even as he chose us in him before the foundation of the world, that we would be holy and without defect before him in love, having predestined us for adoption as children through Jesus Christ to himself, according to the good pleasure of his desire, to the praise of the glory of his grace, by which he freely gave us favor in the Beloved, in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace,
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Ephesians 1:4-7 sits inside this longer paragraph.
Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, even as he chose us in him before the foundation of the world, that we would be holy and without defect before him in love, having predestined us for adoption as children through Jesus Christ to himself, according to the good pleasure of his desire, to the praise of the glory of his grace, by which he freely gave us favor in the Beloved, in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, which he made to abound toward us in all wisdom and prudence, making known to us the mystery of his will, according to his good pleasure which he purposed in him to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens and the things on the earth, in him. We were also assigned an inheritance in him, having been foreordained according to the purpose of him who does all things after the counsel of his will, to the end that we should be to the praise of his glory, we who had before hoped in Christ. In him you also, having heard the word of the truth, the Good News of your salvation—in whom, having also believed, you were sealed with the promised Holy Spirit, who is a pledge of our inheritance, to the redemption of God’s own possession, to the praise of his glory.
Parallel Translations
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even as he chose us in him before the foundation of the world, that we would be holy and without defect before him in love,
having predestined us for adoption as children through Jesus Christ to himself, according to the good pleasure of his desire,
to the praise of the glory of his grace, by which he freely gave us favor in the Beloved,
in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace,
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accordynge as he had chosen vs in him before the foundacion of the worlde was layde that we shuld be saintes and without blame before him thorow loue.
And ordeyned vs before thorow Iesus Christ to be heyres vnto him silfe accordinge to the pleasure of his will
to the prayse of the glorie of his grace where with he hath made vs accepted in the beloved.
By whom we have redemption thorow his bloude euen the forgevenes of synnes accordynge to the riches of his grace
Show all 3 translations
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As hee hath chosen vs in him, before the foundation of the worlde, that we should be holy, and without blame before him in loue:
Who hath predestinate vs, to be adopted through Iesus Christ in him selfe, according to the good pleasure of his will,
To the prayse of the glory of his grace, wherewith he hath made vs freely accepted in his beloued,
By whom we haue redemption through his blood, euen the forgiuenes of sinnes, according to his rich grace:
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Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (181)
- 2 Timothy 1:9 (v4) who saved us and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given to…
- Romans 8:28-30 (v4) We know that all things work together for good for those who love God, for those who are called according to his purpose. For whom he…
- Ephesians 2:10 (v4) For we are his workmanship, created in Christ Jesus for good works, which God prepared before that we would walk in them.
- 1 Peter 2:24 (v7) He himself bore our sins in his body on the tree, that we, having died to sins, might live to righteousness. You were healed by his wounds.
- Romans 3:24 (v7) being justified freely by his grace through the redemption that is in Christ Jesus;
Show all 100 cross-references
- Matthew 25:34 (v4) Then the King will tell those on his right hand, ‘Come, blessed of my Father, inherit the Kingdom prepared for you from the foundation of…
- Romans 8:29-30 (v5) For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. Whom…
- Colossians 1:14 (v7) in whom we have our redemption, the forgiveness of our sins.
- 1 John 1:7-9 (v7) But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus Christ, his Son, cleanses…
- 1 Peter 1:18-19 (v7) knowing that you were redeemed, not with corruptible things, with silver or gold, from the useless way of life handed down from your…
- 1 Peter 2:9 (vv4, 6) But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, that you may proclaim the excellence of…
- Hebrews 9:22 (v7) According to the law, nearly everything is cleansed with blood, and apart from shedding of blood there is no remission.
- James 2:5 (v4) Listen, my beloved brothers. Didn’t God choose those who are poor in this world to be rich in faith, and heirs of the Kingdom which he…
- John 15:16 (v4) You didn’t choose me, but I chose you and appointed you, that you should go and bear fruit, and that your fruit should remain; that…
- Ephesians 1:11 (v5) We were also assigned an inheritance in him, having been foreordained according to the purpose of him who does all things after the counsel…
- Hebrews 9:12-15 (v7) nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained…
- 1 Peter 1:20 (v4) who was foreknown indeed before the foundation of the world, but was revealed in this last age for your sake,
- Revelation 13:8 (v4) All who dwell on the earth will worship him, everyone whose name has not been written from the foundation of the world in the book of life…
- 1 Peter 1:2 (v4) according to the foreknowledge of God the Father, in sanctification of the Spirit, that you may obey Jesus Christ and be sprinkled with his…
- Galatians 4:5-6 (v5) that he might redeem those who were under the law, that we might receive the adoption of children. And because you are children, God sent…
- Colossians 3:12 (v4) Put on therefore, as God’s chosen ones, holy and beloved, a heart of compassion, kindness, lowliness, humility, and perseverance;
- Romans 3:22-26 (v6) even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction, for all have…
- Titus 1:1-2 (v4) Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God’s chosen ones, and the knowledge of the truth which…
- Matthew 26:28 (v7) for this is my blood of the new covenant, which is poured out for many for the remission of sins.
- Colossians 1:13 (v6) who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love,
- John 1:12 (v5) But as many as received him, to them he gave the right to become God’s children, to those who believe in his name:
- 2 Thessalonians 2:13-14 (v4) But we are bound to always give thanks to God for you, brothers loved by the Lord, because God chose you from the beginning for salvation…
- Ephesians 1:12 (v6) to the end that we should be to the praise of his glory, we who had before hoped in Christ.
- Ephesians 5:27 (v4) that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and…
- 1 John 3:1 (v5) See how great a love the Father has given to us, that we should be called children of God! For this cause the world doesn’t know us,…
- Colossians 1:22 (v4) yet now he has reconciled in the body of his flesh through death, to present you holy and without defect and blameless before him,
- Hebrews 10:4-12 (v7) For it is impossible that the blood of bulls and goats should take away sins. Therefore when he comes into the world, he says, “You didn’t…
- Revelation 5:9 (v7) They sang a new song, saying, “You are worthy to take the book and to open its seals: for you were killed, and bought us for God with your…
- John 17:24 (v4) Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you…
- Revelation 17:8 (v4) The beast that you saw was, and is not; and is about to come up out of the abyss and to go into destruction. Those who dwell on the earth…
- Philippians 4:19 (vv6–7) My God will supply every need of yours according to his riches in glory in Christ Jesus.
- Acts 13:48 (v4) As the Gentiles heard this, they were glad, and glorified the word of God. As many as were appointed to eternal life believed.
- Romans 8:14-17 (v5) For as many as are led by the Spirit of God, these are children of God. For you didn’t receive the spirit of bondage again to fear, but you…
- 1 John 2:12 (v7) I write to you, little children, because your sins are forgiven you for his name’s sake.
- Deuteronomy 7:6-7 (v4) For you are a holy people to Yahweh your God. Yahweh your God has chosen you to be a people for his own possession, above all peoples who…
- Galatians 3:26 (v5) For you are all children of God, through faith in Christ Jesus.
- Romans 9:23-24 (vv4, 6) and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory, us, whom he also called,…
- Romans 8:23 (v5) Not only so, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for adoption,…
- 1 Thessalonians 4:7 (v4) For God called us not for uncleanness, but in sanctification.
- Isaiah 42:1 (vv4, 6) “Behold, my servant, whom I uphold, my chosen, in whom my soul delights: I have put my Spirit on him. He will bring justice to the nations.
- Psalms 130:7 (v7) Israel, hope in Yahweh, for there is loving kindness with Yahweh. Abundant redemption is with him.
- 2 Corinthians 6:18 (v5) I will be to you a Father. You will be to me sons and daughters,’ says the Lord Almighty.”
- 2 Timothy 2:19 (v4) However God’s firm foundation stands, having this seal, “The Lord knows those who are his,” and, “Let every one who names the name of the…
- Matthew 3:17 (v6) Behold, a voice out of the heavens said, “This is my beloved Son, with whom I am well pleased.”
- Isaiah 41:8-9 (v4) “But you, Israel, my servant, Jacob whom I have chosen, the offspring of Abraham my friend, You whom I have taken hold of from the ends of…
- Acts 18:10 (v4) for I am with you, and no one will attack you to harm you, for I have many people in this city.”
- 1 Corinthians 1:30 (v7) Because of him, you are in Christ Jesus, who was made to us wisdom from God, and righteousness and sanctification, and redemption:
- Ephesians 1:7-8 (v6) in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, which he made to…
- Philippians 2:15 (v4) that you may become blameless and harmless, children of God without defect in the middle of a crooked and perverse generation, among whom…
- Psalms 135:4 (v4) For Yah has chosen Jacob for himself, Israel for his own possession.
- Hosea 1:10 (v5) Yet the number of the children of Israel will be as the sand of the sea, which can’t be measured or counted; and it will come to pass that,…
- Luke 1:74-75 (v4) to grant to us that we, being delivered out of the hand of our enemies, should serve him without fear, in holiness and righteousness before…
- John 10:16 (v4) I have other sheep, which are not of this fold. I must bring them also, and they will hear my voice. They will become one flock with one…
- Revelation 21:7 (v5) He who overcomes, I will give him these things. I will be his God, and he will be my son.
- Ephesians 2:7 (vv6–7) that in the ages to come he might show the exceeding riches of his grace in kindness toward us in Christ Jesus;
- Matthew 11:25-26 (v4) At that time, Jesus answered, “I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding,…
- Matthew 24:22 (v4) Unless those days had been shortened, no flesh would have been saved. But for the sake of the chosen ones, those days will be shortened.
- Matthew 24:31 (v4) He will send out his angels with a great sound of a trumpet, and they will gather together his chosen ones from the four winds, from one…
- 1 Corinthians 1:8 (v4) who will also confirm you until the end, blameless in the day of our Lord Jesus Christ.
- 2 Corinthians 8:9 (v7) For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that you through his poverty…
- Ephesians 4:2 (v4) with all lowliness and humility, with patience, bearing with one another in love,
- 2 Timothy 2:10 (v4) Therefore I endure all things for the chosen ones’ sake, that they also may obtain the salvation which is in Christ Jesus with eternal…
- Hebrews 10:17-18 (v7) “I will remember their sins and their iniquities no more.” Now where remission of these is, there is no more offering for sin.
- Jeremiah 3:19 (v5) “But I said, ‘How I desire to put you among the children, and give you a pleasant land, a goodly heritage of the armies of the nations!’…
- Micah 7:18 (v7) Who is a God like you, who pardons iniquity, and passes over the disobedience of the remnant of his heritage? He doesn’t retain his anger…
- Romans 2:4 (v7) Or do you despise the riches of his goodness, forbearance, and patience, not knowing that the goodness of God leads you to repentance?
- Romans 8:33 (v4) Who could bring a charge against God’s chosen ones? It is God who justifies.
- Romans 9:11-16 (v5) For being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works,…
- Galatians 5:22 (v4) But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith,
- Ephesians 1:9 (v5) making known to us the mystery of his will, according to his good pleasure which he purposed in him
- Ephesians 3:16 (v7) that he would grant you, according to the riches of his glory, that you may be strengthened with power through his Spirit in the inner…
- Ephesians 4:15-16 (v4) but speaking truth in love, we may grow up in all things into him who is the head, Christ, from whom all the body, being fitted and knit…
- Ephesians 5:2 (v4) Walk in love, even as Christ also loved us and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance.
- Job 33:24 (v7) then God is gracious to him, and says, ‘Deliver him from going down to the pit, I have found a ransom.’
- Isaiah 65:8-10 (v4) Yahweh says, “As the new wine is found in the cluster, and one says, ‘Don’t destroy it, for a blessing is in it:’ so I will do for my…
- Jeremiah 31:34 (v7) They will no longer each teach his neighbor, and every man teach his brother, saying, ‘Know Yahweh;’ for they will all know me, from their…
- Daniel 9:9 (v7) To the Lord our God belong mercies and forgiveness; for we have rebelled against him.
- Matthew 20:28 (v7) even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many.”
- Luke 10:21 (v5) In that same hour Jesus rejoiced in the Holy Spirit, and said, “I thank you, O Father, Lord of heaven and earth, that you have hidden these…
- John 11:52 (v5) and not for the nation only, but that he might also gather together into one the children of God who are scattered abroad.
- Romans 11:5-6 (v4) Even so then at this present time also there is a remnant according to the election of grace. And if by grace, then it is no longer of…
- Galatians 5:13 (v4) For you, brothers, were called for freedom. Only don’t use your freedom for gain to the flesh, but through love be servants to one another.
- Ephesians 1:14 (v6) who is a pledge of our inheritance, to the redemption of God’s own possession, to the praise of his glory.
- Ephesians 3:17 (v4) that Christ may dwell in your hearts through faith, to the end that you, being rooted and grounded in love,
- Philippians 1:11 (v6) being filled with the fruits of righteousness, which are through Jesus Christ, to the glory and praise of God.
- 1 Thessalonians 3:12 (v4) May the Lord make you to increase and abound in love toward one another, and toward all men, even as we also do toward you,
- 2 Thessalonians 1:11 (v5) To this end we also pray always for you, that our God may count you worthy of your calling, and fulfill every desire of goodness and work…
- Titus 2:11-12 (v4) For the grace of God has appeared, bringing salvation to all men, instructing us to the intent that, denying ungodliness and worldly lusts,…
- Titus 2:14 (v7) who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for…
- Hebrews 2:10-15 (v5) For it became him, for whom are all things, and through whom are all things, in bringing many children to glory, to make the author of…
- 1 John 2:2 (v7) And he is the atoning sacrifice for our sins, and not for ours only, but also for the whole world.
- 1 John 4:16 (v4) We know and have believed the love which God has for us. God is love, and he who remains in love remains in God, and God remains in him.
- Colossians 2:2 (vv4, 7) that their hearts may be comforted, they being knit together in love, and gaining all riches of the full assurance of understanding, that…
- Psalms 86:5 (v7) For you, Lord, are good, and ready to forgive, abundant in loving kindness to all those who call on you.
- Isaiah 55:6-7 (v7) Seek Yahweh while he may be found. Call on him while he is near. Let the wicked forsake his way, and the unrighteous man his thoughts. Let…
100 distinct cross-references across this passage (181 total citations).
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain On vv4, 5, 7 4. According as he hath chosen us. The foundation…
4. According as he hath chosen us. The foundation and first cause, both of our calling and of all the benefits which we receive from God, is here declared to be his eternal election. If the reason is asked, why God has called us to enjoy the gospel, why he daily bestows upon us so many blessings, why he opens to us the gate of heaven, — the answer will be constantly found in this principle, that he hath chosen us before the foundation of the world. The very time when the election took place proves it to be free; for what could we have deserved, or what merit did we possess, before the world was made? How childish is the attempt to meet this argument by the following sophism! “We were chosen because we were worthy, and because God foresaw that we would be worthy.” We were all lost in Adam; and therefore, had not God, through his own election, rescued us from perishing, there was nothing to be foreseen. The same argument is used in the Epistle to the Romans, where, speaking of Jacob and Esau, he says,
“For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth.” (Romans 9:11.)
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But though they had not yet acted, might a sophist of the Sorbonne reply, God foresaw that they would act. This objection has no force when applied to the depraved natures of men, in whom nothing can be seen but materials for destruction.
In Christ. This is the second proof that the election is free; for if we are chosen in Christ, it is not of ourselves. It is not from a perception of anything that we deserve, but because our heavenly Father has introduced us, through the privilege of adoption, into the body of Christ. In short, the name of Christ excludes all merit, and everything which men have of their own; for when he says that we are chosen in Christ, it follows that in ourselves we are unworthy.
That we should be holy. This is the immediate, but not the chief design; for there is no absurdity in supposing that the same thing may gain two objects. The design of building is, that there should be a house. This is the immediate design, but the convenience of dwelling in it is the ultimate design. It was necessary to mention this in passing; for we shall immediately find that Paul mentions another design, the glory of God. But there is no contradiction here; for the glory of God is the highest end, to which our sanctification is subordinate.
This leads us to conclude, that holiness, purity, and every excellence that is found among men, are the fruit of election; so that once more Paul expressly puts aside every consideration of merit. If God had foreseen in us anything worthy of election, it would have been stated in language the very opposite of what is here employed, and which plainly means that all our holiness and purity of life flow from the election of God. How comes it then that some men are religious, and live in the fear of God, while others give themselves up without reserve to all manner of wickedness? If Paul may be believed, the only reason is, that the latter retain their natural disposition, and the former have been chosen to holiness. The cause, certainly, is not later than the effect. Election, therefore, does not depend on the righteousness of works, of which Paul here declares that it is the cause.
We learn also from these words, that election gives no occasion to licentiousness, or to the blasphemy of wicked men who say, “Let us live in any manner we please; for, if we have been elected, we cannot perish.” Paul tells them plainly, that they have no right to separate holiness of life from the grace of election; for
“whom he did predestinate, them he also called, and whom he called, them he also justified.” (Romans 8:30.)
