TRV
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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 2:4–10. His two-level outline is real structure in the source text, so it is rendered as structure.
Here the apostle begins his account of the glorious change that was wrought in them by converting grace, where observe,
I.By whom, and in what manner, it was brought about and effected.
1.Negatively: Not of yourselves, Eph 2:8. Our faith, our conversion, and our eternal salvation, are not the mere product of any natural abilities, nor of any merit of our own: Not of works, lest any man should boast, Eph 2:9. These things are not brought to pass by any thing done by us, and therefore all boasting is excluded; he who glories must not glory in himself, but in the Lord. There is no room for any man's boasting of his own abilities and power; or as though he had done any thing that might deserve such immense favours from God.
2.Positively: But God, who is rich in mercy, etc., Eph 2:4. God himself is the author of this great and happy change, and his great love is the spring and fontal cause of it; hence he resolved to show mercy. Love is his inclination to do us good considered simply as creatures; mercy respects us as apostate and as miserable creatures. Observe, God's eternal love or good-will towards his creatures is the fountain whence all his mercies vouch-safed to us proceed; and that love of God is great love, and that mercy of his is rich mercy, inexpressibly great and inexhaustibly rich. And then by grace you are saved (Eph 2:5), and by grace are you saved through faith - it is the gift of God, Eph 2:8. Note, Every converted sinner is a saved sinner. Such are delivered from sin and wrath; they are brought into a state of salvation, and have a right given them by grace to eternal happiness. The grace that saves them is the free undeserved goodness and favour of God; and he saves them, not by the works of the law, but through faith in Christ Jesus, by means of which they come to partake of the great blessings of the gospel; and both that faith and that salvation on which it has so great an influence are the gift of God. The great objects of faith are made known by divine revelation, and made credible by the testimony and evidence which God hath given us; and that we believe to salvation and obtain salvation through faith is entirely owing to divine assistance and grace; God has ordered all so that the whole shall appear to be of grace. Observe,
II.Wherein this change consists, in several particulars, answering to the misery of our natural state, some of which are enumerated in this section, and others are mentioned below.
1.We who were dead are quickened (Eph 2:5), we are saved from the death of sin and have a principle of spiritual life implanted in us. Grace in the soul is a new life in the soul. As death locks up the senses, seals up all the powers and faculties, so does a state of sin, as to any thing that is good. Grace unlocks and opens all, and enlarges the soul. Observe, A regenerate sinner becomes a living soul: he lives a life of sanctification, being born of God; and he lives in the sense of the law, being delivered from the guilt of sin by pardoning and justifying grace. He hath quickened us together with Christ. Our spiritual life results from our union with Christ; it is in him that we live: Because I live, you shall live also.
2.We who were buried are raised up, Eph 2:6. What remains yet to be done is here spoken of as though it were already past, though indeed we are raised up in virtue of our union with him whom God hath raised from the dead. When he raised Christ from the dead, he did in effect raise up all believers together with him, he being their common head; and when he placed him at his right hand in heavenly places, he advanced and glorified them in and with him, their raised and exalted head and forerunner. - And made us sit together in heavenly places in Christ Jesus. This may be understood in another sense. Sinners roll themselves in the dust; sanctified souls sit in heavenly places, are raised above the world; the world is as nothing to them, compared with what it has been, and compared with what the other world is. Saints are not only Christ's freemen, but they are assessors with him; by the assistance of his grace they have ascended with him above this world to converse with another, and they live in the constant expectation of it. They are not only servants to the best of masters in the best work, but they are exalted to reign with him; they sit upon the throne with Christ, as he has sat down with his Father on his throne.
III.Observe what is the great design and aim of God in producing and effecting this change: And this,
1.With respect to others: That in the ages to come he might show, etc. (Eph 2:7), that he might give a specimen and proof of his great goodness and mercy, for the encouragement of sinners in future time. Observe, The goodness of God in converting and saving sinners heretofore is a proper encouragement to others in after-time to hope in his grace and mercy, and to apply themselves to these. God having this in his design, poor sinners should take great encouragement from it. And what may we not hope for from such grace and kindness, from riches of grace, to which this change is owing? Through Christ Jesus, by and through whom God conveys all his favour and blessings to us.
