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
Three Centuries of Reception
6 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 now, by means of communion with Himself, the Lord has reconciled man to God the Father, in reconciling us to Himself by the body of His own flesh, and redeeming us by His own blood, as the apostle says to the Ephesians, "In whom we have redemption through His blood, the remission of sins; "
Forgiveness of sins follows redemption, for there would be no forgiveness of sin for anyone before redemption occurs. First then we need to be redeemed, to be no longer subject to our captor and oppressor, so that having been freed and taken out of his hands we may be able to receive the benefit of remission of sins. Once our wounds have been healed we are called to live in accord with piety and the other virtues.
Again he descends from high to low: first speaking of adoption, and sanctification, and blamelessness, and then of the Passion, and in this not lowering his discourse and bringing it down from greater things to lesser, no rather, he was heightening it, and raising it from the lesser to the greater. For nothing is so great as that the blood of this Son should be shed for us. Greater this than both the adoption, and all the other gifts of grace, that He spared not even the Son. For great indeed is the forgiveness of sins, yet this is the far greater thing, that it should be done by the Lord's blood. For that this is far greater than all, look how here again he exclaims,
The abovementioned gifts are riches, yet is this far more so. "Which," saith he, "He made to abound toward us." They are both "riches" and "they have abounded," that is to say, were poured forth in ineffable measure. It is not possible to represent in words what blessings we have in fact experienced. For riches indeed they are, abounding riches, and He hath given in abundance riches not of man but of God, so that on all hands it is impossible that they should be expressed. And to show us how He gave it to such abundance, he adds,
The one who is yet to be redeemed is a captive. He has ceased to be free by coming under the power of the enemy. So we are captives in this world and bound by the yoke of slavery to the principalities and powers, unable to release our hands from our chains. So we raise our eyes upward until the Redeemer arrives.
The death of the Lord has made us worthy of love. In shedding through him the toils of sin and being freed from slavery to the tyrant, we have been drawn toward the characteristics of God’s image.
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Summary
Ephesians 1:7 profoundly articulates the core of Christian salvation, declaring that believers possess redemption and the forgiveness of sins through the sacrificial blood of Jesus Christ. This monumental act of grace is not a meager provision but flows from the boundless, inexhaustible "riches of his grace," highlighting God's lavish generosity and divine initiative in securing our eternal well-being.
Context
Literary Context
Ephesians 1:7 is embedded within Paul's magnificent opening doxology (Ephesians 1:3-14), a soaring hymn of praise to God the Father for the spiritual blessings bestowed upon believers "in Christ." Following the declaration of God's eternal election and predestination of believers for adoption as sons (Ephesians 1:4-5), Paul shifts to detail the practical outworking of these blessings. Verse 7 specifically elaborates on the nature and means of the redemption mentioned as one of these blessings, directly linking it to Christ ("In whom," referring to the "Beloved" in Ephesians 1:6). It sets the stage for further revelations concerning God's will and the sealing of the Holy Spirit.
Historical & Cultural Context
Ephesus was a prominent Roman provincial capital, a bustling port city known for its wealth, diverse population, and the magnificent Temple of Artemis, one of the Seven Wonders of the Ancient World. Idolatry, pagan rituals, and various mystery religions were prevalent. In this environment, concepts like "redemption" would have resonated deeply. Slavery was widespread, making the idea of being "bought back" or "set free" from bondage a familiar one. The term apolýtrōsis (redemption) often referred to the payment of a ransom to free a slave or a prisoner of war. The emphasis on "blood" would also evoke the Jewish sacrificial system, which was understood by Jewish Christians, and would stand in stark contrast to the bloodless rituals or animal sacrifices of pagan cults, highlighting the unique and ultimate sacrifice of Christ.
Key Themes
This verse powerfully contributes to several overarching themes in Ephesians and Pauline theology. First, it underscores the centrality of Christ in God's redemptive plan; all blessings flow "in Him." Second, it highlights the means of salvation through Christ's atoning sacrifice, emphasizing that reconciliation with God is achieved through His shed blood. Third, it reveals the nature of salvation as both redemption (freedom from bondage) and forgiveness (pardoning of sin). Finally, the phrase "according to the riches of his grace" powerfully conveys the divine initiative and boundless generosity of God, stressing that salvation is entirely a gift of God's unmerited favor, not earned by human merit or effort, a theme Paul develops further in Ephesians 2:8-9.
Exposition and Analysis
Key Word Analysis
This term signifies "ransom in full" or "riddance," specifically "Christian salvation." It conveys the idea of being bought back or released from a state of bondage (in this context, bondage to sin, death, and the law's curse) through the payment of a price. It implies a complete and permanent deliverance.
This word literally refers to the physical fluid, but figuratively and specially denotes "the atoning blood of Christ." In a theological context, it represents the life poured out in sacrifice, the means by which reconciliation and expiation for sin are achieved. It is the payment that secures redemption.
This term describes "graciousness," "divine influence upon the heart," and "unmerited favor." It emphasizes God's benevolent disposition and the freely given, undeserved nature of salvation. The "riches of his grace" amplify this concept, indicating an overflowing, abundant, and inexhaustible supply of divine favor.