The inference, too, which the Catharists, Celestines, and Donatists drew from these words, that we may attain perfection in this life, is without foundation. This is the goal to which the whole course of our life must be directed, and we shall not reach it till we have finished our course. Where are the men who dread and avoid the doctrine of predestination as an inextricable labyrinth, who believe it to be useless and almost dangerous? No doctrine is more useful, provided it be handled in the proper and cautious manner, of which Paul gives us an example, when he presents it as an illustration of the infinite goodness of God, and employs it as an excitement to gratitude. This is the true fountain from which we must draw our knowledge of the divine mercy. If men should evade every other argument, election shuts their mouth, so that they dare not and cannot claim anything for themselves. But let us remember the purpose for which Paul reasons about predestination, lest, by reasoning with any other view, we fall into dangerous errors.
Before him in love. Holiness before God (κατενώπιον αὐτοῦ) is that of a pure conscience; for God is not deceived, as men are, by outward pretense, but looks to faith, or, which means the same thing, the truth of the heart. If we view the word love as applied to God, the meaning will be, that the only reason why he chose us, was his love to men. But I prefer connecting it with the latter part of the verse, as denoting that the perfection of believers consists in love; not that God requires love alone, but that it is an evidence of the fear of God, and of obedience to the whole law.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv4–7 He declareth the efficient cause, or by what means…
He declareth the efficient cause, or by what means God the Father saveth us in his Son: Because saith he, he chose us from everlasting in his Son.
He expoundeth the next final cause, which he maketh double, to wit, sanctification and justification, whereof he will speak hereafter. And hereby also two things are to be noted, to wit, that holiness of life cannot be separated from the grace of election: and again what pureness forever is in us, is the gift of God, who hath freely of his mercy chosen us.
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Truly and sincerely.
Being clothed with Christ’s righteousness.
Then God did not choose us, because we were, or otherwise should have been holy, but to the end we should be holy.
To be adopted in him.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv4–7 4 According as he hath chosen us in him…
4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:
Ver. 4. He hath chosen us in him] Christ was mediator therefore from eternity, viz. by virtue of that human nature which he should assume.
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That we should be holy] God elected us as well to the means as to the end. Note this against libertines. For as they {Act 27:31} could not come safe to land that left the ship; so neither can men come to heaven but by holiness. Cyrus was moved to restore the captivity by finding himself before appointed to this glorious service 170 years before he was born, Isa 44:28. Should not we likewise be excited to good works by this that we were elected to them?
Without blame] Or blot, Eph 5:27. Absque querela, Luk 1:6.
Before him] i.e. In purity of heart, 2Ki 20:3.
In love] In sanctity of life.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv4–7 God blesseth us with all spiritual blessings according as…
God blesseth us with all spiritual blessings according as he hath chosen us; election being the fountain from whence those blessings come, so that God doeth nothing for us in carrying on the work of our salvation, but what he had in his eternal counsel before determined.
Chosen us; separated us in his purpose and decree from others, (whom he left out of that gracious act of his will), and determined that we should be holy and unblamable, &c.
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In him; either:
1. By and through Christ, (as in the former verse), for his sake, and upon the account of his merit as the procuring cause, not of our election, but sanctification; q.d. God hath chosen us, that we should be made holy and unblamable by Christ. Or rather:
2. In Christ, as the foundation on which he would build us, (his spiritual house), and by which both we might be united to God, and he communicate his influence and grace to us; or as our Head, by which he might convey grace, and strength, and life to us as Christ’s members.
Before the foundation of the world; either before God’s decree of creating the world, or rather, before his executing that decree in the actual creation of it; i.e. from eternity, when neither we nor the world had a being.
That we should be holy and without blame; by inherent grace begun in regeneration, and carried on in sanctification and mortification in this life, though not perfected till the other. Holiness in us is declared here to be not the cause, but the effect of our election; we are chosen that we may be holy, not because we are, or God foresees we will be holy.
Before him; in the sight of God, who is not deceived with an outward appearance, but looks to the heart.
In love; as a principal part of our sanctification, and the best evidence of the fear of God in us, and our obedience to the whole law.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv4, 5, 7 Our apostle having in the former verse offered up…
Our apostle having in the former verse offered up a very solemn thanksgiving to God, for blessing the Ephesians with all spiritual blessings in heavenly things in Christ, he comes in this verse to discover and declare the fountain from whence all these spiritual blessings did proceed and flow, namely, from God’s gracious purpose in our election before all time; He hath chosen us in him before the foundation of the world, that we should be holy, &c.
Where note, 1. The favour vouchsafed, election; and the fruit and product of that favour, holiness of life and conversation.
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Note, 1. The favour and privilege vouchsafed by God, He hath chosen. This denotes the freeness of the favour: he chose when he might have refused. His book of life is a book of love; the cause of our love is in the object; the reason of God’s love is in himself.
Note, 2. The subject of this favour, He hath chosen us, us Gentiles. The Jews much gloried in their being a chosen generation, a peculiar people; we Gentiles are a chosen generation also; they were beloved for their father’s sake, Abraham’s, we for Christ’s sake.
Note, 3. The antiquity of this favour: Before the foundation of the world: that is, from all eternity. The apostle, to take the Jews off from boasting, as they did, that the world was made for their sake, and that the Messiah from the beginning of the world did enter into a covenant with God to redeem them especially, declares, that the despised Gentiles were elected and chosen by God to be an holy people to himself; and all this, in the purpose of God, before the foundations of the world were laid.
Note, 4. God is said to have chosen us in Christ, as our head. Consider Christ as God, so we are chosen by him. I know whom I have chosen, says Christ. Consider him as a Mediator; so we are chosen in him, not for him: because, not Christ’s undertaking for us, but the Father’s good pleasure towards us, was the spring and fontal cause of our election. The truth is, God was so far from choosing the Gentiles out of faith foreseen, that he did not choose them for the sake and obedience of Christ foreseen; God did not love us from eternity because Christ was to die for us in time, but because he loved us with an everlasting love; therefore in the fulness of time, Christ was sent to die for us: so that the death of Christ was the fruit and effect, but not the cause of our election. No other reason, says bishop Fell upon the place, can be assigned of this privilege, but the good pleasure of God; and if Christ’s sufferings were not the cause of our election, much less our own deserving, as he adds there; Almighty God not choosing us because worthy, but to make us worthy by choosing us.
Note, 5. The effect and fruit, the benefit and end, of this free and ancient favour: That we should be holy and without blame before him in love. Holiness is here declared not to be the cause, but the effect of our election: God chose the Gentiles from eternity to be his people, not because they were holy, they were far enough from that, being afar off from God, but designing that they thus graciously chosen should be holy; initially, progressively, and perseveringly holy in this life, and perfectly holy in the next; yet arriving at such a perfection here in holiness as to denominate us blameless in the account of God, by virtue of our faith in Christ, and love to one another.
From the whole learn, 1. That God’s bestowing all spiritual blessings upon us in time, is the effect and fruit of his electing love from all eternity; He hath blessed us with all spiritual blessings, according as he hath chosen us in Christ before the foundation of the world.
Learn, 2. That God hath chosen none to happiness and glory hereafter, but only such as are holy in conversation here, holy in the habitual frame and disposition of their hearts, and in the general course and tenor of their lives and actions.
Learn, 3. That such as are holy before God, will endeavour to walk unblamably in the sight of man, in the exercise of love, and in the practice of all the duties of the second table, which are at once evidences of our sincerity, and an ornament to our profession; That we should be holy, and without blame, before him in love.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv4–7 According as he hath chosen us in him,.... This…
According as he hath chosen us in him,.... This choice cannot be understood of a national one, as Israel of old were chosen by the Lord; for the persons the apostle writes to were not a nation; nor does he address all the inhabitants of Ephesus, only the saints and faithful in Christ that resided there; nor are they all intended here, if any of them. However, not they only, since the apostle includes himself, and perhaps some others, who did not belong to that place, nor were of that country: nor does this choice regard them as a church; for though the saints at Ephesus were in a church state, yet the apostle does not write to them under that formal consideration, but as saints and faithful; nor are these persons said to be chosen to church privileges, but to grace and glory, to be holy and blameless: besides, from Eph 1:3, the apostle seems to speak of himself, and some others, who first trusted in Christ, as distinct from the believers at Ephesus, Eph 1:13, nor is this choice of persons to an office, for all that are here intended were not apostles, or pastors, or deacons: nor can it design the effectual calling, or the call of persons in time by efficacious grace; because this was before the foundation of the world, as follows: but it intends an eternal election of particular persons to everlasting life and salvation; and which is the first blessing of grace, and the foundation one, upon which all the rest proceed, and
according to which they are dispensed; for according to predestination are calling, justification, and glorification. The author of this choice is God, God the Father, who is distinguished from Christ, in whom this act is made; and it is according to his foreknowledge, and is an act of his grace, and is entirely sovereign: the objects of it, us, are not angels, but men, considered as unfallen with respect to the end, and as fallen with respect to the means; and these not all mankind: to choose, implies the contrary; and they that are chosen are distinguished from others, and are represented as few; nor do all men partake either of the means or end appointed in the decree of election; and yet some of all nations, Jews and Gentiles, are included in it; though none for any previous qualifications in them, as not for their good works, faith, holiness, or perseverance therein; for these are fruits and effects of election, and therefore cannot be causes or conditions of it: and this choice is made in Christ; and the persons chosen are chosen in him, and by being chosen they come to be in him; for this refers not to their openly being in him at conversion, as believers, but to their secretly being in him before time. Christ, as Mediator, is the object of election himself; and all the elect were chosen in him as their head, in whose hands their persons, grace, and glory are, and so are safe and secure in him: the Arabic version renders it, "by him"; not as the meritorious cause, for Christ's merits are not the cause of election, though they are of redemption and salvation; but as the means, in order to the end: the Ethiopic version renders it, "to him"; to salvation by him, and to the obtaining of his glory; as if he and his benefits, being the end of this choice, were intended; which was made
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before the foundation of the world: and that it was so early, is certain, from the love of God to his people, which this is the effect of, and which is an everlasting love; and from the covenant which was made with Christ from everlasting, on account of these chosen ones, when Christ was set up as the head and representative of them; and from the provision of all spiritual blessings for them in it, which proceeds according to this choice; and from the preparation of a kingdom for them from the foundation of the world; and from the nature of God's decrees, which are eternal; for no new will, or act of will, can arise in God, or any decree be made by him, which was not from eternity: God's foreknowledge is eternal, and so is his decree, and is no other than himself decreeing. The end of this choice follows,
that we should be holy, and without blame, before him in love; the objects of it are not chosen because they were holy, but that they might partake of the sanctification of the Spirit; that they might be sanctified by him here, and be perfectly holy hereafter; and be without fault and blame, both in this life, as instilled by the righteousness of Christ, and as washed in his blood; and in the life to come, being entirely freed from all sin, and without spot, or wrinkle, or any such thing; and appear so in the sight of Christ, who will present them to himself, and in the sight of his Father, to whom they will also be presented by him, even in the sight of divine justice: and this will be all "in love", or "through love", as the Syriac version renders it; or "through his love", as the Arabic version; for the love of God is the source and spring of election itself, and of holiness and happiness, the end of it; and which is shed abroad in the hearts of God's people now, and will be more fully comprehended and enjoyed in the other world; and which causes love again in them to him. A phrase somewhat like this is used by the Targumist on Ecc 11:6 where, speaking of a man's children, he says;
"it is not known unto thee which of them , "is chosen to be good", this, or that, or both of them, to be alike good.''
Some copies put the stop at before him; and read the phrase, "in love"; in connection with the words following, thus, "in love", or "by love hath predestinated us"; so the Syriac version.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv4–7 As he hath chosen us - Both Jews and…
As he hath chosen us - Both Jews and gentiles, whom he foreknew as believing in Christ, 1 Pet. i, 2.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv4–7 Verse 4. According as he hath chosen us in…
Verse 4. According as he hath chosen us in him] As he has decreed from the beginning of the world, and has kept in view from the commencement of the religious system of the Jews, (which the phrase sometimes means,) to bring us Gentiles to the knowledge of this glorious state of salvation by Christ Jesus. The Jews considered themselves an elect or chosen people, and wished to monopolize the whole of the Divine love and beneficence. The apostle here shows that God had the Gentiles as much in the contemplation of his mercy and goodness as he had the Jews; and the blessings of the Gospel, now so freely dispensed to them, were the proof that God had thus chosen them, and that his end in giving them the Gospel was the same which he had in view by giving the law to the Jews, viz. that they might be holy and without blame before him. And as his object was the same in respect to them both, they should consider that, as he loved them, so they should love one another: God having provided for each the same blessings, they should therefore be αγιους, holy-fully separated from earth and sin, and consecrated to God and αμωμους, without blame-having no spot nor imperfection, their inward holiness agreeing with their outward consecration. The words are a metaphor taken from the perfect and immaculate sacrifices which the law required the people to bring to the altar of God. But as love is the fulfilling of the law, and love the fountain whence their salvation flowed, therefore love must fill their hearts towards God and each other, and love must be the motive and end of all their words and works.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v7 Eph 1:7-8. In, or by, whom we have redemption…
Eph 1:7-8. In, or by, whom we have redemption — By price and by power, are bought and delivered from the guilt and dominion of sin, the tyranny of Satan, and the final displeasure and wrath of God. Through his blood — Shed for these purposes; or through what he hath done and suffered; having undertaken the great and awful work of making an atonement for us by the sacrifice of himself, by which we obtain, what is an introduction to all the other blessings here mentioned, the forgiveness of sins — For, being pardoned, God’s wrath is removed from us; we are taken into his favour; adopted into his family; born of his Spirit; love him who hath thus first loved us; and, through this love, become holy, and without blame before him. And by these blessings in heavenly things, we are qualified to receive blessings in heavenly places; according to the riches of his grace — According to the abundant overflowings of his free, undeserved mercy and favour, to such sinful and guilty creatures; wherein he hath abounded toward us in all wisdom — Manifested by God in the whole scheme of our salvation; and prudence — Which he hath wrought in us, that we may know and do all his acceptable and perfect will.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv4–7 According as - The importance of this verse will…
According as - The importance of this verse will render proper a somewhat minute examination of the words and phrases of which it is composed. The general sense of the passage is, that these blessings pertaining to heaven were bestowed upon Christians in accordance with an eternal purpose. They were not conferred by chance or hap-hazard. They were the result of intention and design on the part of God. Their value was greatly enhanced from the fact that God had designed from all eternity to bestow them, and that they come to us as the result of his everlasting plan. It was not a recent plan; it was not an afterthought; it was not by mere chance; it was not by caprice; it was the fruit of an eternal counsel. Those blessings had all the value, and all the assurance of “permanency,” which must result from that fact. The phrase “according as” - καθὼς kathōs - implies that these blessings were in conformity with that eternal plan, and have flowed to us as the expression of that plan. They are limited by that purpose, for it marks and measures all. It was as God had chosen that it should be, and had appointed in his eternal purpose.
He hath chosen us - The word “us” here shows that the apostle had reference to individuals, and not to communities. It includes Paul himself as one of the “chosen,” and those whom he addressed - the mingled Gentile and Jewish converts in Ephesus. That it must refer to individuals is clear. Of no “community” as such can it be said that it was” chosen in Christ before the foundation of the world to be holy.” It is not true of the Gentile world as such, nor of anyone of the nations making up the Gentile world. The word rendered here “hath chosen” - ἐξελέξατο exelexato - is from a word meaning “to lay out together,” (Passow,) to choose out, to select. It has the idea of making a choice or selection among different objects or things. It is applied to things, as in Luk 10:42, Mary “hath chosen that good part;” - she has made a choice, or selection of it, or has shown a “preference” for it. 1Co 1:27, “God hath chosen the foolish things of the world;” he has preferred to make use of them among all the conceivable things which might have been employed” to confound the wise;” compare Act 1:2, Act 1:24; Act 6:5; Act 15:22, Act 15:25.
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It denotes “to choose out,” with the accessary idea of kindness or favor. Mar 13:20, “for the elect’s sake whom “he hath chosen,” he hath shortened the days.” Joh 13:18, “I know whom I have chosen.” Act 13:17, “the God of this people of Israel “chose” our fathers;” that is, selected them from the nations to accomplish important purposes. This is evidently the sense of the word in the passage before us. It means to make a selection or choice with the idea of favor or love, and with a view to impart important benefits on those whom be chose. The idea of making some “distinction” between them and others, is essential to a correct understanding of the passage - since there can be no choice where no such distinction is made. He who chooses one out of many things makes a difference, or evinces a preference - no matter what the ground or reason of his doing it may be. Whether this refers to communities and nations, or to individuals, still it is true that a distinction is made or a preference given of one over another. It may be added, that so far as “justice” is concerned, it makes no difference whether it refers to nations or to individuals. If there is injustice in choosing an “individual” to favor, there cannot be less in choosing a “nation” - for a nation is nothing but a collection of individuals. Every objection which has ever been made to the doctrine of election as it relates to individuals, will apply with equal force to the choice of a nation to unique privileges. If a distinction is made, it may be made with as much propriety in respect to individuals as to nations.
