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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
Four Centuries of Reception
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"For we believe that, together with the Son, who was made man for oar sakes, according to the good pleasure of His will,
God in his love has predestined us to adoption through Christ. How could God possibly have Christ for his Son by adoption?… We speak of ourselves as heirs of God the Father and heirs through Christ, being sons through adoption. Christ is his Son, through whom it is brought about that we become sons and fellow heirs in Christ.
Having thus spoken of the good works of these, he again recurs to His grace. "In love," saith he, "having predestinated us." Because this comes not of any pains, nor of any good works of ours, but of love; and yet not of love alone, but of our virtue also. For if indeed of love alone, it would follow that all must be saved; whereas again were it the result of our virtue alone, then were His coming needless, and the whole dispensation. But it is the result neither of His love alone, nor yet of our virtue, but of both. "He chose us," saith the Apostle; and He that chooseth, knoweth what it is that He chooseth. "In love," he adds, "having foreordained us;" for virtue would never have saved any one, had there not been love. For tell me, what would Paul have profited, how would he have exhibited what he has exhibited, if God had not both called him from the beginning, and, in that He loved him, drawn him to Himself? But besides, His vouchsafing us so great privileges, was the effect of His love, not of our virtue. Because our being rendered virtuous, and believing, and coming nigh unto Him, even this again was the work of Him that called us Himself, and yet, notwithstanding, it is ours also. But that on our coming nigh unto Him, He should vouchsafe us so high privileges, as to bring us at once from a state of enmity, to the adoption of children, this is indeed the work of a really transcendent love.
Do you observe how that nothing is done without Christ? Nothing without the Father? The one hath predestinated, the other hath brought us near. And these words he adds by way of heightening the things which have been done, in the same way as he says also elsewhere, "And not only so, but we also rejoice in God, through our Lord Jesus Christ." For great indeed are the blessings bestowed, yet are they made far greater in being bestowed through Christ; because He sent not any servant, though it was to servants He sent, but the Only-begotten Son Himself.
That is to say, because He earnestly willed it. This is, as one might say, His earnest desire. For the word "good pleasure" every where means the precedent will, for there is also another will. As for example, the first will is that sinners should not perish; the second will is, that, if men become wicked, they shall perish. For surely it is not by necessity that He punishes them, but because He wills it. You may see something of the sort even in the words of Paul, where he says, "I would that all men were even as I myself." And again, "I desire that the younger widows marry, bear children." By "good pleasure" then he means the first will, the earnest will, the will accompanied with earnest desire, as in case of us, for I shall not refuse to employ even a somewhat familiar expression, in order to speak with clearness to the simpler sort; for thus we ourselves, to express the intentness of the will, speak of acting according to our resolve. What he means to say then is this, God earnestly aims at, earnestly desires, our salvation. Wherefore then is it that He so loveth us, whence hath He such affection? It is of His goodness alone. For grace itself is the fruit of goodness. And for this cause, he saith, hath He predestinated us to the adoption of children; this being His will, and the object of His earnest wish, that the glory of His grace may be displayed.
The former [verse] refers to those saints who did not previously exist and who before they came into being were thought of and subsequently acquired existence. This [verse] speaks of God, who was preceded by no thought or willing but always existed and never had a beginning for his existence. Therefore he rightly used the term destined for those who, having once not existed, subsequently acquired existence. But of the Son, that is, of our Lord Jesus Christ, he wrote ordained in another place also.
Christ, as we have often said already, is wisdom, justice, peace, joy, temperance and the rest. Note that the names of all these virtues are loved even by those who do not pursue them! No one is such a brazen criminal that he does not claim to love wisdom and justice.
The eternal firmness and firm eternity of God’s predestinating will consist not only in the ordaining of works. God also knows in advance the number of the elect. No one of that full number may lose his eternal grace, nor may any outside that total attain the gift of eternal salvation. For God, who knows all things before they come to pass, is not confused about the number of the predestined, any more than he doubts the effectiveness of the works he has ordained.
The reason for saying “he destined us in love is” that he empowered us with his gracious love in order to predestine us.
He willingly gave us His grace, it was not given do to any work on our part, for we have been appointed as His sons.
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Summary
Ephesians 1:5 articulates a profound truth about God's redemptive plan: His eternal, sovereign decision to adopt believers into His family through the work of Jesus Christ. This verse, nestled within Paul's magnificent opening doxology, reveals that our spiritual blessings, including our identity as God's children, are not based on human merit but flow from the benevolent and deliberate purpose of God's own will, established before time began.
