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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
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The apostle, too, writing to the Ephesians, says that God "had proposed in Himself, at the dispensation of the fulfilment of the times, to recall to the head" (that is, to the beginning) "things universal in Christ, which are above the heavens and above the earth in Him." So, too, the two letters of Greece, the first and the last, the Lord assumes to Himself, as figures of the beginning and end! which concur in Himself: so that, just as Alpha rolls on till it reaches Omega, and again Omega rolls back till it reaches Alpha, in the same way He might show that in Himself is both the downward course of the beginning on to the end, and the backward course of the end up to the beginning; so that every economy, ending in Him through whom it began,-through the Word of God, that is, who was made flesh, -may have an end correspondent to its beginning.
Now, to what god will most suitably belong all those things which relate to "that good pleasure, which God hath purposed in the mystery of His will, that in the dispensation of the fulness of times He might recapitulate" (if I may so say, according to the exact meaning of the Greek word ) "all things in Christ, both which are in heaven and which are on earth," but to Him whose are all things from their beginning, yea the beginning itself too; from whom issue the times and the dispensation of the fulness of times, according to which all things up to the very first are gathered up in Christ? What beginning, however, has the other god; that is to say, how can anything proceed from him, who has no work to show? And if there be no beginning, how can there be times? If no times, what fulness of times can there be? And if no fulness, what dispensation? Indeed, what has he ever done on earth, that any long dispensation of times to be fulfilled can be put to his account, for the accomplishment of all things in Christ, even of things in heaven? Nor can we possibly suppose that any things whatever have been at any time done in heaven by any other God than Him by whom, as all men allow, all things have been done on earth.
We must examine the possibility that predestination and purpose differ so that purpose is presupposed in predestination. Thus, as it were, the predestination is in the thought of God and the purpose unfolds in accordance with things predestined, so that then they become realities and actualize the predestination.
The whole of this wisdom and prudence consists in knowing Christ and through Christ understanding and seeing God. For whatever remaining wisdom there is in the world and whatever other wisdom of this kind there may be outside it, all wisdom and prudence is nonetheless empty, worthless and wretched without Christ.
Not only has God a will, but the intention of his will is expressed in Christ. Hence all things are done through him. There is nothing in the mystery that is not done through Jesus Christ.
The pleasure of God, whose counsel cannot be changed, was to show in Christ the mystery of his will. This happened at the time when he chose that he should be revealed. Now his will was this, that he should then draw close to all who were in sin, either in heaven or in earth. God gave Christ to bring believers the gift of forgiveness of their sins through faith in Christ.
That is to say, Making us wise and prudent, in that which is true wisdom, and that which is true prudence. Strange! what friendship! For He telleth us His secrets; the mysteries, saith he, of His will, as if one should say, He hath made known to us the things that are in His heart. For here is indeed the mystery which is full of all wisdom and prudence. For what will you mention equal to this wisdom! Those that were worth nothing, it hath discovered a way of raising them to wealth and abundance. What can equal this wise contrivance? He that was an enemy, he that was hated, he is in a moment lifted up on high. And not this only,-but, yet more, that it should be done at this particular time, this again was the work of wisdom; and that it should be done by means of the Cross. It were matter of long discourse here to point out, how all this was the work of wisdom, and how He had made us wise. And therefore he repeats again the words,
"According to His good pleasure which He purposed in Him."
That is to say, this He desired, this He travailed for, as one might say, that He might be able to reveal to us the mystery. What mystery? That He would have man seated up on high. And this hath come to pass.
The Stoics also hold that there is a distinction between wisdom and insight. They say, “Wisdom is the knowledge of things divine and human, insight only of that which is mortal.” According to this distinction we might apply Paul’s term wisdom to the invisible and visible and insight only to the visible.
Some attentive reader might object: “If Paul knows in part and prophesies in part and now sees as through a glass darkly, how is the mystery of God revealed either to him or to the Ephesians “in all wisdom and insight?” … It is not that they by themselves have learned this mystery “in all wisdom and insight,” but God “in all wisdom and insight” has revealed the mystery to us, so far as we are able to grasp it.
Thus for us alone the grace of Christ has been set aside for knowledge; and that for the unenlightened it cannot be comprehended.
For His favor was upon her good works before the ages, as well as on her and for a long time, for that which was foreordained has come, and has been greatly accepted.
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Summary
Ephesians 1:9 unveils the profound truth that God, in His sovereign grace and benevolent design, has graciously disclosed to humanity the previously hidden "mystery" of His divine will. This revelation, stemming from God's own intrinsic good pleasure and eternal purpose conceived within Himself, centers on His grand plan for the redemption and unification of all things in Christ, demonstrating His active desire to communicate His ultimate intentions for creation and humanity.