In him - In Christ. The choice was not without reference to any means of saving them; it was not a mere purpose to bring a certain number to heaven; it was with reference to the mediation of the Redeemer, and his work. It was a purpose that they should be saved “by” him, and share the benefits of the atonement. The whole choice and purpose of salvation had reference to him, and “out” of him no one was chosen to life, and no one out of him will be saved.
Before the foundation of the world - This is a very important phrase in determining the time when the choice was made. It was not an “afterthought.” It was not commenced in time. The purpose was far back in the ages of eternity. But what is the meaning of the phrase “before the foundation of the world?” Dr. Clarke supposes that it means “from the commencement “of the religious system of the Jews,” which,” says he, “the phrase sometimes means.” Such principles of interpretation are they compelled to resort to who endeavor to show that this refers to a national election to privileges, and who deny that it refers to individuals. On such principles the Bible may be made to signify anything and everything. Dr. Chandler, who also supposes that it refers to nations, admits, however, that the word “foundation” means the beginning of anything; and that the phrase here means, “before the world began” There is scarcely any phrase in the New Testament which is more clear in its signification than this.
The word rendered “foundation” - καταβολή katabolē - means properly a laying down, a founding, a foundation - as where the foundation of a building is laid - and the phrase “before the foundation of the world” clearly means before the world was made, or before the work of creation; see Mat 13:35; Mat 25:34; Luk 11:50; Heb 9:26; Rev 13:8, in all which places the phrase “the foundation of the world” means the beginning of human affairs; the beginning of the world; the beginning of history, etc. Thus, in Joh 17:24, the Lord Jesus says, “thou lovedst me before the foundation of the world,” i. e., from eternity, or before the work of creation commenced. Thus, Peter says 1Pe 1:20 of the Saviour, “who verily was fore-ordained before the foundation of the world.” It was the purpose of God before the worlds were made, to send him to save lost men; compare Rev 17:8. Nothing can be clearer than that the phrase before us must refer to a purpose that was formed before the world was made. it is not a temporary arrangement; it has not grown up under the influence of vacillating purposes; it is not a plan newly formed, or changed with each coming generation, or variable like the plans of people. It has all the importance, dignity, and assurances of stability which necessarily result from a purpose that has been eternal in the mind of God. It may be observed here,
(1) That if the plan was formed “before the foundation of the world,” all objections to the doctrine of an “eternal” plan are removed. If the plan was formed “before” the world, no matter whether a moment, an hour, a year, or millions of years, the plan is equally fixed, and the event equally necessary. All the objections which will lie against an “eternal” plan, will lie against a plan formed a day or an hour before the event. The one interferes with our freedom of action as much as the other.
(2) If the plan was formed “before the foundation of the world,” it “was eternal.” God has no new plan, He forms no new schemes. He is not changing and vacillating. If we can ascertain what is the plan of God at any time, we can ascertain what his eternal plan was with reference to the event. It has always been the same - for “he is of one MinD, and who can turn him?” Job 23:13. In reference to the plans and purposes of the Most High, there is nothing better settled than that what he actually does, he always meant to do - which is the doctrine of eternal decrees - “and the whole of it.
That we should be holy - Paul proceeds to state the “object” for which God had chosen his people. It is not merely that they should enter into heaven. It is not that they may live in sin. It is not that they may flatter themselves that they are safe, and then live as they please. The tendency among people has always been to abuse the doctrine of predestination and election; to lead people to say that if all things are fixed there is no need of effort; that if God has an eternal plan, no matter how people live, they will be saved if he has elected them, and that at all events they cannot change that plan, and they may as well enjoy life by indulgence in sin. The apostle Paul held no such view of the doctrine of predestination. In his apprehension it is a doctrine suited to excite the gratitude of Christians, and the whole tendency and design of the doctrine, according to him, is to make people holy, and without blame before God in love.
And without blame before him in love - The expression “in love,” is probably to be taken in connection with the following verse, and should be rendered “In love,” having predestinated us unto the adoption of children.” It is all to be traced to the love of God.
(1) It was love for us which prompted to it.
(2) It is the highest expression of love to be ordained to eternal life - for what higher love could God show us?
(3) It is love on his part, because we had no claim to it, and had not deserved it. If this be the correct view, then the doctrine of predestination is not inconsistent with the highest moral excellence in the divine character, and should never be represented as the offspring of partiality and injustice. Then too we should give thanks that” God “has, in love,” predestinated us to the adoption of children by Jesus Christ, according to the good pleasure of his will.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv4, 6 As by his eternal decree, according to the purpose…
As by his eternal decree, according to the purpose of his good will and pleasure, he hath made choice of us to be his adoptive sons, and predestinated us to be saved and glorified by the merits and grace of his beloved Son, our Redeemer, without any merits of ours to the glorious praise and riches of his grace, by which he hath made us abound in all wisdom and true prudence. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv4–7 hath chosen us--Greek, "chose us out for Himself" (namely,…
hath chosen us--Greek, "chose us out for Himself" (namely, out of the world, Gal 1:4): referring to His original choice, spoken of as past.
in him--The repetition of the idea, "in Christ" (Eph 1:3), implies the paramount importance of the truth that it is in Him, and by virtue of union to Him, the Second Adam, the Restorer ordained for us from everlasting, the Head of redeemed humanity, believers have all their blessings (Eph 3:11).
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before the foundation of the world--This assumes the eternity of the Son of God (Joh 17:5, Joh 17:24), as of the election of believers in Him (Ti2 1:9; Th2 2:13).
that we should be holy--positively (Deu 14:2).
without blame--negatively (Eph 5:27; Th1 3:13).
before him--It is to Him the believer looks, walking as in His presence, before whom he looks to be accepted in the judgment (Col 1:22; compare Rev 7:15).
in love--joined by BENGEL and others with Eph 1:5, "in love having predestinated us," &c. But English Version is better. The words qualify the whole clause, "that we should be holy . . . before Him." Love, lost to man by the fall, but restored by redemption, is the root and fruit and sum of all holiness (Eph 5:2; Th1 3:12-13).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv4–7 4. According as—The blessing of us by the blessed…
4. According as—The blessing of us by the blessed One is in full accordance with his eternal choice of us. But who are this us? This is a most important question in determining the meaning of this epistle. The objects of choice must present to the Chooser the proper qualities, either seen or foreseen, in order to being intelligently chosen. They cannot be mere characterless blanks. Nor are they personal or impersonal entities in which exist no qualities, conditions, or suitableness for being chosen rather than not, for that makes the Chooser act without a wise reason. But they are those who present the proper rational conditions of the divine choice, namely, submitting and believing men.
We may say that in the section 3-12 St. Paul uses the first person plural of the personal pronoun, namely, we, us, and our, thirteen times in all, which, while it explicitly includes himself and the Ephesians, it also, by implication, takes in all believers. With Eph_1:13 commences the second person, used mainly throughout the epistle. It applies specially to the Ephesians, with much that is inferentially true of all believers. In Eph_1:14 the our refers to the Ephesians and himself directly, and all other believers inferentially.
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Hath chosen—The Greek is a word full of force—chose out for himself. The prefix εκ, out from, implies an unchosen remainder really or conditionally left, which remainder constitutes the anti-Church of chapter Eph_5:1-21. This choice was part of the grand divine ideal, the universal restoration of Eph_1:10.
In him—In Christ; as the mystical embodiment of the redemption in whom it was the divine idea and purpose of God’s mercy that all should be gathered, Eph_1:10.
Before the foundation of the world—The world is here figured as a building; and the builder as laying his plans for the transactions in the house before he lays its foundations. And as the builder is no less than the Eternal, so this before sends our thoughts back into the deep, dim, anterior eternity. And, then, Paul’s glad thought is, that salvation and the Church being gathered from out the world, is not a human thing of to-day, but a divine thing from eternity. The choice of a sinner conditioned upon his faith, now first objectively performed, is traced far back into the divine mind, as in a mirror; the mind that, foreseeing all things, and precognizing the evil to result from the misdirected freewill of finite man, provides and adjusts them with the good, so that the highest good is ultimately attained.
The fact that God chooses—chooses us from all eternity, chooses us out from the world, chooses us from his divine good pleasure—does not in the slightest degree countenance the inadmissible idea that God does not know and foreknow what he is choosing, as well as the reasons both without the man and within the man on account of which he is chosen. Scripture most decisively shuts out from the text such an idea. The apostle puts foreknowledge as antecedent to predestination. “Whom he did foreknow, he also did predestinate,” Rom_8:29, where see our notes. So also 1Pe_1:2 : “Elect according to the foreknowledge of God.” And this election is made definite, individual, and sure by our performance of the human condition: 2Pe_1:10, “Give diligence to make your calling and election sure.” So that this elective purpose, as ideal purpose in eternity, becomes objective and real divine act in time.
In this present paragraph, Paul says little about conditions, and nothing to exclude them. He says little about them because it is not the human but the divine side of this election upon which he is now, with grateful rapture, expatiating. The human side comes in at Eph_2:4. Preaching to unconverted men, he would make the condition the main topic, calling upon them to enter, by faith and repentance, into the range of God’s eternal conditional purpose, by which he, from all eternity, chooses all who truly believe.
That we should be holy—As faith is the condition upon which we are elected, so holiness, blamelessness, and eternal life, are the results for which and to which we are elected. See note on Rom_8:29.
Holy and without blame—”The positive and negative aspects,” says Ellicott, “of true Christian life.”
Before him—Blameless even under His dread scrutiny.
In love—Meyer, Ellicott, and others, join this to predestinated; making a predestination in love. To this Afford objects, conclusively, that all the three leading verbs, chosen, predestinated, made known, being co-ordinate with each other, have no qualifying phrase prefixed, but lead and give the drift of what follows. Love is the element in which the forgiven soul is held before God as without blame, not justice or innocence in the past; love, as from God and reciprocated to God.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv4–6 4. According as he hath chosen, &c.] Better, According…
4. According as he hath chosen, &c.] Better, According as He chose, &c. The time-reference is the same as just above; to the Divine premundane deed of purpose.—“Chosen”:—out of mankind. See Rom_8:33 and its context for commentary on the idea of the word. The word “elect” (chosen) is generally used in N. T. in connexions where the highest level of Divine purposes, or spiritual privileges, is in view. In the O. T., Israel is “My people, My chosen” (Isa_43:20). In the N. T. the chosen are “the Israel of God” (Gal_6:16; cp. Gal_3:29; Rom_4:11). As with the Old so with the New Israel the choice is emphatically sovereign; “not according to our works” (2Ti_1:9). On the other hand, it takes effect through means; a truth perfectly harmonious with sovereign purpose, while often conveyed in the language of ordinary contingency. Cp. 2Ti_2:10; and, by way of illustration, Act_27:22 with 31.
before the foundation of the world] For the identical phrase, cp. Joh_17:24; 1Pe_1:20. “From the foundation, &c.” occurs, among other places, Luk_11:50; Heb_4:3; Heb_9:26, where the apparent meaning is “since the beginning of human time.” But with the word “before”, as here, the context always suggests the highest reference; “before any created being began.” Cp. the parallel phrases “before the ages (œons)” (1Co_2:7); “before eternal (œonian) times” (2Ti_1:9; Tit_1:2); and see Rom_16:25. Every genuine scientific discovery of vast antiquity in material nature throws a true though faint light on the grandeur of such words of Revelation.
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that we should be, &c.] This clause, taken in itself, is of ambiguous reference. It may bear either (1) on the intended personal spiritual state of the elect, whether in this life, or in the life eternal, or in both; or (2) on their intended standing, as they are viewed as “in Christ,” their Covenant Head. In the first case it would convey the undoubted truth that the intention of the electing Father is a real and universal personal holiness, perfect in this life in principle and motive (cp. e.g. Mat_5:48; below, Eph_4:24; Col_3:12; 1Th_5:23; 1Pe_1:15-16; 1Jn_3:3; 1Jn_3:6; 1Jn_3:9), and, in the life eternal, in attainment (cp. e.g. ch. Eph_5:27; Rom_4:22; 1Jn_3:2; Jude 24). Cp. 1Th_4:7 (where the “call” closely corresponds to the “choice” here, as to the persons in view), and 2Th_2:13, a remarkable parallel. In the second case the clause would mean that the elect are to be viewed as holy and spotless because identified, for purposes of acceptance, with their absolutely holy Head and Representative, “in Whom” they stand. Cp. for illustration the whole range of passages where believers are said to have “died and risen with Christ,” in respect of atonement and justification, e.g. Rom_6:2, &c.; Col_3:1; Col_3:3. (And see Article XI. of the Church of England.) On the whole the powerful argument of context decides the ambiguity for the second alternative. The thought throughout this passage is of the relation of the elect to Christ as their Head and Representative in the pre-mundane Covenant of the Father and the Son. We may explain accordingly, “that we should stand, in the judgment of eternal and absolute Holiness, accepted and satisfactory because united to Christ.” Such a truth is only one aspect, but an all-important one, of the great Truth of Salvation.
in love] I.e., in the embrace of that Divine Love which gave, and sustains, our position (1Jn_3:1). If we connect “in love” with the words previous (as A. V.), and explain those words as above, this must be the meaning. Many expositors, however, ancient and modern, and the important Peshito Syriac Version (cent. 2), connect “in love” with the words following; “in love having predestinated, &c.” So margin, R.V. But the cadence of the Greek is in favour of the ordinary connexion.—In questions of punctuation in the Greek Testament it must be remembered that the oldest MSS. are scarcely punctuated at all, and the decision must rest accordingly with grammar, context, or the like.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv4–7 (4) According as (i.e., inasmuch as) he hath chosen…
(4) According as (i.e., inasmuch as) he hath chosen us in him before the foundation of the world.—Again it should be, He chose us for Himself. The eternal election of God is inseparably connected with the blessing of the Spirit. This passage stands alone in St. Paul’s Epistles in its use of this word “chosen” in connection with God’s eternal purpose, “before the foundation of the world”—a phrase only applied elsewhere to the eternal communion of the Son with the Father (Joh_17:24), and to the foreordaining of His sacrifice in the divine counsels (1Pe_1:20). The word “chosen” itself is used by our Lord of His choice of the Apostles (Joh_6:70; Joh_13:18; Joh_15:16-19); but in one case with the significant addition, “one of you is a devil,” showing that the election was not final. It is similarly used in the Acts (Act_1:2; Act_1:24; Act_6:5; Act_15:7; Act_15:22; Act_15:25) of His choice or the choice of the Apostles; and once (Act_13:7) of the national election of Israel. In 1Co_1:27-28 (the only other place where it is used by St. Paul), and in Jas_2:5 it refers to choice of men by God’s calling in this world. Clearly in all these cases it is applied to the election of men to privilege by an act of God’s mercy here. In this passage, on the contrary, the whole reference is to the election “in Christ,” by the foreknowledge of God, of those who should hereafter be made His members. From this examination of Scriptural usage it is clear that the visible election to privilege is constantly and invariably urged upon men; the election in God’s eternal counsels only dwelt upon in passages which (like this or Romans 9, 11) have to ascend in thought to the fountain-head of all being in God’s mysterious will. It will be observed that even here it clearly refers to all members of the Church, without distinction.
That we should be holy and without blame before him.—In these words we have the object of the divine election declared, and the co-operation of the elect implied, by the inseparable connection of holiness with election. There is an instructive parallel in Col_1:22 :—“He hath reconciled you in the body of His flesh through death, to present you holy and unblamable, and unreprovable in His sight.” The word “without blame,” or “unblamable,” is properly without blemish; and the word “unreprovable” more nearly corresponds to our idea of one unblamable—i.e., one against whom no charge can be brought. Here God is said to have “chosen” us, in the other passage to have “presented” us (comp. the sacrificial use of the word in Rom_12:1), in Christ, to be “holy and without blemish.” It seems clear that the words refer not to justification in Christ, but to sanctification in Him. They express the positive and negative aspects of holiness; the positive in the spirit of purity, the negative in the absence of spot or blemish. The key to their interpretation is to be found in the idea of Rom_8:29, “whom He did foreknow, He did predestinate to be conformed to the image of His Son.” The word “without blame” is applied to our Lord (in Heb_9:14; 1Pe_1:19) as a lamb “without blemish.” To Him alone it applies perfectly; to us, in proportion to that conformity to His image. The words “before Him” refer us to God’s unerring judgment as contrasted with the judgment of men, and even our own judgment on ourselves. (Comp. 1Co_4:3-4; 1Jn_3:20-21.)