Context
Literary Context
Ephesians 1:5 is an integral part of Paul's opening praise report (Ephesians 1:3-14), a single, flowing Greek sentence that extols the triune God for the spiritual blessings bestowed upon believers in Christ. Following the declaration in Ephesians 1:3 that God has blessed us with "all spiritual blessings in the heavenly places in Christ," and the assertion in Ephesians 1:4 that He "chose us in Him before the foundation of the world," verse 5 specifies the nature and purpose of that divine choice: our adoption as children. It transitions from the general concept of being chosen to the specific, intimate relationship God intends for us, highlighting the mechanism ("by Jesus Christ") and the motivation ("according to the good pleasure of his will"). This verse sets the stage for understanding the secure identity, rich inheritance, and profound relationship believers have with God, all rooted in His eternal, gracious purpose.
Historical & Cultural Context
The concept of "adoption" (Greek: huiothesia) held significant legal and social weight in the Greco-Roman world, particularly in Roman law. Unlike modern adoption, which often provides a home for an orphaned child, Roman adoption was frequently used to secure an heir for a family without one, or to bring a capable individual into a position of power and inheritance. An adopted son received all the rights, privileges, and responsibilities of a natural-born son, including full inheritance. Crucially, all previous debts and obligations of the adopted person were legally canceled, and they were considered entirely new individuals within their new family. This cultural understanding deeply enriches Paul's metaphor, emphasizing the complete change in status, the legal security, and the full inheritance that believers receive in God's family, moving from spiritual alienation to intimate, legally secured sonship.
Key Themes
This verse contributes significantly to several overarching themes in Ephesians and Pauline theology. The theme of God's Sovereignty and Predestination is central, as the phrase "Having predestinated us" underscores God's active, intentional, and eternal initiative in salvation, rather than a human-initiated process. This divine foreordination ensures the security and certainty of God's purpose for believers, assuring them that their place in His family is not accidental but divinely ordained, a concept echoed in Romans 8:29-30. Secondly, the theme of Adoption into God's Family is paramount. "Unto the adoption of children" powerfully conveys the believer's new, elevated status. It's not merely being forgiven, but being brought into an intimate, familial relationship with God, with all the rights and privileges of an heir, as further expounded in Galatians 4:4-7. Finally, the phrase "according to the good pleasure of his will" highlights the theme of God's Gracious Will and Benevolence. This entire redemptive process originates solely from God's uncoerced, benevolent, and sovereign desire, emphasizing that salvation is an act of pure grace and divine love, not a response to human merit or worthiness.
Exposition and Analysis
Key Word Analysis
Meaning "to limit in advance" or "to predetermine." This word emphasizes God's intentionality, foresight, and sovereign initiative in His divine plan for humanity. It denotes a prior, deliberate decision made by God concerning the destiny of believers, underscoring the security and certainty of His purpose.
Meaning "the placing as a son." This term signifies a legal and relational act where a person is formally granted the full rights, privileges, and inheritance of a natural-born child. It highlights the profound change in status from alienation to intimate, familial belonging within God's household.
Meaning "satisfaction, delight, kindness, wish, purpose." This word describes the benevolent resolve or favorable intention behind God's will. It emphasizes that God's decision to predestine and adopt believers was not arbitrary or harsh, but sprang from His gracious, loving, and delightful disposition.
Verse Breakdown
"Having predestinated us unto the adoption of children"
This clause reveals the divine initiative and eternal purpose behind our salvation. Before we existed or could do anything, God, in His sovereign wisdom and power, "marked us out beforehand" (predestinated) with a specific, glorious destiny: to be brought into His family as full, legitimate children. This is not a casual invitation but a deliberate, pre-ordained act of God's will. The destination of this predestination is "adoption," signifying a legal and relational transformation, moving us from being alienated strangers to beloved sons and daughters with full rights and inheritance.
"by Jesus Christ to himself"
This phrase specifies the indispensable means and ultimate goal of this divine act. Our adoption is made possible exclusively "by Jesus Christ," emphasizing His mediatorial role. It is through His atoning work, His life, death, and resurrection, that the legal and spiritual barriers between God and humanity are removed, enabling this profound relationship. The ultimate recipient and beneficiary of this adoption is God "to himself," indicating that our inclusion in His family brings glory and pleasure to Him, fulfilling His own loving purpose. It underscores that salvation is ultimately God-centered.
"according to the good pleasure of his will"
This final clause clarifies the sole motivation and source of this entire redemptive process. Our predestination and adoption are not based on any foreseen merit, worthiness, or action on our part, but entirely "according to the good pleasure of his will." This highlights God's unmerited favor and sovereign grace. His "good pleasure" (eudokía) signifies His benevolent, delightful, and uncoerced choice, emphasizing that His will is not arbitrary but springs from His inherent goodness and love. It is an act of pure, unadulterated divine initiative and overflowing grace.