2.With respect to the regenerated sinners themselves: For we are his workmanship, created in Christ Jesus unto good works, etc., Eph 2:10. It appears that all is of grace, because all our spiritual advantages are from God. We are his workmanship; he means in respect of the new creation; not only as men, but as saints. The new man is a new creature; and God is its Creator. It is a new birth, and we are born or begotten of his will. In Christ Jesus, that is, on the account of what he has done and suffered, and by the influence and operation of his blessed Spirit. Unto good works, etc. The apostle having before ascribed this change to divine grace in exclusion of works, lest he should seem thereby to discourage good works, he here observes that though the change is to be ascribed to nothing of that nature (for we are the workmanship of God), yet God, in his new creation, has designed and prepared us for good works: Created unto good works, with a design that we should be fruitful in them. Wherever God by his grace implants good principles, they are intended to be for good works. Which God hath before ordained, that is, decreed and appointed. Or, the words may be read, To which God hath before prepared us, that is, by blessing us with the knowledge of his will, and with the assistance of his Holy Spirit; and by producing such a change in us. That we should walk in them, or glorify God by an exemplary conversation and by our perseverance in holiness.
Historical interpretation
Three Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Arm yourselves with meekness, become the imitators of His sufferings, and of His love, wherewith He loved us when He gave Himself a ransom for us.
These are the true riches of God’s mercy, that even when we did not seek it mercy was made known through his own initiative.… This is God’s love to us, that having made us he did not want us to perish. His reason for making us was that he might love what he had made, seeing that no one hates his own workmanship.
"But God, being rich in mercy." Not merely merciful, but rich in mercy; as it is said also in another place; "In the multitude of thy mercies." And again, "Have mercy upon me, according to the multitude of thy tender mercies."
"For His great love, wherewith He loved us." Why did He love us? For these things are not deserving of love, but of the sorest wrath, and punishment. And thus it was of great mercy.
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Summary
Ephesians 2:4 serves as a pivotal turning point in Paul's theological exposition, dramatically shifting from a grim depiction of humanity's spiritual death and enslavement to sin (Ephesians 2:1-3) to a glorious declaration of God's character and redemptive initiative. The verse highlights two foundational attributes of God—His abundant mercy and immense love—as the sole, unmerited basis for the salvation He extends to a lost and condemned humanity, setting the stage for the profound work of grace detailed in the subsequent verses.
Context
Literary Context
Ephesians 2:4 stands as the dramatic "But God" transition, a powerful adversative conjunction that pivots the entire narrative from humanity's desperate spiritual condition to God's divine intervention. The preceding verses (Ephesians 2:1-3) meticulously detail the Ephesians' former state: spiritually dead in trespasses and sins, walking according to the course of this world and the prince of the power of the air, and by nature children of wrath. This stark portrayal of human depravity and divine judgment sets the stage for the radical grace introduced in verse 4. The "But God" acts as a theological hinge, contrasting humanity's utter inability to save itself with God's sovereign, loving, and merciful action, which then unfolds into the description of salvation by grace through faith in Ephesians 2:5-10.
Historical & Cultural Context
The letter to the Ephesians was written to a diverse church in a prominent Roman provincial capital, a city known for its temple to Artemis and a strong presence of occult practices and pagan worship. In this polytheistic and often fatalistic cultural milieu, the concept of a singular, sovereign God who acts out of immense love and mercy for undeserving individuals would have been revolutionary. Paul's emphasis on God's initiative directly challenges any notion of salvation based on human merit, ritual purity, or the appeasement of deities, which were common in the Greco-Roman world. Furthermore, the letter addresses both Jewish and Gentile believers, underscoring that God's mercy and love extend equally to all who believe, transcending the deep ethnic and religious divides prevalent in the first century. This universal scope of God's love is a profound departure from the exclusive religious systems of the time.