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In love.—If these words are connected with the previous verse, they must be taken with “He hath chosen us,” in spite of the awkwardness of the dislocation of order. But it is best to connect them with the verse following, “Having predestinated us in love.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv4–7 Even as he chose us in him before the…
Even as he chose us in him before the foundation of the world; literally, he chose us out, or selected us (ejxelexato) for himself (middle voice). The Father chose the heirs of salvation, selected those who were to be quickened from the dead (Eph_2:1) and saved, they chose them in Christ in connection with his work and office as Mediator, giving them to him to be re-decreed; (Joh_17:11, Joh_17:12) not after man was created, nor after man had fallen, but "before the foundation of the world." We are here face to face with a profound mystery. Before even the world was founded, mankind presented themselves to God as lost; the work of redemption was planned and its details arranged from all eternity. Before such a mystery it becomes us to put the shoes from off our feet, and bow reverently before him whose "judgments are unsearchable and his ways past finding out." That we should be holy and without blame before him in love. This is obviously the design of God"s electing act; e=nai hJmav cannot denote the ground, but the purpose, of the choice. God did not choose some because he foresaw their holiness, but in order that they might become "holy and without blame." These two terms denote the positive and negative sides of purity: holy possessed of all the fruits of the Spirit; (Gal_5:22, Gal_5:23) without blame, or blemish marked by no stain or imperfection. (see Eph_5:27) The terms do not denote justification, but a condition of sanctification which implies justification already bestowed, but goes beyond it; our justification is a step towards our complete final sanctification. This renewal being "before him," must be such as to bear the scrutiny of his eye; therefore not external or superficial merely, but reaching to the very heart and center of our nature. (1Sa_16:7) The expression further denotes how it is of the very nature and glory of the new life to be spent in God"s presence, our souls flourishing in the precious sunshine which ever beams out there from. For, when thus renewed, we do not fly from his presence like Adam, (Gen_3:8) but delight in it. (Psa_42:1 Psa_63:1) Fear is changed to love; (1Jn_4:18) the loving relation between us and God is restored. It has been much disputed whether the words ejn ajgaph ought to be construed with the fourth verse or with proorisav in the fifth. The weight of authority seems in favor of the latter; but we prefer the construction which is given both in the Authorized and the Revised Version, first, because if ejn ejgaph qualified proorisav, it would come more naturally after it; and second, because the scope of the passage, the train of the apostle"s thought, seems to require us to keep ejn ajgaph in ver. 4. We never could come to be holy and without blemish before God unless the loving relations between us were restored (comp. Eph_3:17, "Rooted and grounded in love The spirit of love, trust, admiration, directed to God helps our complete sanctification changes us into the same image. (2Co_3:18)
The origin of our blessings: the election of grace.
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The difficulties that attach to this doctrine do not arise from any ambiguity in the Scripture proofs which support it, but from the nature of the doctrine itself, and its apparent inconsistency with other doctrines of Scripture. Many of the difficulties, indeed, that we associate with the doctrine are involved in the doctrine of Divine providence; so much so that William III could say to Bishop Burnett, Did I not believe absolute predestination, I could not believe a providence; for it would be most absurd to suppose a Being of infinite wisdom to act without a plan, for which plan predestination is only another name." Predestination is but God"s plan of action; providence is the evolution of that plan. "If this providence has ordered and ordained everything which relates to the temporal lot and life, it is absolutely inconceivable that man"s eternal lot should be determined without God"s eternal counsel being fulfilled therein" (Oosterzee).
I THE ELECTION OF GRACE, WHICH IS THE FOUNDATION OF ALL OUR SPIRITUAL BLESSINGS, HAS CHRIST FOR ITS CENTER; for "God hath chosen us in him." We are regarded as existing in him, even in the Divine plan. The Son of God is the Firstborn, as well as the eldest Brother of the vast family of God. He who is the Center of creation, providence, history, is also the Center of the Divine plan.
II THE ELECTION IS FOUNDED ON THE GOOD PLEASURE OF HIS WILL, WHICH IS ABSOLUTELY ONE WITH HIS MORAL PERFECTIONS, AND CANNOT, THEREFORE, PARTAKE OF AN ARBITRARY CHARACTER. The great question is Is God or man the author of salvation? Are not faith and repentance, though man"s acts, God"s gifts? Is not the Christian God"s workmanship in Christ Jesus unto good works"? Is it possible to maintain the doctrine of grace without referring man"s salvation to God? The system which rejects an election of grace does not make provision for the salvation of a single soul.
III THE ELECTION IS FROM ETERNITY. It is "before the foundation of the world." It is as eternal as God himself, and not, therefore, founded in man"s excellence, or even originated by sin, like an after-thought to rectify disorder or mistake; for believers are chosen, not on the ground of foreseen holiness, but that they may become holy, their faith itself being the effect, not the cause, of their election.
IV IT IS AN ELECTION TO ADOPTION OR TO HOLINESS; for "God hath chosen us in him... that we should be holy and without blame" the positive and the negative sides of Christian life or he hath"predestinated us to the adoption of children." A holy God cannot choose us to be anything but holy. Holiness is the end of our calling, as it is of our election. The Church of God is to be finally "without pot, or wrinkle, or any such thing." Holiness is the way to happiness. "A holy heart is a happy heart," even in this world of care.
V IT IS AN ELECTION OF INDIVIDUALS. There is a national election, or an election to covenant privileges; but there is an individual election inside it: "Israel hath not obtained that which he seeketh for, but the election hath obtained it". (Rom_11:7) This fact is further manifest from the manner in which the Apostle Paul comforts believers, and urges them to sanctification by reminding them of their personal election. Believers are comforted besides with the assurance that their names are written in heaven, or in the book of life T.C. (Php_4:3; Luk_10:20; Heb_12:23)
Vers. 4-10.
Origination of the Church.
I THE CHURCH TRACED UP TO THE ELECTIVE LOVE OF GOD.
1. Chosen for himself. "Even as he chose us." He chose us out of the sinful mass of humanity. He chose us for himself, as he chose ancient Israel for himself.
2. Chosen in Christ as covenant Head. "In him." He was God"s sovereign choice: "Behold my Servant, whom I have chosen." Abraham, notably among men, was chosen; and, viewed as existing in him as their covenant head, were the Israelites chosen as a nation. And so, viewed as existing in Christ as our greater Representative, have we been thought about and chosen by God.
3. Chosen for eternity. "Before the foundation of the world." He chose us ere ever we had thought of him, ere ever we had being, ere ever this world on which we stand was founded. There in the depths of eternity the Church lay in the thought of God, the object of the Divine election.
1. Chosen with a view to holiness. "That we should be holy and without blemish before him." For in the thought of God we could not be thought as
2. simply standing before him in our sinful state. Called out of that, the intention was that we should have those positive elements of holiness wrought in us to our highest capacity which God has in absolute perfection; and that we should be free from all that incapacitates for his presence.
3. Chosen in love. "In love." It seems best to connect this with what goes before. He chose us to be fit for his presence in love. The love being placed last covers the intention as well as the act of choosing. It was love that was the moving principle in the election of the Church. God was so full of love that he could be satisfied with nothing but his having the Church for himself.
II THE CHURCH TRACED UP TO THE PURPOSE OF ADOPTION.
1. Our adoption predetermined. "Having foreordained us unto adoption as sons." This predetermining (prearranging, prelimiting) is thought of as anterior to the elective act, covering, we may say, the whole counsel that there was about us. God has foreordained with a view to our having the position of sons. It was the highest position in which God could place us. Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God." It was placing us in most favored nearness to himself. It was placing us where we could enjoy all the tenderness of his fatherly love, all the plenitude of his fatherly blessing. This adoption was placing us in the family, after we had been displaced, disowned, disinherited.
2. The predetermining extended to the means by which our adoption as sons was to be accomplished. "Through Jesus Christ." It was arranged beforehand that Christ should be Accomplisher of our adoption. His own Son had to be parted with that we might be adopted as sons. It was under no sudden impulse of obedience that Abraham lifted the knife against Isaac. He bad time to think of what he was doing, a three days" journey to take to the place which God was to show him, and he was animated throughout by a calm, abiding spirit of obedience. So it was no momentary impulse that led God to make so inconceivable a sacrifice; but it was the deep, unchangeable feeling of his heart. It was all well thought over and arranged beforehand. It was deliberately written down in the book of the Divine counsels.
3. It was an adoption ante himself. "Unto himself." It was taking men from the street, as it were, that he might surround himself with them in his own home.
4. It was a sovereign adoption. "According to the good pleasure of his will." While we were the gainers by it, God, in so acting, had a supreme regard to himself. It was his sovereign desire that man should be lifted so high, and lifted by so wondrous means.
5. It was an adoption that magnified the grace of God. "To the praise of the glory of his grace, which he freely bestowed on us in the Beloved." The great and ultimate end or adoption was to magnify the Divine love in its freeness. It was not called forth by any excellence or merit God saw in us. In Christ that love could find its fitting object. He is the beloved, the unadopted Son of God; and it is only because of the infinite excellence and merit the Father sees in him that we are adopted into his family. This love of God, then, is most free, and, as such, is to be praised. Other attributes of God we see elsewhere; but it is in the Church that the Divine grace shines forth.
III THE CHURCH IN CONNECTION WITH THE REDEMPTIVE PURPOSE OF GOD.
1. It is in Christ that we enjoy redemption. "In whom." It was only in a very limited way that the children of Israel were redeemed in Moses. He had not the redemption in his own person. But the person of Christ is of infinite consequence in the matter of our redemption. It is in him that redemption has its everlasting subsistence and sphere of operation. "Neither is there salvation in any other." And it is only as we are united to him and live in him that we are redeemed.
1. We are the Church of God by redemption. "We have our redemption." Redemption implies a previous state of bondage. "Out of the land of Egypt, from the house of bondage:" so the children of Israel were often reminded. Sin brings us under a worse than Egyptian bondage. The most galling tasks are those imposed upon us by our own foolishness. The most crushing tyranny is that which we bring upon ourselves by our own evil habits. It is out of the gall of bitterness, and bond of iniquity, that we have come. Redemption is to be taken in its widest sense. To the Israelites it meant deliverance from Egyptian bondage. It meant also the setting up for them in Canaan of those conditions which were best fitted to develop their national life. So redemption for us means deliverance from all the evil
2. under which sin brings us. It also means the setting up of those conditions, and the bringing unto us of those influences, which are most conducive to our spiritual development.
3. The procuring cause of redemption is the blood of Christ. "Through his blood." The word translated "redemption" points to deliverance through a ransom; and the ransom is here stated to be blood. And it is the sacrificial association of blood that we are to lay hold of. The apparent procuring cause of the redemption of the children of Israel was the blood of animals slain in sacrifice, which was sprinkled on their doorposts. That was manifestly an insufficient account of the matter. It was, however, typical, as all blood similarly shed was typical, of what is the real procuring cause of all redemption for men, viz. the blood of Christ.
(1) It points to life given for life. The animal was the substitute of the worshipper. That lies at the root of all sacrifice. When, therefore, the animal gave its life, it was as though the worshipper gave his life. So Christ was our Substitute, and, when he shed his blood, it was as though we shed our blood.
(2) It pellets to life given in the same kind. This was wanting in the case of the old sacrifices. But it is manifestly an indispensable condition of all true substitution. And so Christ had the same flesh and blood as those for whom he became a sacrifice.
(3) It points to unforfeited life given for forfeited life. The animal had done nothing to forfeit its life. It was therefore, in this respect, a fit substitute. It had a life to part with, in order that the sentence of forfeiture might be removed from the offerer, upon whom sin rested. So Christ had no sin of his own, and therefore he had an unforfeited life to give for those who had sinned, in order that forfeiture might be removed from them.
(4) It points to a more valuable life given. It was the life of One who, in becoming man, could not part with his essential divinity. It was, therefore, a life of infinite value. And, when he shed his blood, it was far more than if the whole world of sinners had shed their blood.
(5) It was life carried to the highest state of human perfection. The animal had to be without blemish. But that was only an imperfect symbol. The Head of humanity required to have more than mere innocence. He required to have perfection in human kind. And when he finished the most beautiful human life with an act of perfect love to man and of absolute devotion to God, he once for all touched the summit for us. He first touched the lowest depth of human misery; but it was that, with him, we might touch the summit. Such was the life, not untried, but grown rich in all excellence, that was substituted for ours, that we might be redeemed.
1. Redemption in its first and characteristic blessing is the forgiveness of sins. "The forgiveness of our trespasses." God does actually forgive sins. This is a fact, for the certain knowledge of which we are indebted to Divine revelation. What are our sources of knowledge? There is, first of all, nature. The great system and fabric of force, of cause and effect, does it tell us anything about forgiveness? In the first chapter of the Epistle to the Romans, there is a verse which bears that it is the fault even of the heathen if they do not learn from God"s works the lesson of the eternal power and Godhead; but it does not bear that it is expected that we learn, and that it is our fault if we do not learn, from nature the lesson of the Divine forgiveness. Nature has no such message. Its message is this a working toward good ends, but, according to unchangeable law, a gospel for angels, for unfallen men, and not for sinners. Can human nature, then, give us any assistance? It shows us God"s laws broken; but it shows us also conscience testifying to the inviolability of law, as when it haunts the criminal with the feeling of remorse. If not, then, from conscience, are we led to look for forgiveness from any other part of human nature? Is not forgivingness the property of noble, royal dispositions? Does it not belong to the idea of the fatherly character? A father forgives a son; will not God, then, as our Father, forgive us our trespasses? Yes, if it were only a private matter, so to speak. He who is the Fountain of all fatherly feeling will not do less than that feeling prompts to in his creatures. But sin is not a private matter at all. There are involved in it public considerations. There is raised by it the question of government on the widest scale. A father naturally feels disposed to forgive his erring child; but he cannot do so on any basis whatsoever. He is not to allow him to remain under his roof and defy his authority. It is evident that there must be something in the name of law, and for the safety of other members of the household. And so we are left uncertain as to whether God can forgive our sin. Now the whole of Divine revelation may be summed up in this that, in spite of inflexible laws, in spite of the condemning voice of conscience, God can forgive, will forgive, does forgive, sin. The moral consequences of the past can be reversed. This has not been certainly by the setting aside of Law. The blood of Christ speaks to the majesty of Law, and to a basis of righteousness, of satisfaction made to the Law, on which the offer of forgiveness is made. In this the Bible stands alone. Confucianism, Buddhism, Mohammedanism, know nothing of forgiveness. They have something about human
2. purification. But there is this clear ring only in the Bible: "Go in peace; thy sins are forgiven thee.
3. Redemption has its measure in the Divine grace. "According to the riches of his grace." Israel was redeemed by the stretched-out arm of God. It had a miraculous origin as a nation. God stretched out his arm, and miraculously interposed for us in Christ. Now that the ransom is paid, there is no hindrance to the forgiving disposition of God, unless it is in ourselves. It goes forth, not according to a penury of nature such as exists in men, but according to a wealth and liberality of disposition which belongs to God. We are thus forbidden to despair.
1. The grace which determines redemption is conjoined with wisdom and prudence. "Which he made to abound toward us in all wisdom and prudence." A parent often makes mistakes in bestowing his favors on his children; not so our heavenly Father. Wisdom is to be taken generally; prudence is rather the application of wisdom, according to time and circumstance. A seaman who is wise prudently looks to wind and tide. An agriculturist who is wise prudently considers the season and the nature of the soil and suitable implements. "His God doth instruct him to discretion, and doth teach him." And what God gives thus, one in one kind, and another in another, he has in himself in an unbroken completeness. And, therefore, he must always abound in all wisdom and prudence. The whole scheme of redemption is a manifestation of wisdom; but there is specially a look forward here to the time and manner of its disclosure with which the Divine prudence has to deal.
1. The purpose of redemption part concealed and part revealed. "Having made known unto us the mystery of his will, according to his good pleasure which he purposed in him." There is a phase in which the purpose of redemption is the mystery of his will, and a phase in which it is made known. It was hidden in the eternal counsels. It was in part revealed when the promise was given that the Seed of the woman would bruise the head of the serpent. It was more fully revealed when he appeared who w. as the great Discloser of the Divine counsels. But we are not to suppose that mystery has been entirely removed from the purpose. "Should the sun glare in our eye in all its brightness on a sudden, after we have been in a thick darkness, it would blind us, instead of comforting us; so great a work as this must have several digestions." We are not in a position to estimate aright the prudence that has marked the disclosure. It must be held to be a
2. well-timed disclosure, as being what he purposed in himself. And we should feel thankful for our being included within its scope.
3. It is a purpose in which there is development and a consummation. "Unto a dispensation of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things upon the earth." God is here represented as having the administration of times or seasons. These must be regarded as making up the whole extent across which the redemptive purpose of God stretches. The time proper for redemption is broken up into epochs. These are all determined and brought in by him, who, from one to another, is ever filling up his purpose and getting nearer to his end. We must not have too rounded conceptions of what these epochs are. When we are tempted to despond, the psalmist tells us that we are to "remember the years of the right hand of the Most High." We are to think of the vast time which God has in which to work out his purpose.
(1) There is a completing-point in the development. The times administered by God are to come to their fullness. When that will be is yet mystery.