Context
Literary Context
Ephesians 1:9 is an integral part of Paul's magnificent opening doxology (Ephesians 1:3-14), a hymn of praise that extols God's redemptive work. The preceding verses establish the foundation for this revelation: God's spiritual blessings in the heavenly realms (Ephesians 1:3), our divine election in Christ before the world's foundation (Ephesians 1:4), and our adoption as sons through Jesus Christ according to God's good pleasure (Ephesians 1:5). This verse, therefore, flows directly from God's active, pre-ordained work of grace, highlighting that the ultimate goal of these blessings and adoption is the making known of His secret will, which is further elaborated in the subsequent verses as the summing up of all things in Christ (Ephesians 1:10).
Historical & Cultural Context
Paul wrote the letter to the Ephesians, likely from prison (Ephesians 3:1; 4:1; 6:20), to a church in Ephesus, a prominent city in Asia Minor known for its diverse religious practices, including the worship of Artemis and various mystery cults. In this cultural milieu, "mysteries" often referred to secret rites or knowledge revealed only to initiates. Paul's use of "mystery" (Greek: mystērion) here is a deliberate counterpoint. Unlike pagan mysteries that required human effort or initiation fees, God's mystery is freely "made known" through divine revelation, not human discovery. It is a truth previously concealed in God's eternal counsel but now unveiled through the Gospel of Christ, accessible to all who believe, transcending ethnic and social barriers that were deeply ingrained in the ancient world.
Key Themes
This verse powerfully contributes to several overarching themes in Ephesians and Pauline theology. It underscores the theme of Divine Sovereignty and Purpose, emphasizing that God's plan is not reactive but eternally conceived "in himself" and executed according to His "good pleasure." It highlights Revelation, asserting that God actively discloses His will, rather than leaving humanity to grope in darkness. Crucially, it introduces the concept of the "Mystery" of God's Will, which, as Paul elaborates throughout Ephesians (especially in Ephesians 3:3-6), primarily refers to the inclusion of Gentiles as co-heirs, members of the same body, and partakers of the promise in Christ Jesus through the Gospel, thus breaking down the dividing wall between Jew and Gentile (Ephesians 2:14). This theme of Unity in Christ is central to Paul's message, showing how God's eternal purpose culminates in bringing all things, both in heaven and on earth, together under Christ's headship (Ephesians 1:10).
Exposition and Analysis
Key Word Analysis
From a derivative of ginōskō (to know), this verb signifies to cause to know, to declare, or to reveal. It implies an active, intentional disclosure on God's part. It's not something we discover through human ingenuity or effort, but a truth that God Himself has chosen to unveil. This highlights God's communicative nature and His desire for humanity to comprehend His purposes.
This term, derived from a word meaning "to shut the mouth," refers to a secret or sacred truth that was once hidden but is now divinely revealed. In Pauline theology, it does not mean something incomprehensible, but rather a truth previously concealed by God and now disclosed through the Gospel, particularly the inclusion of Gentiles into the covenant people of God alongside Jews, forming one body in Christ.
This word conveys satisfaction, delight, kindness, wish, or purpose. It points to the benevolent and gracious will of God. God's plan is not arbitrary, forced, or reluctant, but springs from His own inherent goodness, perfect nature, and joyful volition. It emphasizes the freeness and benevolence of God's initiative.
This verb, in the middle voice, means "to place before oneself," "to propose," or "to determine beforehand." It underscores the deliberate, pre-meditated, and eternal nature of God's plan. It speaks to God's eternal counsel, His meticulous orchestration of all things, and His fixed, unchangeable blueprint for creation and redemption, conceived entirely "in himself."
Verse Breakdown
"Having made known unto us the mystery of his will"
This opening clause establishes God as the active agent of revelation. The "mystery" is not an enigma to be solved by human intellect, but a sacred secret that God has graciously unveiled. This "mystery" is specifically "of his will," indicating that what God has chosen to reveal is His sovereign intention and purpose for all of creation, particularly regarding salvation and the church. The phrase "unto us" emphasizes the personal and communal nature of this revelation, directed to believers.
"according to his good pleasure which he hath purposed in himself"
This second clause grounds the revelation of God's will in His own divine character and sovereign initiative. The phrase "according to his good pleasure" highlights that this revelation and the underlying plan are not born out of necessity or external influence, but from God's inherent delight, benevolence, and gracious disposition. The addition "which he hath purposed in himself" further stresses the internal, self-originated, and eternal nature of this divine plan. It signifies that God's purpose was conceived and determined within His own being, independent of any external factors, making it immutable and perfectly aligned with His character.