Literary Devices
Paul employs several powerful literary devices in this concise verse. The most prominent is Metaphor, specifically the Adoption Metaphor. By likening our spiritual transformation to a legal adoption in the Roman world, Paul conveys a profound shift in status, identity, and inheritance. This metaphor communicates not just forgiveness of sins, but a complete re-familialization, granting believers all the rights and privileges of true sons and daughters. The phrase "Having predestinated us" also functions as a Theological Statement, asserting a foundational doctrine of God's sovereignty and foreknowledge in salvation. Furthermore, the repetition of the concept of God's will and pleasure ("good pleasure of his will") serves as a form of Emphasis, underscoring that the entire redemptive process is unilaterally initiated and sustained by God's gracious disposition, leaving no room for human boasting or merit.
Theological and Thematic Connections
Ephesians 1:5 stands as a foundational statement regarding the nature of God's grace and the security of the believer's identity. It teaches us that our relationship with God is not a result of our seeking Him, but of His eternal, loving pursuit of us. This truth undergirds the entire Christian life, fostering humility, gratitude, and confidence. It highlights the unmerited favor that defines salvation, emphasizing that our standing before God is not precarious or dependent on our performance, but is rooted in His unchanging, sovereign will. The concept of adoption elevates the believer from a mere creature to a beloved child and heir, transforming our understanding of who we are in Christ and our eternal destiny.
Reflection and Application
Ephesians 1:5 offers profound comfort and shapes the believer's identity in Christ. To grasp that our salvation and identity as God's child are rooted in His eternal, unchangeable plan provides immense security and assurance. This means our standing with God is not dependent on our fluctuating performance, feelings, or circumstances, but on His unchanging, benevolent will. This truth should inspire deep gratitude for God's extravagant love and unmerited favor; He chose us and adopted us before we could even respond, demonstrating the unfathomable depth of His grace. As adopted children, we are called to live out our new identity, reflecting our Father's character and bringing glory to Him. For those who have felt like outsiders, unloved, or without a true home, this verse proclaims a powerful message of ultimate belonging and intimate relationship with the Creator of the universe. It invites us to rest in the security of His love and to live with the confidence of true heirs.
Questions for Reflection
FAQ
What does "predestinated" mean in this context, and does it imply a lack of human free will?
In Ephesians 1:5, "predestinated" (Greek: proorízō) means that God determined or marked out in advance the destiny of believers to be adopted as His children. It speaks to God's sovereign initiative and eternal purpose, indicating that our salvation is not an afterthought but part of His deliberate, pre-planned design. While the Bible affirms God's sovereignty and foreknowledge (e.g., Romans 8:29-30), it also consistently calls for human response and responsibility (e.g., John 3:16). The tension between divine sovereignty and human free will is a profound theological mystery, but this verse primarily emphasizes God's gracious initiative as the source of our salvation and adoption, ensuring its certainty and security. It highlights that our inclusion in God's family is not accidental but divinely purposed.
What is the significance of "adoption of children" compared to simply being "born again"?
While "born again" (e.g., John 3:3) emphasizes a spiritual rebirth and new life given by the Holy Spirit, "adoption of children" (Greek: huiothesía) highlights a legal and relational change in status. In the Roman world, adoption meant a complete transfer of legal identity, rights, and inheritance. An adopted child was no longer subject to their old family's debts or status but gained full sonship in their new family. Therefore, while "born again" speaks to the spiritual transformation within, "adoption" speaks to the legal and relational standing before God. It signifies that we are not just made new, but we are formally and legally welcomed into God's family with all the privileges and inheritance of full sons and daughters, as seen in Galatians 4:5-7.
Christ-Centered Fulfillment
Ephesians 1:5 is profoundly Christ-centered, revealing that Jesus is not merely an instrument but the very means and focus of God's eternal purpose for our adoption. It is "by Jesus Christ" that this glorious reality of sonship is made possible. He is the pre-existent Son through whom we are brought into sonship, for He is the "firstborn among many brethren" (Romans 8:29). His perfect obedience, atoning death on the cross, and victorious resurrection removed the barriers of sin, satisfying God's righteous demands and opening the way for us to be reconciled and adopted. As the unique Son of God, Christ mediates our access to the Father, enabling us to cry out "Abba, Father!" (Romans 8:15). Our adoption is a participation in Christ's own sonship, making us co-heirs with Him (Romans 8:17). Thus, God's "good pleasure of his will" finds its ultimate expression and fulfillment in the person and work of Jesus Christ, making Him the cornerstone of our identity, security, and eternal inheritance as God's beloved children.