(2) At the point of completion there is to be a unification which is described in terms of universality. There is to be a gathering up into one of all things in Christ, both which are in heaven, and which are on earth. There is confusion now; all things will be harmonized at last. We who are in the midst of the confusion cannot expect that the future shall stand out all clear before us. How many will be included in the redeemed Church of mankind? Will the unification extend to the angels as well as to men? Will it extend to the material creation? In what form will God at last conquer evil? These are questions of which we have not the full solution. The final shaping of the purpose has not been all brought out of mystery. Enough that he who has the administration of the times is to bring all things to an issue which will be satisfactory to his own mind and to that of every rational creature. Such a prospect as is here pictured, while it may not gratify curiosity, is fitted to fill the imagination and to kindle hope.
(3) This unification is to be in Christ. It was promised that in Abraham all families of the earth would be blessed. The Church has a greater word of hope here. It is Christ who has made this possible and certain. He is harmonizing now by his blood and Spirit, by his Word and Church; and he will not cease until, under the great Administrator, he has harmonized all. It is in him that the purposes of God will come forth at last into all their clearness, and have their complete justification. R.F.
Vers. 4-6.
God"s idea of humanity.
We commonly regard our lives from a human standpoint, which we cannot well leave even in thought. But, if it were possible, it would be most interesting to see how God looks upon them. Now, it is one of the objects of revelation to help us to do this to lead us to see ourselves as God sees us. Next to the vision of God himself, such a picture of humanity as it appears in the eyes of God is of the greatest importance. The manifestation of our present condition in the searching light of God turns out to be a shameful exhibition of sin and failure. But the declaration of God"s idea of our lives, of what he wishes and purposes for us, and of his design in fashioning us, is truly sublime, and should fill us with genuine "selfreverence." In the verses before us, by a magnificent feat of inspired imagination, St. Paul describes this idea and the method by which God is working it out.
I THE ORIGIN OF THE IDEA. It was conceived "before the foundation of the world." The architect"s design precedes the builder"s structure. God had his plan of mankind before a man was created.
1. Seeing that God is infinite, that plan must extend to every detail of the vocation of every individual soul.
2. Seeing that God is independent of time, he must know from the first all future issues, and. what course will be taken by the free-will of each man.
3. Seeing that all things are united by successive waves of influence, what God does from the foundation of the world onwards must all have its bearings on the latest development of mankind, and must therefore be determined in some measure with respect to God"s idea of humanity.
II THE OBJECTS OF THE IDEA.
1. In our character. God"s will regarding us is our sanctification. He foreordains us to be pure and free from all defilement and imperfection. Thus we learn that the moral and spiritual state of a soul is far more important in the eyes of God than any intellectual gifts, or any amount of comfort anti happiness.
2. In our condition. God wishes us to be his sons. The high privilege of Christ he desires to bestow upon Christ"s brethren. To be thus nearly related to God is to have the highest possible destiny.
3. In relation to God himself. The praise of his glory is thus attained. If God seeks his own glory, it is because this is the glory of goodness seen in the welfare of his creatures.
III THE MOTIVES OF THE IDEA.
1. In Gods sovereign freedom. He purposes "according to the good pleasure of his will." Like the potter with his clay, God has a right to choose his own idea of humanity.
2. In Gods great love. God"s will is always holy and always gracious. If, therefore, anything depends solely on his will, it is sure to be done in the best possible way, and in the way that brings most good to his creatures. Instead of fearing God"s free choice, we ought to rejoice in it, seeing that it is always determined by love. It is love that leads God to design for mankind so glorious a destiny as was conceived before the foundation of the world.
IV THE METHOD OF REALIZING THE IDEA.
1. Through grace "freely bestowed on us." God does not call us tea high vocation without giving us the means whereby to fulfill it. As he first ordained the future destiny, he alone can now give us power to accomplish it.
2. Through Christ. Christ is the greatest gift of God"s grace. By our faith in Christ we receive God"s grace. Christ, as the Beloved of God, brings us into the blessings of God"s love. W.F.A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv4–7 According as He hath chosen us before the foundation…
Eph_1:4
According as He hath chosen us before the foundation of the world.
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Election
I. Let us consider the cause, fountain, origin of the blessings of salvation--according as He hath chosen as. The blessings which we enjoy, the apostle affirms, are in consequence of Gods having chosen us, that we might become partakers of them in all their extent and fulness. To this source alone are they to be traced. How comes it that the Church of Gods saints and faithful thus stands distinguished from the ungodly world, in the blessings it enjoys, the favours reserved for it, and the eternal glory it shall inherit?
1. It is a matter of fact concerning which this question is raised. Whatever may be the solution of the question, or difficulties connected with it, there is no denying or concealing the fact itself, that there has been, is, and will be, a distinction among men--a difference--a separation--as respects their state and character before God, and their ultimate destiny.
2. This fact cannot be accounted for by any reference to individual or personal distinctions of character or worthiness.
3. We reach the only reasonable account of the matter when we adopt the Scriptural explanation, and ascribe all spiritual blessing in the heavenlies as enjoyed by Gods people to His free electing love, according as He hath chosen us. If you wished to explore the true source of some majestic liver, which in its course beautifies and blesses the earth, as it flows through thousands of miles to the great ocean, you would not pause at some expanding lake which it fills and empties, nor ascend the route of some acceding tributary which helps to swell its volume; but, keeping by the main channel, and leaving behind you the verdant plain and the smiling hamlet and the sleeping lake, you ascend high up the mountain steep, and there hidden in the cleft of the rock you discover the little bubbling spring that marks the origin and fountain and true rising place of that noble stream. So, taught and guided by Gods Word, when you would trace to its true fountain the stream of spiritual blessing which blesses you in the heavenlies, you pause not at any works or deeds of yours, you point not to any superiority natural or acquired over others, you fix not even on faith and repentance (as if these all did not need to be accounted for!), but, in all humility, yet with all thankfulness, you rest in the elective love of God, as the original and actual cause of all. You hear Paul saying, and you must echo the acknowledgment, according as He hath chosen us, whilst with John you gaze on that pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.
II. We come now to consider the second thing in our text, viz.: how this electing love of God--the cause or fountain of salvation--comes into being and operation--hath chosen us in Him, i.e., in Christ. A virtual or representative union was formed by God, between sinners of mankind and Christ, when He purposed their salvation. A covenant was entered into between God, of the one part, and Christ constituted the head of the Church and its representative, of the other part. In terms of this covenant Christ was to do the will of God; i.e., fulfil the requirements of law, suffer its penalty and perform its duties, in room and stead of His people; and God, on His part, was to confer on them His Spirit, work holiness in their natures, and at last receive them into eternal mansions.
III. In the third place we are here taught when the election took place, viz., before the foundation of the world. This surely must be allowed to carry us far back, beyond the operation of human merit or agency.
1. There is no room, then, for chance, uncertainty, or hazard. Gods plans are complete, and His purposes definite. Doubtless He has chosen, on the whole, the greatest good of the universe as His object; and, in the election unto grace, only displays a part of His glorious and all-comprehending plan.
2. Again, we are taught in this not only Gods wisdom, but also His sovereignty. This, at least, is a precious truth--that the Lord God Omnipotent reigneth. What comfort, otherwise, would there be in contemplating a scene where sin abounds and agents of darkness are abroad on the earth?
IV. This suggests to us the fourth topic in our text, viz., why, or for what end God hath chosen us in him before the foundation of the world--that we should be holy and without blame before Him in love. It is an old saying: God does not find, but makes men holy. It is evident, indeed, that none are chosen because they are holy or blameless, but some are chosen in order that they may become so. (W. Alves, M. A.)
The doctrine of election
I. The spiritual blessing.
1. The term election is sometimes used for that election which is made in temporary execution of Gods purpose;
(1) whether it be a separating of men to the state of grace, which makes them as the chosen first fruits of the creation (Joh_15:19; 1Pe_1:2); or
(2) a separating of them to any office and dignity. Saul, Judas.
2. But here it means that choice which God made with Himself from all eternity. From this flow all the blessings we receive, even as the body and boughs and branches of the tree issue from the root. What a cause for thankfulness is here!
II. The persons. Those who have true faith and holiness. As we may know faith, so we may know election. If we see in any a faith unfeigned and true endeavour after holiness, we may charitably judge that such are elected.
III. The order of election.
1. Christ, the Head.
2. From Christ it descends to us His members.
IV. The time. Before all worlds (2Ti_1:9; Joh_17:24).
V. The end.
1. God has of grace chosen us to the supernatural life.
2. He has not only chosen us to this supernatural life, but to the perfection of it.
3. He has called us to this life, that we may live forever in His presence. (Paul Bayne.)
Gods elective grace
It would be a narrow and superficial view of these words to suppose them to refer only to the enjoyment of external privilege, or to imagine that they are meant to level Jewish pride, and that they describe simply the choice of the Gentiles to religious blessings. The purpose of the election is, that its objects should be holy, an end that cannot fail, for they are in Christ, and in Him they are complete. Yet the sovereign love of God is strikingly manifested even in the bestowment of external advantage. Ephesus enjoyed what many a city in Asia Minor wanted. The motive that took Paul to Ephesus, and the wind that sped the bark which carried him, were alike of Gods creation. It was not because God chanced to look down from His high throne, and saw the Ephesians bowing at the shrine of Diana, and worshipping the image that fell from Jupiter, that His heart was moved, and He resolved to give them the gospel. Nor was it because its citizens had a deeper relish for virtue and peace than masses of the population around them, that He sent among them the grace of His Spirit. He is of one mind, and who can turn Him? Every purpose is eternal, and awaits an evolution in the fulness of the time, which is neither antedated nor postponed. The same difficulties are involved in this choice to the external blessing, as are found in the election of men to personal salvation. The whole procedure lies in the domain of pure sovereignty, and there can therefore be no partiality where none have any claim. The choice of Abraham is the great fact which explains and gives name to the doctrine. Why then should the race of Shem be selected to the exclusion of Ham and Japheth? Why of all the families in Shem should that of Terah be chosen? and why of all the members of Terahs house should the individual Abraham be marked out, and set apart by God to be the father of a new race? As well impugn the fact as attempt to upset the doctrine. Providence presents similar views of the Divine procedure. One is born in Europe with a fair face, and becomes enlightened and happy; another is born in Africa with a sable countenance, and is doomed to slavery and wretchedness. One has his birth from Christian parents, and is trained in virtue from his earlier years; another has but a heritage of shame from his father, and the shadow of the gallows looms over his cradle. One is an heir of genius; another, with some malformation of brain, is an idiot. Some, under the enjoyment of Christian privilege, live and die unimpressed; others, with but scanty opportunities, believe, and grow eminent in piety. Does not more seem really to be done by God externally for the conversion of others who live and die in impenitence, than for many who believe and are saved? And yet the Divine prescience and predestination are not incompatible with human responsibility. Man is free, perfectly free, for his moral nature is never strained or violated. Foreknowledge, which is only another phase of electing love, no more changes the nature of a future incident, than after knowledge can affect an historical fact. Gods grace fits men for heaven, but men by unbelief prepare themselves for hell. It is not mans non-election, but his continued sin, that leads to his eternal ruin. Action is not impeded by the certainty of the Divine foreknowledge, he who believes that God has appointed the hour of his death is not fettered by such a faith in the earnest use of every means to prolong his life. And God does not act arbitrarily or capriciously. He has the best of reasons for His procedure, though He does not choose to disclose them to us. (John Eadie, D. D.)
God the author of the plan of salvation
Christians have no grounds for self-felicitation in their possession of holiness and hope, as if with their own hand they had inscribed their names in the Book of Life. Their possession of all spiritual blessing in the heavenly places is not self-originated. Its one author is God, and he has conferred it in harmony with His eternal purpose regarding them. His is all the work, and His is all the glory. And therefore the apostle glories in this eternal election. It is cause of deep and prolonged thankfulness, not of gloom, distrust, or perplexity. The very eternity of design clothes the plan of salvation with a peculiar nobleness. It has its origin in an eternity behind us, and its consummation in an eternity before us. Kindness, the result of momentary impulse, has not and cannot have such claim to gratitude, as a beneficence which is the fruit of a matured and predetermined arrangement. The grace which springs from eternal choice must command the deepest homage of our nature. (John Eadie, D. D.)
Salvation an eternal provision for human need
The eternity of the plan suggests another thought. It is this--salvation is an original thought and resolution it is no novel expedient struck out in the fertility of Divine ingenuity, after Gods first purpose in regard to man had failed through mans apostasy. It is no afterthought, but the embodiment of a design which, foreseeing our ruin, had made preparation for it. (John Eadie, D. D.)
The object of the Divine election
In the words That we should be holy and without blame before Him, we have the object of the Divine election declared, and the cooperation of the elect implied, by the inseparable connection of holiness with election. There is an instructive parallel in Col_1:22, He hath reconciled you in the body of His flesh through death, to present you holy and unblamable, and unreprovable in His sight. The word without blame, or unblamable, is properly without blemish; and the word unreprovable more nearly corresponds to our idea of one unblamable--i.e., one against whom no charge can be brought. Here God is said to have chosen us, in the other passage to have presented us (comp. the sacrificial use of the word in Rom_12:1), in Christ, to be holy and without blemish. It seems clear that the words refer not to justification in Christ, but to sanctification in Him. They express the positive and negative aspects of holiness; the positive in the spirit of purity, the negative in the absence of spot or blemish. The key to their interpretation is to be found in the idea of Rom_8:29, whom He did foreknow, He did predestinate to be conformed to the image of His Son. The word without blame is applied to our Lord (in Heb_9:14; 1Pe_1:19) as a lamb without blemish. To Him alone it applies perfectly; to us, in proportion to that conformity to His image. The words before Him refer us to Gods unerring judgment as contrasted with the judgment of men, and even our own judgment on ourselves (comp. 1Co_4:3-4; 1Jn_3:20-21) (A. Barry, D. D.)
The antiquity of our final humanity
The word foundation. (καταβολή) suggests a descent, or letting down. But since we were chosen m Christ before the foundation of the world, let us joy with reverence over the priority of our original nature, and not confound ourselves with any of the products of time. We are clothed upon with temporal nature, but we are not children of time. We are fallen into time, but we are from eternity. From of old, God loved us with an everlasting love. There is nothing in the world that represents to us either what we were, or what we shall be. Long before the geological eras began, long before the great chaotic age, and long before that first of all the sad changes, namely, the angel fall, God beheld His final human race, perfect in His Son. Whatever we have become through the two great falls, in heaven, and in earth, in Christ Jesus we are the holy children of eternity. Our right home is in our Fathers house, amid the first-born eternal glories. It is not strange, therefore, that there should be a spirit in us which refuses to rest in anything under the sun, as our final condition. That which was elect and precious, before the foundation of the world, lingers in us. (John Pulsford.)
Election and holiness
God elected us as well to the means as to the end. Note this. For as they (in Act_27:31) could not come safe to land if any left the ship, so neither can men come to heaven but by holiness. (John Trapp.)
Predestination to holiness
It would be a poor proof that I were on my voyage to India, that with glowing eloquence and thrilling poetry, I could discourse on the palm groves and spice isles of the East. Am I on the waters? Is the sail hoisted to the wind? and does the land of my birth look blue and faint in the distance? The doctrine of election may have done harm to many, but only because they have fancied themselves elected to the end, and have forgotten that those whom Scripture calls elected are elected to the means. The Bible never speaks of men as elected to be saved from the shipwreck, but only as elected to tighten the ropes and hoist the sails and stand at the rudder. Let a man search faithfully: let him see that when Scripture describes Christians as elected, it is as elected to faith, as elected to sanctification, as elected to, obedience; and the doctrine of election will be nothing but a stimulus to effort. It will not act as a soporific. I shall cut away the boat, and let drive all human devices, and gird myself, amid the fierceness of the tempest, to steer the shattered vessel into port. (H. Melvill, B. D.)
Of election to everlasting life
I. Our first business is, to show what election is. It is that decree of God whereby some men are chosen out from among the rest of mankind, and appointed to obtain eternal life by Jesus Christ, flowing from the mere good pleasure of God; as appears from the text. So the elect are they whom God has chosen to everlasting life (Act_13:48).
II. I proceed to show who are elected. Who they are in particular, God only knows; but in general we say, that it is not all men, but some only. For where all are taken, there is no choice made.
III. The next head is to shew what they are chosen to.
1. They are chosen to be partakers of everlasting life. Hence the scripture speaks of some being ordained to eternal life (Act_13:48), and of appointing them to obtain salvation (1Th_5:9), God appoints some to be rich, great, and honourable, some to be low and mean in the world: but electing love appoints those on whom it falls to be saved from sin, and all the ruins of the fall; its great view is to eternal glory in heaven.
2. They are chosen also to grace as the mean, as well as to glory as the end. Gods predestinating them to eternal blessedness includes both, as in the text; and it further appears from 2Th_2:13. Hence faith is held out as a certain consequent of election (Act_13:48). As many as were ordained unto eternal life, believed. The man who intends to dwell in a house yet unbuilt, intends also the means by which it may be made a fit habitation. And therefore there is no ground from the decree of election to slight the means of salvation.
IV. Let us consider the properties of election.
1. It is altogether free, without any moving cause, but Gods mere good pleasure. No reason can be found for this but only in the bosom of God.
