosity and His profound delight in His people, positioning believers not just as recipients of blessings but as His cherished possession, in whom His glory is uniquely manifested. This divine perspective transforms how believers view their identity, purpose, and future, grounding them in the unshakeable truth of God's faithfulness and the immense value He places on His saints.
Reflection and Application
Paul's prayer in Ephesians 1:18 serves as a timeless model for every believer's spiritual journey and prayer life. It reminds us that while we possess the truth of God's Word, a deeper, Spirit-empowered understanding is essential for living a vibrant, purposeful Christian life. We are called to continually seek this spiritual enlightenment, asking God to open the "eyes of our understanding" so that we might not merely know about the hope of His calling, but experientially grasp its certainty and glory. Similarly, comprehending the "riches of the glory of His inheritance in the saints" should profoundly shape our self-perception and our appreciation for the church. This understanding moves us beyond a transactional view of faith to a deep appreciation of our identity as God's cherished possession, instilling profound security, joy, and motivation. It shifts our focus from fleeting earthly concerns to the enduring realities of our divine calling and glorious destiny, empowering us to live with greater confidence, purpose, and gratitude.
Questions for Reflection
FAQ
What does Paul mean by "the eyes of your understanding"?
Paul uses a powerful metaphor here. He is not referring to physical eyes, but to the spiritual faculty of perception and comprehension, often translated as "mind," "heart," or "inner being." Just as physical eyes allow us to see the physical world, these "eyes of understanding" (Greek: diánoia) are the means by which we grasp spiritual realities. Paul is praying for a divine, supernatural illumination by the Holy Spirit that enables believers to perceive, comprehend, and truly know the deep truths of God's plan and their identity in Christ, which are otherwise hidden from natural human reason. This is a prayer for profound, experiential insight, not just intellectual knowledge.
Is spiritual enlightenment automatic for believers, or is it something we should pray for?
While every believer receives the Holy Spirit upon conversion, who indwells them and enables spiritual understanding (1 Corinthians 2:12), full spiritual enlightenment is not always automatic or immediately comprehensive. Paul's prayer in Ephesians 1:18 and similar prayers (e.g., Colossians 1:9) demonstrate that a deeper, more profound, and experiential knowledge of God's truths is something believers should actively seek and pray for. It is a process of growth and revelation, where the Spirit continually illuminates God's Word and applies it to our hearts, leading us into greater wisdom and understanding of our identity and inheritance in Christ.
What is "the riches of the glory of his inheritance in the saints"?
This phrase is rich with meaning and holds a dual significance. Firstly, it refers to the magnificent, immeasurable spiritual wealth and blessings that God has graciously bestowed upon believers, which constitute their future inheritance in glory (e.g., eternal life, resurrection, co-reigning with Christ). Secondly, and perhaps more profoundly, it implies that the "saints" (believers) themselves are God's precious, glorious inheritance. God delights in His people; they are His treasured possession, in whom He invests His glory and through whom His divine purposes are displayed. This concept elevates the believer's status and destiny, highlighting the incredible value God places on those who are in Christ.
Christ-Centered Fulfillment
Ephesians 1:18 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. The "hope of his calling" is not a vague aspiration but is concretely embodied in Christ, for He is "Christ in you, the hope of glory" (Colossians 1:27). It is through His finished work on the cross and His glorious resurrection that believers are called into a living hope (1 Peter 1:3). He is the one who secures our calling and guarantees our future. Similarly, "the riches of the glory of his inheritance in the saints" are entirely centered in Christ. As the Son, Jesus is the "heir of all things" (Hebrews 1:2), and it is by being united with Him through faith that believers become "heirs of God and fellow heirs with Christ" (Romans 8:17). The glory of this inheritance is His glory, shared with us. Furthermore, the very "enlightenment" Paul prays for is illumination about Christ and by His Spirit. He is the "light of the world" (John 8:12), and it is in knowing Him that our understanding is truly opened to the vastness of God's redemptive plan and our place within it. Thus, every facet of this verse points to Christ as the source, substance, and ultimate fulfillment of our hope, calling, and glorious inheritance.