Key Themes
This verse powerfully contributes to several overarching themes in Ephesians and Pauline theology. Firstly, it underscores the Divine Initiative in Salvation, emphasizing that salvation originates entirely from God's character and will, not from human effort or worthiness. This theme is foundational to understanding God's election and predestination in Christ. Secondly, it highlights the Character of God, portraying Him as supremely merciful and loving, attributes that stand in stark contrast to the wrath described in Ephesians 2:3. This dual emphasis reveals the complexity of God's nature—holy and just, yet also infinitely compassionate. Thirdly, the verse establishes the Basis of Grace, revealing that God's rich mercy and great love are the wellsprings from which His saving grace flows, culminating in the resurrection and exaltation of believers with Christ, as further elaborated in Ephesians 2:5-7.
Exposition and Analysis
Key Word Analysis
Meaning wealthy or figuratively, abounding with. When applied to God's mercy, it signifies that His compassion is not meager or limited but is exceedingly plentiful, overflowing, and inexhaustible. It suggests an abundance that goes beyond what is merely sufficient, indicating a lavish and generous supply.
Referring to compassion, especially active compassion shown to someone in distress or misery. It is not merely a feeling of pity but an active intervention to alleviate suffering. God's mercy here is His compassionate response to humanity's wretched and helpless state, as described in Ephesians 2:1-3.
Meaning much or many, indicating magnitude. When modifying "love," it emphasizes the immense, profound, and immeasurable nature of God's affection. It is not a casual or ordinary love but one of extraordinary depth and power.
Denoting a selfless, unconditional, and benevolent affection. This is the characteristic love of God, which is not based on the worthiness of the object but on the nature of the giver. It is a sacrificial love that seeks the highest good of the beloved, even at great cost to the lover.
Verse Breakdown
"But God,"
This phrase serves as a powerful adversative conjunction (Greek, dé G1161), marking a dramatic shift from the preceding description of human spiritual death and condemnation. It signals a divine intervention, highlighting God as the sole agent capable of altering humanity's dire condition. It contrasts human inability with divine omnipotence and initiative.
"who is rich in mercy,"
This clause reveals a fundamental attribute of God's character. His mercy (Greek, éleos G1656) is not merely present but is "rich" (Greek, ploúsios G4145), indicating an abundant, overflowing, and inexhaustible supply of active compassion towards those in distress. This mercy is the wellspring from which His saving actions flow.
"for his great love"
This phrase introduces the primary motivation behind God's merciful actions. The preposition "for" (Greek, diá G1223) indicates the channel or reason. God's "great" (Greek, polýs G4183) love (Greek, agápē G26) is the profound, unconditional, and benevolent affection that compels Him to act on humanity's behalf. It is the ultimate cause of His redemptive work.
"wherewith he loved us,"
This concluding clause emphasizes the personal and active nature of God's love. The relative pronoun "wherewith" (Greek, hós G3739) links His great love to the specific act of loving "us" (Greek, hēmâs G2248)—humanity, specifically those who were spiritually dead and children of wrath. It underscores that God's love is not abstract but is concretely demonstrated through His saving initiative toward individuals.
Literary Devices
Ephesians 2:4 is rich in literary devices that amplify its theological impact. The most prominent is Contrast, powerfully introduced by the Greek particle dé (translated "But"), which creates a stark juxtaposition between the preceding verses' grim portrayal of human spiritual death and God's life-giving intervention. This "But God" serves as an emphatic Turning Point in the epistle's argument, shifting from humanity's desperate state to God's glorious action. Paul employs Anthropomorphism by attributing human-like qualities to God, such as "love," to make His divine nature comprehensible, though His love is of an infinitely higher order. The phrase "rich in mercy" uses Metaphor or Hyperbole to convey the boundless and inexhaustible nature of God's compassion, likening it to vast wealth. Furthermore, the verse functions as a concise Statement of Divine Character, defining God primarily by His mercy and love, which are presented as the fundamental drivers of His redemptive plan.