2. Election is eternal. They are elected from all eternity (Eph_1:4), chosen before the foundation of the world; (2Ti_1:9). All Gods decrees are eternal (Eph_1:11). Because God is eternal, His purposes must be of equal duration with His existence.
3. It is particular and definite.
4. It is secret, and cannot be known till God is pleased to discover it.
V. The next thing is to show, that all the elect, and they only, are in time brought out of a state of sin and misery into a state of salvation.
1. All the elect are redeemed by Christ (Joh_10:15). None other but the elect are brought into a state of salvation; none but they are redeemed, sanctified, and believe in the Lord Jesus Christ (Joh_17:9).
VI. I come to show by whom the elect are saved. It is by Christ the Redeemer. Hence the apostle says (Tit_3:4-6).
1. Before the elect could be delivered from that state of sin and misery into which they had brought themselves, a valuable satisfaction behoved to be given to the justice of God for the injury done by sin. It is evident from Scripture that God stood upon full satisfaction, and would not remit one sin without it. Several things plead strongly for this: As,
(1) The infinite purity and holiness of God.
(2) The justice of God.
(3) The wisdom of God.
(4) The truth and veracity of God. He must be true to His threatenings as well as to His promises.
2. As satisfaction to justice was necessary, and that which God insisted upon, so the elect could not give it themselves, neither was there any creature in heaven or earth that could do it for them (Isa_63:5). This is the desperate and forlorn condition of the elect by nature as well as others. God pitched upon Christ in His infinite grace and wisdom as the fittest person for managing this grand design.
4. Christ accepted the office of a Redeemer, and engaged to make His soul an offering for sin. He cheerfully undertook this work in that eternal transaction that was between the Father and Him.
5. Christ satisfied offended justice in the room of the elect, and purchased eternal redemption for them. He became obedient unto death, even the death of the cross (Php_2:8). Thus the elect are saved by the Lord Jesus Christ.
I shall conclude all with a few inferences.
1. Behold here the freedom and glory of sovereign grace, which is the sole cause why God did not leave all mankind to perish in the state of sin and misery, as He did the fallen angels.
2. This doctrine should stop mens murmurings, and silence all their pleadings with or against God.
3. This is ground of humility and admiration to the elect of God, and shows them to what they owe the difference that is between them and others, even to free grace. (T. Boston, D. D.)
On election
I. State the doctrine itself. The word rendered predestinated denotes simply predetermined, or foreordained (See Act_4:27-28),
1. It proceeds on the assumption of the fact that man is in a state of guilt, condemnation, and ruin: that, in himself considered, he is without any claim on the Divine favour, without help and without hope.
2. In maintaining the doctrine under consideration, it is assumed that a sufficient, complete, and glorious redemption has been accomplished and revealed.
3. This salvation is proclaimed to all men, without restriction; and all are freely invited to receive its blessings. Is not the blessed God sincere, in all the proffers of His mercy? Can there be any secret counsels at variance, in reality, with the overtures of His grace?
4. All men, if left to themselves, disregard the overtures of mercy, and neglect the great salvation.
5. That grace which God now communicates to the hearts of men, He has resolved and decreed, from all eternity, to communicate.
II. Remove misconceptions. Let it be observed--
1. That the leading object of our present inquiry regards not an abstract truth, involved in metaphysical obscurity, but a matter of fact, to be determined by scriptural testimony.
2. That the proof of the fact and of the doctrine of election, does not rest on a few insulated texts of Scripture. A minister of the gospel, lately deceased, who was distinguished by no common share of mental energy, discovered, on one occasion, that he had armed against himself the strongest prejudices of a very intelligent hearer, by preaching the doctrine of election. In his private writings he thus records the conversation which ensued:--I told her that I had no choice; the doctrine was not mine; nor did the evidence rest on the words elect and election. I advised her to read the fifth and sixth chapters of the Gospel of John, in which the word election does not once occur, but which are full of the doctrine itself. She followed my advice, and in a few days she was confirmed in the belief of this truth. I then advised her to read the seventeenth chapter of John; and she acknowledged, that it was full of the same truth. I asked her, to what conclusion her experience led her on the subject;--whether she had chosen Christ as the Saviour of her soul? Yes, she exclaimed. And do you think He has chosen you? Yes, I do, she replied. If you chose Him first, I rejoined, you made yourself to differ, and salvation is of works: if the Divine choice was first, your choice of Christ was the effect of it, and salvation is of grace. This, she added, is the fact. Then, I concluded, fact, matter of fact, establishes the doctrine of election. Her peace now flowed like a river, bearing all abjections before it, and her blessedness was as the waves of the sea.
3. The doctrine does not in the least restrict the free invitation of the gospel. God has given these invitations in full sincerity. He has given them on the finished and accepted redemption of His Beloved Son. The only barrier between the sinner and salvation is his cherished unbelief.
4. This doctrine does not in the slightest degree affect mans obligation to repent and to believe the gospel. Mans responsibility arises out of his rational and moral nature, and his relation to the God that made him. He does net cease to be accountable, because he has made himself sinful; for were this the case, a man would only have to become a depraved and abandoned transgressor, in order to exonerate himself from all further obligation to obey the Author of his existence.
5. This fact--that there is a Divine election--does not create an obstacle to the salvation of any human being. From the remarks already made, it is apparent, that if any man perish, he must perish in consequence of his own unbelief. In the investigation of the Word of God, I discover no traces of any decree involving an appointment to wrath irrespective of guilt. Throughout the Bible, the perdition of the soul is ascribed, not to Gods decree, but to mans transgression. No human being will be condemned at the last day, on the ground of not being included in the election of grace.
6. This doctrine, rightly understood, has no tendency unfavourable to the interests of practical religion.
III. The effects which a correct view and a cordial reception of this doctrine are calculated to produce on the mind and heart of the believer.
1. The belief of this doctrine is calculated to extend and to elevate our views of the character of God.
2. This doctrine presents the most vivid exhibition of the certainty of the final salvation of all who truly believe in the Divine Redeemer.
3. This doctrine is adapted to produce the deepest humility. Every truth associated with this doctrine is a humbling truth. We are reminded, at every step of our researches, of some trait in our own character, or in the character of the blessed God, which is calculated to humble the heart. We are reminded, that we are, by nature, children of wrath--that by unmerited grace alone we can be saved. Where is boasting then? It is excluded; that no flesh should glory in His presence; that according as it is written, He that glorieth, let him glory in the Lord.
4. Finally, The subject under consideration is designed and adapted to call forth the most grateful and adoring praise. (H. F. Burder, D. D.)
Good men the subjects of Divine thoughts from all eternity
Every true Christian, then, as a member of Christs body, is thus an elect and predestinated person, and as such has been, along with Christ Himself--the Head of that body--an object of thought to the Almighty Lord of Life during the eternity bygone. But now what an awful dignity is thus seen at once to gather around the existence of a predestinated soul, around one whose appearance and character are both the subject and result of the never commenced meditations and resolves of the Omniscient and Eternal Mind. We look, if at all given to such reflections, with a feeling of profound interest upon a stone, which has been agitated far ages on the sunken floor of the ocean, and which is at length cast up by the sounding sea, rounded by the attrition of the sea bottom, and by the currents of unnumbered centuries--an agate or carnelian, that was being rolled and polished by the billows before the old empires of antiquity were founded, or before the deluge, or before the creation of man. We gaze awestruck upon these everlasting hills, whose summits were standing above the universal waters before some of the other continents were made, and whose stratified contents, rich with the fossils of successive worlds, and the deep-lying beds of molten and crystallized porphyry and granite below them, indicate an era of upheaval that is lost in the mists and twilights of remotest eld. But what are such feelings of awe and wonder at such immeasurable antiquity, compared with those which fill the soul when we look upon a Person older than all geological chronology, older than the stars, whose goings forth have been from everlasting. On Christ, whose countenance, whose aspect, marred more than any mans, whose history, instinct with miracles, whose words, full of grace and truth, were the manifestations of a Divine purpose as ancient in the darkness, that all the works of the visible universe--rock systems and the deepest foundations of the mountains, and constellations that have already shone through cycles which would defy even archangelic arithmetic to measure, are comparatively of yesterday. Before Abraham was, I am. Before the universe was, I was in the bosom of the Infinite. And all good men were chosen in Him. The names of all who believe in God were written before the foundation of the world, in the Lambs Book of Life. They have from eternity been there recorded by Divine love as members of Christ--of His Body, of His flesh, and of His bones. Every Christian has thus been, in ideal vision, a subject of blissful Divine thought from before all worlds. (E. White.)
The saving purpose of God in earthly realization
I. Its spiritual character (verses 3, 4).
1. Bestowing spiritual gifts.
2. Contemplating a moral change in its objects. It is not because they are already better than other men that believers are chosen, but in order that they may become so.
II. Its predetermining influence. (verses 4, 5, 9-11).
1. It works from afar. Through eternity and time--from before the foundation of the world.
2. Bestowing provisional advantage. It does not appear that by the adoption here spoken of, final salvation is implied, but rather that the Gentiles being brought nigh through the blood of Christ, are put in the way of being saved. It is well for us to consider the limits as well as the vastness of spiritual privilege.
3. Ordaining the means of salvation. In Christ.
III. Its cyclic completeness (verses 4-14).
1. Engaging successively the several Persons of the Blessed Trinity. In the progress of revelation and the history of the Church there seem to be discernible an age of the Father, an age of the Son, and an age of the Holy Ghost.
2. Perfecting human salvation. There are indicated three stages of the process of salvation, viz., election, justification through the blood of Christ, and, finally, sanctification by the Spirit. The cycle of redemption, as evolved in this passage, recalls that of Rom_8:28-30.
3. Consummating the order of the universe. In Christ all things are summed up, i.e., He is the Head and Representative of time, creation, humanity, etc. They gather about Him as their true Centre and Lord.
IV. Its resultant glory (verses 6, 12, 14). (A. F. Muir, M. A.)
The electing love of God
I. As expressive of the Divine character. Paul labours by variety and accumulation of phrases to show that in its entire manifestation it is of God and not of man. He calls attention to--
1. Its absoluteness. It is according to the good pleasure of His will, i.e., an absolutely free impulse and act. No cause external to the Divine Being can be discovered to account for it.
2. Its sublime consistency and harmony.
II. As affecting human destiny.
1. It reveals itself in a gracious act, viz., the choice or adoption of men as its objects.
2. It sets before itself a grand moral aim.
3. It exerts a transforming power.
III. As evoking grateful adoration (verse 6). The objects of saving grace realizing the benefits it confers,
1. Bless God with their lips.
2. Glorify Him in their lives. (A. F. Muir, M. A.)
Gods purpose in election
What was God driving at in His electing some out of the lump of mankind? Was it only their impunity He desired, that while others were left to swim in torment and misery, they should only be exempted from that infelicity? No, sure; the apostle will tell us more. He hath chosen us in Him before the foundation of the world, that we should be holy. Mark, not because He foresaw that they would be of themselves holy, but that they should be holy; this was that God resolved He would make them to be. As if some curious workman, seeing a forest growing upon his own ground of trees (all alike, not one better than another), should mark some above all the rest, and set them apart in his thoughts, as resolving to make some rare pieces of workmanship of them. Thus God chose some out of the lump of mankind, whom He set apart for this purpose, to carve His own image upon them, which consists in righteousness and true holiness; a piece of such rare workmanship which, when God hath intended, and shall show it to men and angels, will appear to exceed the fabric of heaven and earth itself. (W. Gurnall.)
Election
1. The elector is the Father, to whom it belongs to originate all things. The purpose of eternal love flows directly from the Divine mind, as its heavenly source (Rom_8:29; 2Th_2:13)
2. The person in whom the election is made is the Son. We are chosen in Him as the Divine Mediator, and predestinated Election-Head, in whom, by means of our union with Him, we find a supply for all our wants, strength for our weakness, joy for our sorrow, light for our darkness, and eternal life for our all-sufficient portion at last.
3. As to the date of this election; it is before the foundation of the world (comp. Mat_13:35, Joh_17:4, Luk_11:50, Mat_14:34, 1Pe_1:20). This is the same as the expression, Before the ages or worlds (1Co_2:7; comp. Eph_3:9, Col_1:26, 2Ti_1:9, and Rom_16:25). This is the ancient love of God to His people of which the Scriptures are so full, and on which the believing soul delights to dwell. His love is no impulsive feeling, varying with the changes of the creature, but the steady, irreversible purpose of His grace, based on the life and death, the doing and dying of the Mediator.
4. The purpose of this election is very clearly stated in one passage--That we should be holy and without blame before Him in love. Holy means separated, consecrated, devoted to Gad. He would have a loving, devoted, holy, people, and for this end He elects them. (W. Graham, D. D.)
Gods choice and desire
I. Let us observe the first outflow of these heavenly blessings. The fountain of eternal love burst forth in our election--According as He hath chosen us in Him before the foundation of the world. Consider these words one by one.
1. The first is, He hath chosen: God has a will and a choice in the matter of salvation. Is mans will to be deified? Is the whole result of the scheme of salvation to depend upon the creatures choice? God forbid.
2. Carefully note that election shapes everything: the Father has blessed us with all spiritual blessings, According as He hath chosen us in Christ. All the grace of earth and the glory of heaven come to us in accordance with the eternal choice. There is not a single boon that comes from the blessed hand of the Divine Redeemer but is stamped with the mark of Gods electing love. We were chosen to each mercy, and each mercy was appointed for us.
3. The next word is, He hath chosen us. Herein is grace indeed. What could there be in us that the Lord should choose us? Some of us feel ourselves the most unworthy of the unworthy, and we can see no trace of a reason for our being chosen. So far from being choice men in our own esteem, we feel ourselves by nature to be the very reverse. But if God has chosen us, then let our hearts love Him, our lips extol Him, our hands serve Him, our whole lives adore Him.
4. Then we are told, he has chosen us in Christ Jesus. He first chose Christ as the head, and then looked through Christ upon us, and chose us to be members of Christs mystical body.
5. The time when this choice was made--Before the foundation of the world, the earliest conceivable period. The choice is no sudden act.
II. The designed result of all this blessing.
1. It is Gods eternal design that His people should be holy. When you grow in grace, and faith, and hope, and joy, all that growth is towards holiness. There is something practical in every boon that comes from the Fathers hand, and you should pray to Him that you may by each one conquer sin, advance in virtue and perfect holiness in His fear. The ultimate end of election is the praise of the glory of Divine grace, but the immediate and intermediate end is the personal sanctification of the chosen.
2. The Father chose us to Himself that we might be without blame before Him in love. He would have us blameless, so that no man can justly find fault with us; and harmless, so that our lives may injure none, but bless all.
3. But notice where and what kind of holiness this is: holy and blameless before Him. It would be something to be perfect before the eyes of men who are so ready to criticize us; but to be blameless before Him who reads our thoughts and sees our every failure in a moment--this is an attainment of a far higher order. To conclude, we are to be holy and blameless before Him in love. Love is the anointing oil which is to be poured on all the Lords priests; when he has robed them in their spotless garments, they shall partake of the unction of love. (C. H. Spurgeon.)
Gods election of men in Jesus Christ
I. That God, before He made the world, chose some persons of His own free grace to become His children, or to be made holy and happy.
1. There is a manifest difference between the children of men in this world.
2. This difference between men, or this distinction of the righteous from the wicked, is not ascribed in Scripture, originally and supremely, to the will and power of man, as the cause of it, but to the will and power of God, and to His Spirit working in them.
3. The distinction that is made by this work of God in the heart of men, is attributed in Scripture, not to any merit in man, which God foresaw, but to the free grace of God toward His people, and His special choice or election of them, to be partakers of these blessings.
4. This choice of persons to sanctification and salvation by the grace on God is represented in Scripture, as before the foundation of the world, or from eternity.
II. That God from the beginning appointed His Son Jesus Christ to be the medium of exercising all this grace, and gave His chosen people to the care of His Son, to make them partakers of these blessings.
1. Let us consider what it was that Christ undertook, as the chosen Saviour of His people (Joh_1:18; Joh_17:5; Joh_16:28; Php_2:7; Heb_2:14; Gal_4:4; Rom_8:3; Eph_5:30).
2. Let us take a brief survey of the articles of this covenant on God the Fathers side. Whatsoever powers, or honours, or employments He bestowed on His Son, we have reason to suppose it was in pursuance of this original covenant of grace and salvation. First then, we may justly conclude, that God engaged to employ Him in the work of creation, as a foundation of His future kingdom among men; by Him God made angels, and they shall be His ministering Spirits, for the men who shall be heirs of his salvation; by Him God created mankind, and He shall be Lord of them all; by Him the Blessed God made His own people, and He shall save them. Again, We may suppose it was agreed by the Father, that He should be the King of Israel, which was the visible Church of God, as a type of His kingdom, and the government of His invisible Church; that He should fix His dwelling in a cloud of glory, in His holy hill of Sion (Psa_2:6-7), and should govern the Jewish nation by judges, or priests, or kings, as His deputies, till He Himself should appear in the flesh. God the Father undertook also to furnish Him with everything necessary for His appearance and His ministry here upon earth, to prepare a body for Him (Heb_10:5), to give Him the Spirit without measure (Joh_3:34; Isa_11:2), to bear Him up through all His sufferings, to accept His sacrifice and atonement for sin, to raise Him up from the dead, to exalt Him not only to the former glory which He had with Him before the world was, which He asks for as a matter of agreement (Joh_17:4-5), but to honour Him at His right hand with superior powers.