Literary Devices
Ephesians 1:9 is rich with Theological Language, employing terms like "mystery," "will," "good pleasure," and "purposed" to articulate profound truths about God's nature and actions. The verse functions as part of a larger Doxology, a hymn of praise that extols God's glorious attributes and redemptive plan, inviting the reader to worship. There is a strong sense of Divine Agency, with God explicitly presented as the one who "made known" and "purposed," highlighting His active and sovereign role in salvation history. The structure itself is a Purpose Clause or a statement of divine intention, revealing the ultimate aim of God's work in Christ as the making known of His will. Furthermore, the concept of Mystery serves as a central literary and theological motif in Paul's writings, signifying a truth previously concealed but now gloriously unveiled, particularly concerning the unity of Jew and Gentile in Christ.
Theological and Thematic Connections
Ephesians 1:9 stands as a pivotal statement on the nature of divine revelation and sovereignty. It teaches us that God's plan for humanity and creation is not an afterthought, but an eternal purpose conceived "in himself," flowing from His inherent "good pleasure." This underscores the profound truth that God is the initiator and orchestrator of salvation, and His will is ultimately benevolent and fixed. The "mystery" revealed is not just abstract knowledge but the concrete reality of His redemptive plan centered in Christ, which includes the radical inclusion of all peoples into His family. This revelation invites believers into a deeper understanding of God's character and their place within His grand, unfolding narrative, fostering both humility and immense gratitude for His gracious disclosure.
Reflection and Application
Ephesians 1:9 offers profound comfort and a clear call to purposeful living. Knowing that God has a meticulously crafted, eternally purposed will, which He has graciously chosen to "make known" to us, provides an unshakable foundation for our faith. In a world often characterized by uncertainty and confusion, this verse assures us that there is a divine blueprint, a benevolent design guiding all of history and our individual lives. It should inspire deep gratitude that the Almighty God desires to communicate His profound intentions to His creation, inviting us into His story. This understanding empowers us to live with confidence, trusting that even when circumstances are unclear, God is working all things together according to His wise and loving purpose. Furthermore, recognizing the "mystery" as the unity of Jew and Gentile in Christ compels us to actively pursue and embody this unity within the church, breaking down any lingering barriers and fostering genuine fellowship. Our lives gain profound meaning when we realize we are not merely adrift but are part of God's eternal design, called to live in accordance with His revealed will, reflecting His glory to the world.
Questions for Reflection
FAQ
What does "the mystery of his will" mean in this verse?
In Paul's writings, "mystery" (Greek: mystḗrion) does not refer to something incomprehensible or unknowable, but rather to a sacred truth that was previously hidden or veiled in God's eternal counsel but has now been divinely revealed, particularly through the Gospel of Jesus Christ. In the context of Ephesians, this "mystery" primarily refers to God's glorious plan to unite all things in Christ (Ephesians 1:10), which specifically includes the radical truth that Gentiles are now fellow heirs with Israel, members of the same body, and partakers of the promise in Christ Jesus through the Gospel (Ephesians 3:3-6). It is a truth disclosed by God's grace, not discovered by human wisdom.
Does "according to his good pleasure which he hath purposed in himself" imply that human free will is irrelevant?
This phrase emphasizes God's absolute sovereignty and the divine origin of His plan. It means that God's will and purpose are not contingent upon human actions or external influences, but flow solely from His own benevolent character and eternal counsel. It highlights that salvation and the unfolding of His plan are entirely God's initiative, born out of His "good pleasure" (His delight and gracious intention) and "purposed in himself" (conceived within His own being). While this verse strongly asserts God's sovereignty, it doesn't negate human responsibility or free will. Instead, it frames human response within the context of God's overarching, gracious plan, affirming that God's purposes will ultimately prevail, and He invites humanity to participate willingly in His revealed will. The New Testament consistently presents both divine sovereignty and human responsibility as compatible truths.
Christ-Centered Fulfillment
Ephesians 1:9 finds its ultimate and glorious Christ-centered fulfillment in Jesus as both the content and the means of God's revealed mystery. The "mystery of his will" that God has "made known unto us" is not an abstract theological concept, but the concrete reality of His plan to "sum up all things in Christ, the head" (Ephesians 1:10). Jesus is the very embodiment of God's "good pleasure" and eternal "purpose." In Christ, the previously hidden truth of God's desire to reconcile all things—heavenly and earthly—to Himself is unveiled (Colossians 1:19-20). He is the Lamb slain from the foundation of the world, reflecting God's pre-ordained plan for redemption (Revelation 13:8). Through His life, death, and resurrection, Christ perfectly executed God's will, opening the way for both Jew and Gentile to be united into one new humanity, breaking down the dividing wall of hostility (Ephesians 2:14-16). Thus, the mystery revealed in Ephesians 1:9 is fundamentally Christological: Jesus is the focal point, the agent, and the consummation of God's eternal, benevolent purpose to bring all creation into harmony under His headship, demonstrating the richness of God's grace and glory in Him (Ephesians 1:6-7).