Theological and Thematic Connections
Ephesians 2:4 is a theological cornerstone, revealing the very heart of God's disposition towards fallen humanity. It asserts that salvation is not a response to human merit or a reward for good works, but a spontaneous outflow of God's inherent character—His boundless mercy and immeasurable love. This truth dismantles any notion of earning salvation and firmly establishes it as a gift of divine grace. The verse underscores God's sovereignty and initiative in redemption, portraying Him as the active, compassionate rescuer who intervenes in humanity's desperate state. This understanding of God's character as "rich in mercy" and motivated by "great love" forms the bedrock for the subsequent explanation of salvation by grace through faith, emphasizing that our hope and security are rooted entirely in who God is and what He has done.
Reflection and Application
Ephesians 2:4 offers profound comfort and a call to deep gratitude. To grasp that our salvation is not a precarious achievement based on our performance, but a secure reality rooted in God's unchangeable character, transforms our understanding of grace. It means that even in our darkest moments, when we feel most unworthy or distant, God's nature remains "rich in mercy" and His love for us is "great." This truth liberates us from the exhausting cycle of trying to earn divine favor and invites us into a relationship of humble dependence and joyful trust. It compels us to respond to such immense, unmerited love not with pride in our own efforts, but with heartfelt worship and a desire to live lives that reflect the grace we have received. Our security is not in our grip on God, but in His steadfast, loving grip on us.
Questions for Reflection
FAQ
What is the significance of the phrase "But God" in Ephesians 2:4?
The phrase "But God" (Greek: dé Theos) is one of the most significant and dramatic turning points in all of Scripture. It acts as a powerful adversative conjunction, sharply contrasting the preceding verses (Ephesians 2:1-3) which describe humanity's state of spiritual death, enslavement to sin, and being "children of wrath" by nature. "But God" signifies a divine intervention, a radical shift from human inability and condemnation to God's sovereign, merciful, and loving action. It emphasizes that salvation is not initiated by human effort or merit, but solely by God's character and will, making Him the ultimate source of hope and redemption. It underscores the profound difference between humanity's fallen state and God's gracious nature, setting the stage for the explanation of salvation by grace through faith in Ephesians 2:5-10.
How does "rich in mercy" describe God's character?
The description of God as "rich in mercy" (Greek: ploúsios en eleei) highlights the boundless and abundant nature of His compassion. "Rich" implies an inexhaustible supply, not a limited or scarce quantity. God's mercy (Greek: éleos) is His active pity and compassion shown towards those in distress, particularly humanity in its spiritual misery and helplessness. This phrase conveys that God's compassion is not merely a fleeting emotion but a fundamental, overflowing attribute of His being. It assures us that His willingness to alleviate suffering and extend grace is not constrained, but is lavish and freely given, even to those who are utterly undeserving, as described in Psalm 103:8.
Christ-Centered Fulfillment
Ephesians 2:4, with its declaration of God's rich mercy and great love, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. It is through Christ that God's boundless mercy and immeasurable love are not merely declared, but are tangibly and redemptively displayed. The "great love wherewith he loved us" culminated in God sending His only Son into the world, not to condemn it, but that through Him the world might be saved, as articulated in John 3:16. Christ's crucifixion is the supreme demonstration of this love, where God's mercy overlooks our sin by justly punishing it in His Son, thereby reconciling us to Himself. As Romans 5:8 powerfully states, "God demonstrates His own love toward us, in that while we were still sinners, Christ died for us." In Christ, we see God's mercy actively reaching out to the spiritually dead, raising them to new life (as subsequent verses in Ephesians 2 detail), and His love providing the perfect sacrifice that satisfies divine justice and opens the way for eternal communion. Thus, Christ is not only the recipient of God's love but also the very means by which that love and mercy are poured out upon humanity, making the "But God" of Ephesians 2:4 a Christ-centered reality.