1. Since we are chosen to be holy, as well as happy, we may search and find out our election by our sanctification, and make it sure and evident.
2. Let those who by a sincere search have found the blessed marks and evidences of their election in Christ Jesus take the comfort of it, rejoice in it, and walk worthy of so Divine a privilege. See that you keep your evidences of grace ever clear and bright by holy watchfulness, that ye may have a strong defence in every hour of temptation.
In conclusion:
1. I infer that there are some doctrines wherein the reason of man finds many difficulties, and which the folly of man would abuse to unhappy purposes, which yet are plain and express truths asserted in the Word of God. Among these, we place the great doctrine of the election of sinners in Christ to be made holy and happy.
2. However this doctrine may be opposed by the reasonings of men, and even ridiculed by a bold jest, yet, if it then appear to be a Divine truth, as the Scriptures now seem to teach us, the blessed God will not be ashamed of it in the last great day; then shall He unfold all the scheme of His original counsels, and spread abroad His transactions towards mankind, before the face of all His intelligent creatures. I cannot think, that any of the cavils of wit against this doctrine will stand before the light of the great tribunal.
3. The whole chain and current of our salvation, from the beginning to the end, arises and proceeds all the way from the free grace of God, through the mediation of His Son Jesus Christ. God and His Son must have the glory, and pride must be hid from man forever. (Dr. Watts.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v6 Chapter 3
Chapter 3
THE BESTOWMENT OF GRACE
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Eph_1:6-12
THE blessedness of men in Christ is not matter of purpose only, but of reality and experience. With the word grace in the middle of the sixth verse the apostles thought begins a new movement. We have seen Grace hidden in the depths of eternity in the form of sovereign and fatherly election, lodging its purpose in the foundation of the world. From those mysterious depths we turn to the living world in our own breast. There, too, Grace dwells and reigns: "which grace He imparted to us, in the Beloved, -in whom we have redemption through His blood." The leading word of this clause we can only paraphrase; it has no English equivalent. St. Paul perforce turns grace into a verb; this verb occurs in the New Testament but once besides, in Luk_1:28, the angels salutation to Mary: "Hail thou that art highly favoured (made-an-object-ofgrace)." If we could employ our Verb to grace in a sense corresponding to that of the noun grace in the apostles dialect and nearly the opposite of to disgrace, then graced would signify what he means here, viz., treated with grace, made its recipients.
God "showed us grace in the Beloved"-or, to render the phrase with full emphasis, "in that Beloved One"-even as He "chose us in Him before the worlds foundation" and "in love predestined us for adoption." The grace is conveyed upon the basis of our relationship to Christ: on that ground it was conceived in the counsels of eternity. The Voice from heaven which said at the baptism of Jesus and again at the transfiguration, "This is My Son, the Beloved," uttered Gods eternal thought regarding Christ. And that regard of God toward the Son of His love is the fountain of His love and grace to men.
Christ is the Beloved not of the Father alone, but of the created universe. All that know the Lord Jesus must needs love and adore Him-unless their hearts are eaten out by sin. Not to love Him is to be anathema. "If any man love Me," said Jesus, "My Father will love him." Nothing so much pleases God and brings us into fellowship with God so direct and joyous, as our love to Jesus Christ. About this at least heaven and earth may agree, that He is the altogether lovely and loveworthy. Agreement in this will bring about agreement in everything. The love of Christ will tune the jarring universe into harmony.
I. of grace bestowed, the first manifestation, in the experience of Paul and his readers, was "the forgiveness of their trespasses". {comp. Eph_2:13-18} This is "the redemption" that "we have." And it comes "through His blood." The epistles to the Galatians and Romans expound at length the apostles doctrine touching the remission of sin and the relation of Christs death to human transgression. To "redemption" we shall return in considering Eph_1:4, where the word is used, as again in Eph_4:30, in its further application.
Rom_3:22-26 "the redemption that is in Christ Jesus" is declared to be the means by which we are acquitted in the judgment of God from the guilt of past transgressions. And this redemption consists in the "propitiatory sacrifice" which Christ offered in shedding His blood-a sacrifice wherein we participate "through faith." The language of this verse contains by implication all that is affirmed there. In this connection, and according to the full intent of the word, redemption is "release by ransom." The life-blood of Jesus Christ was the "price" that He paid in order to secure our lawful release from the penalties entailed by our trespasses. This Jesus Christ implied beforehand, when He spoke of "giving His life a ransom for many"; and when He said, in handing to His disciples the cup of the Last Supper: "This is My blood, the blood of the covenant, which is shed for many for the remission of sins." Using another synonymous term, St. Paul tells us that "Christ bought us out of the curse of the law"; and he bases on this expression a strong practical appeal: "You are not your own, for ye were bought with a price." These sayings, and others like them, point unmistakably to the fact that our trespasses as men against Gods inflexible law, apart from Christs intervention, must have issued in our eternal ruin. By His death on the cross Christ has made such amends to the law, that the awful sentence is averted, and our complete release from the power of sin is rendered possible.
On rising from the dead our Saviour commissioned the apostles to "proclaim in His name repentance and remission of sins to all nations." {Luk_24:47} It was thus He proposed to save the world. This proclamation is the "good news" of the gospel. The announcement meets the first need of the serious and awakened human spirit. It answers the question which arises in the breast of every man who thinks earnestly about his personal relations to God and to the laws of his being. We cannot wonder that St. Paul sets the remission of sins first amongst the bestowments of Gods grace, and makes it the foundation of all the rest.
Does it occupy the like position in modern Christian teaching? Do we realise the criminality of sin, the fearfulness of Gods displeasure, the infinite worth of His forgiveness, and the obligations under which it places us, as St. Paul and his converts did? or even as our fathers did a few generations ago. "It is my impression," writes Dr. R. W. Dale, "that both religious people and those who do not profess to be religious must be conscious that Gods Forgiveness, if they ever think of it at all, does not create any deep and strong emotion The difference between the way in which we think of the Divine Forgiveness and the way in which it was thought of by David and Isaiah, by Christ Himself, by Peter, Paul, and John; by the saints of all Christian Churches in past times, both in the East and in the West; by the leaders of the Evangelical Revival in the last century-the difference, I say, between the way in which the Forgiveness of sins was thought of by them, and the way in which we think of it, is very startling. The difference is so great, it affects so seriously the whole system of the religious thought and life, that we may be said to have invented a new religion The difference between our religion and the religion of other times is this-that we do not believe that God has any strong resentment against sin or against those who are guilty of sin: And since His resentment has gone, His mercy has gone with it. We have not a God who is more merciful than the God of our fathers, but a God who is less righteous; and a God who is not righteous, a God who does not glow with fiery indignation against sin, is no God at all."
These are solemn words, to be deeply pondered. They come from one of the most sagacious observers and justly revered teachers of our time. We have made a real advance in breadth and human sympathy; and there has been throughout our Churches a genuine and much-needed awakening of philanthropic activity. But if we are "departing from the living God," what will this avail us? If "the redemption through Christs blood, the forgiveness of our trespasses," is no longer to us the momentous and glorious fact that it was to the apostles, then it is time to ask whether our God is in truth the same as theirs, whether He is still the God and Father of our Lord Jesus Christ-whether we are not, haply, fabricating for ourselves another gospel. Without a piercing sense of the shame and ruin involved in human sin, we shall not put its remission where St. Paul does, at the foundation of Gods benefits to men. Without this sentiment, we can only wonder at the passionate gratitude with which he receives the atonement and measures by its completeness the riches of Gods grace.
II. Along with this chief blessing of forgiveness, there came another to the apostolic Church. With the heart the mind, with the conscience the intellect, was quickened and endowed: "which (grace) He shed abundantly upon us in all wisdom and intelligence."
This sequel to Eph_1:7 is somewhat of a surprise. The reader is apt to slur over Eph_1:8, half sensible of some jar and incongruity between it and the context. It scarcely occurs to us to associate wisdom and good sense with the pardon of sin, as kindred bestowments of the gospel. Minds of the evangelical order are often supposed, indeed, to be wanting in intellectual excellences and indifferent to their value. Is it not true that "not many wise after the flesh were called"? Do we not glory above everything in preaching a "simple gospel"?
But there is another side to all this. "Christ was made of God unto us wisdom." This attribute the apostle even sets first when he writes to the wisdom-seeking Greeks, mocked by their worn-out and confused philosophies. {1Co_1:30} To a close observer of the primitive Christian societies few things must have been more noticeable than the powerful mental stimulus imparted by the new faith. These epistles are a witness to the fact. That such letters could be addressed to communities gathered mainly from the lower ranks of society-consisting of slaves, common artisans, poor women-shows that the moral regeneration effected in St. Pauls converts was accompanied by an extraordinary excitement and activity of thought. In this the apostle recognised the work of the Holy Spirit, a mark of Gods special favour and blessing. "I give thanks always for you," he writes to the Corinthians, "for the grace of God that was given you in Christ Jesus, that in everything you were enriched by Him, in all word and all knowledge." The leaders of the apostolic Church were the profoundest thinkers of their day; though at the time the world held them for babblers, because their dialect was not in its schools. They drew from stores of wisdom and knowledge hidden in Christ, which none of the princes of this world knew. Of such wisdom our epistle is full, and God "has made it to abound" to the readers in these inspired pages. Pauls "understanding in the mystery of Christ" was always deepening. In his lonely prison musings the length and breadth of the Divine counsels are disclosed to him as never before. He sees the course of the ages and of the universe being illuminated by the light of the knowledge of Christ. And what he sees, all men are to see through him. {Eph_3:9} Blessed be God who has given to His Church through His apostles, and through the great Christian teachers of every age, His precious gifts of wisdom and prudence, and made His grace richly to overflow from the heart into the mind and understanding of men!
This intellectual gift is twofold: phronesis as well as sophia, -the bestowment not only of deep spiritual thought, but of moral sagacity, good sense, and thoughtfulness: This is a choice charism - a mercy of the Lord. For want of it how sadly is the fruit of other graces spoilt and wasted. How brightly it shines in St. Paul himself! What luminous and wholesome views of life, what a fund of practical sense, there is in the teaching of this letter.
St. Paul rejoices in these gifts of the understanding and claims them for the Church, having in his view the false knowledge, the "philosophy and vain deceit" that was making its appearance in the Asian Churches. {Col_2:4,Col_2:8, etc.} Our safeguard against intellectual perils lies not in ignorance, but in deeper heart-knowledge. When the grace that bestows redemption through Christs blood adds its concomitant blessing of enlightenment, when it elevates the mind as it cleanses the heart, and abounds to. us in all wisdom and prudence, the winds of doctrine and the waves of speculation blow and beat in vain; they can but bring health to a Church thus established in its faith.
Eph_1:9-10 describe the object of this. new knowledge. They state the doctrine which gave this powerful mental impulse to the apostolic Church, disclosing to it a vast field of view, and supplying the most fertile and vigorous principles of moral wisdom. This impulse lay in the revelation of Gods purpose to reconstitute the universe in Christ. The declaration of "the mystery of His will" comes in at this point episodically, and by the way; and we reserve it for consideration to the end of the present chapter.
But let us observe here that our wisdom and prudence lie in the knowledge of Gods will. Truth is not to be found in any system of logical notions, in schemes and syntheses of the laws of nature or of thought. The human mind can never rest for long in abstractions. It will not accept for its basis of thought that which is less real and positive than itself. By its rational instincts it is compelled to seek a Reason and a Conscience at the centre of things, -a living God. It craves to know "the mystery of His will."
III. Eph_1:2 fills up the measure of the bestowment of grace on sinful men. The present anticipates the future; faith and love are lifted to a glorious hope. "In whom also (i.e., in Christ) we received our heritage, predestinated to it, according to His purpose who works all things according to the counsel of His will."
Following Meyer and other great interpreters, we prefer in this passage the rendering of the English Authorised Version ("we obtained an inheritance") to that of the Revised ("we were made a heritage"). "Fore-ordained" carries us back to Eph_1:5 - to the phrase "foreordained to sonship." The believer cannot be predestinated to sonship without being predestinated to an inheritance. "If children, then heirs". {Rom_8:17} But while in the parallel passage we are designated heirs "with" Christ, we appear in this place, according to the tenor of the context, as heirs "in" Him. Christ is Himself the believers wealth, both in possession and hope: all his desire is to gain Christ. {Php_3:8} The apostle gives thanks here in the same strain as in Col_1:12-14, "to the Father who qualified us (by making us His sons) to partake of the inheritance of the saints in the light." In that thanksgiving we observe the same connection as in this between our "forgiveness" (Eph_1:7) and our "enfeoffment," or investment with the forfeited rights of sons of God (Eph_1:5, Eph_1:11).
The heritage of the saints in Christ is theirs already, by actual investiture. The liberty of sons of God, access to the Father, the treasures of Christs wisdom and knowledge, the sanctifying Spirit and the moral strength and joy that He imparts, these form a rich estate of which ancient saints had but foretastes and promises. In the all-controlling "counsel of His will," God wrought throughout the course of history to convey this heritage to us. We are children of "the fulness of the times," heirs of all the past. For us God has been working from eternity, on us the ends of the world have come. Thus from the summit of our exaltation in Christ the apostle looks backward to the beginning of Divine history.
From the same point his gaze sweeps onward to the end. Gods purpose embraces the ages to come with those of the past. His working will not cease till the whole counsel is fulfilled. What we have of our inheritance, though rich and real, holds in it the promise of infinitely more; and the Holy Spirit is the "earnest of our inheritance" (Eph_1:14). God intends "that we should be to the praise of His glory." As things are, His glory is but obscurely visible in His saints. "It doth not yet appear what we shall be," - and will not appear until the unveiling of the sons of God. {Rom_8:18-25} One day Gods glory in us will burst forth in its splendour. All beholders in heaven and earth will then sing "to the praise of His glory," when it is seen in His redeemed and godlike sons. Eph_1:9-10 ("which He purposed upon the earth") are, as we have said, a parenthesis or episode in the passage just reviewed. Neither in structure nor in sense would the paragraph be defective, had this clause been wanting. With the "in Him" repeated at the end of Eph_1:10, St. Paul resumes the main current of his thanksgiving, arrested for a moment while he dwells on "the mystery of Gods will."
This last expression (Eph_1:9), notwithstanding what he has said in Eph_1:4 and Eph_1:5, still needs elucidation. He will pause for an instant to set forth once more the eternal purpose, to the knowledge of which the Church is now admitted. The communication of this mystery is, he says, "according to Gods good pleasure which he purposed in Christ (comp. Eph_1:4), for a dispensation of the fulness of the times, intending to gather up again all things in the Christ-the things in the heavens, and the things upon the earth."
God formed in Christ the purpose, by the dispensation of His grace, in due time to re-unite the universe under the headship of Christ. This mysterious design, hitherto kept secret, He has made known unto us. Its manifestation imparts a wisdom that surpasses all the wisdom of former ages. Such is the drift of this profound deliverance.
The first clause of Eph_1:10 supplies a datum for its interpretation. "The fulness of the times," in St. Pauls dialect, can only be the time of Christ. The dispensation which God designed of old is that in which the apostle himself is now engaged; it is the dispensation, or administration ("economy"), of the grace and truth that came by Jesus Christ, whether God be conceived as Himself the Dispenser, or through the stewards of His mysteries. The Messianic end was to Pauls Jewish thought the denouement of antecedent history. How long this age would continue, into what epochs it might unfold itself, he knew riot; but for him the fulness of the times had arrived. The Son of God was come; the kingdom of God was amongst men. It was the beginning of the end. It is a mistake to relegate this text to the dim and distant future, to some far-off consummation. We are in the midst of the Christian reconstruction of things, and are taking part in it. The decisive epoch fell when "God sent forth His Son." All that has followed, and will follow, is the result of this mission. Christ is all things, and in all; and we are already complete in Him.
What, then, signifies this "gathering-into-one" or "summing-up" of all things in Christ? Our "recapitulate" is the nearest equivalent of the Greek verb, in its etymological sense. In Rom_13:8-9 the same word is used, where the several commands of the second table of the Decalogue are said to be "comprehended in this word, namely, Thou shalt love thy neighbour as thyself." This summing up is not a generalisation or compendious statement of the commands of God; it signifies their reduction to a fundamental principle. They are unified by the discovery of a law that underlies them all. And while thus theoretically explained, they are made practically effective: "For love is the fulfilling of the law."