Verse Breakdown
"In whom we have redemption"
This clause establishes Jesus Christ as the singular source and sphere of our salvation. It is "in Him" that believers possess, as a present reality, the profound benefit of redemption. This redemption is not merely a future hope but a present possession, a completed transaction.
"through his blood"
This phrase specifies the precise means by which redemption is accomplished. It points directly to Christ's sacrificial death on the cross, where His life was given as the atoning payment for sin. The shedding of His blood signifies the ultimate, perfect sacrifice that satisfies divine justice and secures our freedom.
"the forgiveness of sins"
This identifies the immediate and primary outcome of this redemption. Through Christ's atoning work, our transgressions and offenses against God are completely pardoned, remitted, and removed. This forgiveness is comprehensive, addressing the guilt and penalty of all our paráptōma (sins/trespasses).
"according to the riches of his grace"
This final clause reveals the ultimate source, measure, and character of this entire redemptive work. Our redemption and forgiveness are not given grudgingly or minimally, but are bestowed in a manner commensurate with God's boundless, overflowing, and magnificent grace. It emphasizes the divine generosity and the unmerited nature of this gift, flowing from God's own abundant character and wealth of kindness.
Literary Devices
Paul employs several powerful literary devices in this verse. Metonymy is evident in the phrase "through his blood," where "blood" stands for Christ's sacrificial death, the means by which redemption is secured. The phrase "riches of his grace" utilizes hyperbole and personification to convey the immeasurable and abundant nature of God's favor; grace is depicted as having "riches," implying an inexhaustible treasury. There is also a subtle parallelism between "redemption" and "the forgiveness of sins," presenting two facets of the same salvific reality that are intrinsically linked and flow from the same divine act.
Theological and Thematic Connections
Ephesians 1:7 is a foundational statement for understanding the Christian doctrine of atonement and justification. It unequivocally declares that humanity's deepest need—freedom from sin's bondage and the pardon of guilt—is met solely through the vicarious, sacrificial death of Jesus Christ. This redemption is not earned by human merit or works but is a lavish gift stemming entirely from God's character as a God of infinite grace and mercy. It highlights the divine initiative in salvation, where God, in His boundless love, provided the means for reconciliation, demonstrating His justice and love simultaneously. This verse underscores the finished work of Christ, providing believers with a secure and unshakeable hope rooted in God's unchangeable character and His Son's perfect sacrifice.
Reflection and Application
Ephesians 1:7 invites believers into a profound posture of gratitude and humility. To grasp that our redemption and the complete forgiveness of our sins come not from our own efforts or worthiness, but "through his blood" and "according to the riches of his grace," is to be liberated from the burden of performance and self-justification. This truth fosters a deep sense of security and peace, knowing that our standing before God is based entirely on Christ's finished work and God's boundless generosity. It should motivate us to live lives that reflect this incredible grace—extending forgiveness to others, walking in freedom from sin's dominion, and living for the glory of the God who has so lavishly redeemed us. Our identity is no longer defined by our past failures but by our present position "in Christ," beloved, redeemed, and forgiven.
Questions for Reflection
FAQ
What does "redemption through his blood" mean?
"Redemption through his blood" means that humanity, enslaved by sin and subject to its penalty (death), has been bought back and set free by the sacrificial death of Jesus Christ. The term "redemption" (Greek: apolýtrōsis) implies a ransom paid to release someone from bondage. In this context, Christ's "blood" signifies His life poured out as a perfect, atoning sacrifice on the cross. His death served as the full and final payment required to satisfy God's justice, thereby liberating believers from the dominion of sin and reconciling them to God. It is a divine transaction where Christ's life was given as the price for our freedom.
How does "the riches of his grace" relate to our salvation?
"The riches of his grace" underscores that our salvation—including redemption and the forgiveness of sins—is not earned or merited by any human effort or goodness, but is a free, abundant, and overflowing gift from God. "Grace" (Greek: cháris) signifies God's unmerited favor and benevolent disposition. The addition of "riches" emphasizes the immeasurable, inexhaustible, and lavish nature of this divine favor. It means that God's provision for our salvation is not minimal or begrudging, but is given out of the fullness of His character and generosity, far exceeding anything we could ever deserve or imagine. This highlights God's initiative and magnanimity as the sole source of our salvation, as Ephesians 2:8-9 further clarifies.
Christ-Centered Fulfillment
Ephesians 1:7 finds its ultimate fulfillment in the person and work of Jesus Christ, who is the very embodiment of God's redemptive plan. He is the "whom" in whom we have redemption, the Lamb of God whose precious blood was shed as the perfect, once-for-all sacrifice for sin, as foretold by prophets and foreshadowed in the Old Testament sacrificial system (see John 1:29 and Hebrews 9:11-14). His sinless life, His voluntary submission to the cross, and His resurrection from the dead confirm the efficacy of His atoning work, making Him the unique means by which humanity can be reconciled to a holy God. The "forgiveness of sins" is made possible only because Christ bore the penalty for our transgressions, allowing God to be both just and the justifier of those who believe in Jesus (Romans 3:26). Thus, Christ is not merely the agent of redemption, but the very substance of it, demonstrating the "riches of his grace" through His unparalleled love for humanity, a love so profound that "while we were still sinners, Christ died for us" (Romans 5:8).