Similarly, St. Paul finds in Christ the fundamental principle of the creation. For those who think with him, God has by the Christian revelation already brought all things to their unity. This summing up-the Christian inventory and recapitulation of the universe-the apostle has formally stated in Col_1:15-20 : "Christ is Gods image and creations firstborn. In Him, through Him, for Him all things were made. He is before them all; and in Him they have their basis and uniting bond. He is equally the Head of the Church and the new creation, the firstborn out of the dead, that He might hold a universal presidence-charged with all the fulness, so that in Him is the ground of the reconciliation no less than of the creation of all things in heaven and earth." What can we desire more comprehensive than this? It is the theory and programme of the world revealed to Gods holy apostles and prophets.
The "gathering into one" of this text includes the "reconciliation" of Col_1:20, and more. It signifies, beside the removal of the enmities which are the effect of sin, {Eph_2:14-16} the subjection of all powers in heaven and earth to the rule of Christ (Eph_2:21-22), the enlightenment of the angelic magnates as to Gods dealings with men, {Eph_3:9-10} -in fine, the rectification and adjustment of the several parts of the great whole of things, bringing them into full accord with each other and with their Creators will. What St. Paul looks forward to is, in a word, the organisation of the universe upon a Christian basis. This reconstitution of things is provided for and is being effected "in the Christ." He is the rallying point of the forces of peace and blessing. The organic principle, the organising Head, the creative nucleus of the new creation is there. The potent germ of life eternal has been introduced into the worlds chaos; and its victory over the elements of disorder and death is assured.
Observe that the apostle says "in the Christ." He is not speaking of Christ in the abstract, considered in His own Person or as He dwells in heaven, but in His relations to men and to time. The Christ manifest in Jesus, {Eph_4:20-21} the Christ of prophets and apostles, the Messiah of the ages, the Husband of the Church, {Eph_5:23} is the author and finisher of this grand restoration.
Christs work is essentially a work of "restoration." We must insist, with Meyer, upon the significance of the Greek preposition in Pauls compound verb (ana-, equal to re-in "restore" or "resume"). The Christ is not simply the climax of the past-the Son of man and the recapitulation of humanity, as man is of the creatures below him, summing up human development and lifting it to a higher stage-though He is all that. Christ "rehabilitates" man and the world. He re-asserts the original ground of our being, as that exists in God. He carries us and the world forward out of sin and death, by carrying us back to Gods ideal. The new world is the old world repaired, and in its reparation infinitely enhanced-rich in the memories of redemption, in the fruit of penitence and the discipline of suffering, in the lessons of the cross. "All things" in heaven and earth it was Gods good pleasure in the Christ to gather again into one. Is this a general assertion concerning the universe as a whole, or may we apply it with distributive exactness to each particular thing? Is there to be, as we fain would hope, no single exception to the "all things"-no wanderer lost, no exile finally shut out from the Holy City and tree of life? Are all evil men and demons, willing or against their will, to be embraced somehow and at last-at last-in the universal peace of God?
It is impossible that the first readers should have so construed Pauls words. {Eph_5:5} He has not forgotten the "unquenchable fire," the "eternal punishment," nor dare we. "If any thing is certain about the teaching of Christ and His apostles, it is that they warned men not to reject the Divine mercy, and so to incur irrevocable exile from Gods presence and joy. They assumed that some men would be guilty of this supreme crime, and would be doomed to this supreme woe" (Dale). There is nothing in this text to warrant any man in presuming on the mercy or the sovereignty of God, nothing to justify us in supposing that, deliberately refusing to be reconciled to God in Christ, we shall yet be reconciled in the end despite ourselves.
St. Paul assures us that God and the world will be reunited, and that peace will reign through all realms and orders of existence. He does not, and he could not, say that none will exclude themselves from the eternal kingdom. Making men free, God has made it possible for them to contradict Him, so long as they have any being. The apostles words have their note of warning, along with their boundless promise. There is no place in the future order of things for aught that is out of Christ. There is no standing-ground anywhere for the unclean and the unjust, for the irreconcilable rebel against God. "The Son of man shall send forth His angels, and they shall gather out of His kingdom all things that offend and them that do iniquity."
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain On vv4–7 4. According as. “Even as,” in Revision. Chosen us…
4. According as. “Even as,” in Revision. Chosen us in him before the foundation of the world. This does not affirm that God chose some individuals and rejected others, but that before the world was, before there was Jew or Gentile, God chose to have a people for himself, the whole church of Christ, a covenant people confined to no one earthly race. Holy and without blame. God chose them that they might be holy. Holiness is the proof that a church is a chosen church.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On v5 5-8. “In love having predestinated us unto sonship in…
5-8. “In love having predestinated us unto sonship in himself through Jesus Christ.” Here is a beautiful allusion to the Father’s love, which moved him to interpose the wonderful redemptive scheme.
“O for this love let rocks and hills Their lasting silence break, And all harmonious human tongues Their Savior’s praises speak.
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Angels, assist our mighty joys; Strike all your harps of gold;
But when you reach your highest notes, His love can ne’er be told.”
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv5, 7 Eph 1:5; Eph 1:7.
EPHESIANS
ACCORDING TO’-I.
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Eph 1:5; Eph 1:7.
That phrase, ‘according to,’ is one of the key-words of this profound epistle, which occurs over and over again, like a refrain. I reckon twelve instances of it in three chapters of the letter, and they all introduce one or other of the two thoughts which appear in the two fragments that I have taken for my text. They either point out how the great blessings of Christ’s mission have underlying them the divine purpose, or they point out how the process of the Christian life in the individual has for its source and measure the abundances, the wealth of the grace and the power of God. So in both aspects the facts of earth are traced up to, and declared to be, the outcome of the heavenly depths, and that gives solemnity, grandeur, elevation, to this epistle all its own. We are carried, as it were, away up into the recesses of the mountains of God, and we look down upon the unruffled, mysterious, deep lake, from which come the rivers that water all the plains beneath.
Now of these two types of reference to the divine will and the divine wealth, I should like to gather together the instances, as they occur in this letter, in so far as I can, in the course of a sermon, touching them, it must be, very imperfectly. But I fear that it is impossible to deal with both the phases of this ‘according to,’ in one discourse. So I confine myself to that which is suggested by the first of our two texts, in the hope that some other day we may be able to overtake the other. So then, we have set before us here the Christian thought of the divine will which underlies, and therefore is manifest by, the work of Jesus Christ, in its whole sweep and breadth. And I just take up the various instances in which this expression occurs in a great variety of forms, but all retaining substantially the same meaning.
I. Note that that divine will which underlies and is operative in, and therefore is certified to us by the whole work of Jesus Christ, in its facts and its consequences, is a ‘good pleasure.’
Now there are few thoughts which the history of the world has shown to be more productive of iron and steel in the human character than that of the sovereign will of God. That made Islam, and is the secret of its power to-day, amidst its many corruptions. Because these wild desert tribes were all stiffened, or I might say inflamed, by that profound conviction, the sovereign will of God, they came down like a hammer upon that corrupt so-called Christian Church, and swept it off the face of the earth, as it deserved to be swept. And the same thought of the sovereign will, of which we are but instruments-pawns on its chessboard-made the grand seventeenth century Puritanism in England, and its sister type of men and of religion in Holland. For this is a historically proved thesis, that there is nothing which so contributes to the formation, and valuation of, and the readiness to die for, civil liberty, as the firm grasp of that thought of the divine sovereignty. Just because a man realises that the will of God is supreme over all the earth, he rebels against all forms of human despotism.
But with all the good that is in that great thought-and the Christianity of this day sorely wants the strength that might be given it by the exhibition of that steel medicine-it wants another, ‘the good pleasure of His will.’ And that word, ‘good pleasure,’ does not express, as I think, in Paul’s usage of it, the simple notion of sovereignty, but always the notion of a benevolent sovereignty. It is ‘the good pleasure’-as it is put in another place by the same Apostle-’of His goodness.’ And that thought, let in upon the solemnity and severity of the other one, is all that it needs in order to make the man who grasps it not only a hero in conflict, and a patient martyr in endurance, but a child in his Father’s house, rejoicing in the love of his Father everywhere and always.
Paul would have us believe that if we will take the work of Jesus Christ in the facts of His life, and its results upon humanity, as our horn-book and lesson, we shall draw from that some conceptions of the great thing that underlies it, ‘the good pleasure of His will.’ We stand in front of this complex universe, and some of us say: ‘Law’; and some of us say: ‘A Lawgiver behind the law; a Person at the heart of all things’; but unless we can say: ‘And in the heart of the Person a will, which is the expression of a steadfast, omnipotent love,’ then the world seems to me to be a place of unsolvable riddles and a torture-house. There goes the great steam-roller along the road. Everybody can see that it crushes down, and makes its own path. Who drives it? The steam in the boiler, or is there a hand on the lever? And what drives the hand? Christianity answers, and answers with unfaltering lip, rising clear above contradictions apparent and difficulties real, ‘The good pleasure of His will,’ and there men can rest.
Then there is another step. Another form in which this ‘according to’ appears in this letter is, if we adopt the rendering, which I am disposed to do in the present case, of the Authorised Version rather than of the Revised, ‘according to His good pleasure ... which He hath purposed in Himself.’ The Revised Version says, ‘Which He hath purposed in Him,’ and that is a perfectly possible rendering. But to me the old one is not only more eloquent, but more in accordance with the connection. So I venture to accept it without further ado-’His good pleasure which He hath purposed in Himself.’
That brings us into the presence of that same great thought, which in another aspect is expressed in saying ‘His name is Jehovah,’ and in yet another aspect is expressed in saying ‘God is love,’ viz. the thought which sounds familiar, but which has in it depths of strength and illumination and joy, if we rightly ponder it, that, to use human words, the motive of the divine action is all found within the divine nature.
We love one another because we discern, or think we discern, lovable qualities in the being on whom our love falls. God loves because He is God. That great artesian fountain wells up from the depths, by its own sweet impulse, and pours itself out; and ‘the good pleasure of His goodness’ has no other explanation than that it is His nature and property to be merciful. And so, dear brethren, we get clean past what has sometimes been the misapprehension of good people, and has oftener been the caricatured representation of Evangelical truth which its enemies have put forth-that God was made to love and pity by reason of the sacrifice of the Son, whereas the very opposite is the case. God loves, therefore He sent His Son, ‘that whosoever believeth in Him should not perish but have everlasting life,’ and the notion of the Cross of Christ as changing the divine heart is as far away from Evangelical truth as it is from the natural conceptions that men form of the divine nature. We shake hands with our so-called antagonists and say, ‘Yes! we believe as much as you do that God does not love us because Christ died, but we believe what perhaps you do not, that Christ died because God loves us, and would save us.’ ‘The good pleasure which He hath purposed in Himself.’
Then, still further, there is another aspect of this same divine will brought out in other parts of this letter, of which this is a specimen, ‘Having made known unto us the mystery of His will, according to His good pleasure which He hath purposed in Himself, that in the dispensation of the fulness of the times He might gather together in one all things in Christ,’ which, being turned into more modern phraseology, is just this-that the great aim of that divine sovereign will, self-originated, full of loving-kindness to the world, is to manifest to all men what God is, that all men may know Him for what He is, and thereby be drawn back again, and grouped in peaceful unity round His Son, Jesus Christ. That is the intention which is deepest in the divine heart, the desire which God has most for every one of us. And when the Old Testament tells us that the great motive of the divine action is for ‘My own Name’s sake,’ that expression might be so regarded as to disclose an ugly despot, who only wants to be reverenced by abject and submissive subjects. But what it really means is this, that the divine love which hovers over its poor, prodigal children because it is love, and, therefore, lovingly delights in a loving recognition and response, desires most of all that all the wanderers should see the light, and that every soul of man should be able to whisper, with loving heart, the name, ‘Abba! Father!’ Is not that an uplifting thought as being the dominant motive which puts in action the whole of the divine activity? God created in order that He might fling His light upon creatures, who should thereby be glad. And God has redeemed in order that in Jesus Christ we might see Him, and, seeing Him, be at rest, and begin to grow like Him. This is the aim, ‘That they might know Thee, the only true God ... whom to know is eternal life.’ And so self-communication and self-revelation is the very central mystery of the will.
But that is not all. Another of the forms in which this phrase occurs tells us that that great purpose, the eternal purpose which He purposed in Christ Jesus our Lord, was that, ‘Now unto the principalities and powers in heavenly places might be known’ by the Church ‘the manifold wisdom of God.’ And so we get another thought, that that whole work of redemption, operated by the Incarnation, and culminating in the Crucifixion and Resurrection and Ascension of Jesus Christ, stands as being the means by which other orders of creatures, besides ourselves, learn to know ‘the manifold wisdom of God.’ According to the grand old saying, at Creation the ‘morning stars sang together for joy.’ All spiritual creatures, be they ‘higher’ or ‘lower,’ can only know God by the observation of His acts.
‘‘Twas great to speak a world from nought,
‘Tis greater to redeem,’
and the same angelic lips that sang these praises on the morning of Creation have learnt a new song that they sing; ‘Glory and honour and dominion and power be unto the Lamb that was slain.’
Thus to principalities and powers, a diviner height in the loftiness, and a diviner depth in the condescension, and a diviner tenderness in the love, and a diviner energy in the power, of the redeeming God have been made known, and this is the thought of His eternal purpose. And that brings me to another point which is involved in the words that I have just quoted, which stand in connection with those that I have previously referred to. The phrase ‘eternal purpose’ literally rendered is, ‘the purpose of the ages,’ and that, no doubt, may mean ‘eternal’ in the sense of running on through all the ages; or it may mean, perhaps, that which we usually attach to the word ‘eternal,’ viz. unbeginning and unending. I take the former meaning as the more probable one, that the Apostle contemplates that great will of God which culminates in Jesus Christ, as coming solemnly sweeping through all the epochs of time from the beginning. In a deeper sense than the poet meant it, ‘Through the ages an increasing purpose runs,’ and that binds the epochs of humanity together-’the purpose of God in Christ Jesus.’ The philosophy of history lies there, and it is a true instinct that makes the cradle at Bethlehem the pivot around which the world’s chronology revolves. For the deepest thing about all the ages on the further side of it is that they are ‘Before Christ,’ and the formative fact for all the ages after it is that they are Anno Domini.
And now the last thing that is suggested by yet another of these eloquent expressions is deduced from another part of the same phrase. The purpose of the ages is described as that which ‘He purposed in Christ Jesus our Lord.’ Now the word ‘purposed’ literally is ‘made.’ And it may be a question whether ‘purposed’ or ‘accomplished’ is the special meaning to be attached to the general word ‘made.’ Either is legitimate. I take it that what the Apostle means here is that the purpose of God, which we have thus seen as sovereign, self-originated, having for its great aim the communication to all His creatures of the knowledge of Himself, and running through the ages, and binding them into a unity, reaches its entire accomplishment in the Cradle, and the Cross, and the Throne of Jesus Christ our Lord.
He fulfils the divine intention. There is that one life, and in that life alone of humanity you have a character which is in entire sympathy with the divine mind, which is in full possession of the divine truth, which never diverges or deviates by a hair’s-breadth from the divine will, which is the complete and perfect exponent to man of the divine heart and character; and that Christ is the fulfilment of all that God desired in the depths of eternity, and the abysses of His being. Did He will that men should know Him? Christ has declared Him. Did He will that men should be drawn back to Him? Christ lifted on the Cross draws all men unto Him. Was it ‘according to the good pleasure of His goodness’ that we men should attain to the adoption of sons? By that Son we too became sons. Was it the purpose of His will that we should obtain an ‘inheritance’? We obtain it in Jesus Christ, ‘being heirs of God, and joint-heirs with Christ.’ All that God willed to do is done. And when we look, on the one hand, up to that infinite purpose, and on the other, to the Cross, we hear from the dying lips, ‘It is finished!’ The purpose of the ages is accomplished in Christ Jesus.
Is it accomplished with you? I have been speaking about the divine counsel which is a ‘good pleasure,’ which runs through the whole history of mankind. But it is a divine purpose that you can thwart as far as you are concerned. ‘How often would I have gathered ... and ye would not,’ and your ‘would not’ neutralises His ‘would.’ Do not stand in the way of the steam-roller. You cannot stop it, but it can crush you. Do not have Him say about you, ‘In vain have I smitten, in vain have I loved.’ Bow, accept, recognise that all God’s armoury is brought to bear upon each of us in that great Cross and Passion, in that great Incarnation and human life. And I beseech you, in your hearts, let the will of God be done even as for a world it has been done by the sacrifice of Calvary.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv5, 7 Predestination is that effective exercise of the will of…
predestinated
Predestination is that effective exercise of the will of God by which things before determined by Him are brought to pass. See Election,
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(See Scofield "1Pe 1:2")
Foreknowledge, (See Scofield "1Pe 1:20")
adoption
Adoption (huiothesia, "placing as a son") is not so much a word of relationship as of position. The believer’s relation to God as a child results from the new birth Joh 1:12; Joh 1:13 whereas adoption is the act of God whereby one already a child is, through redemption from the law, placed in the position of an adult son. Gal 4:1-5.
The indwelling Spirit gives the realization of this in the believer’s present experience Gal 4:6 but the full manifestation of the believer’s sonship awaits the resurrection, change, and translation of saints, which is called "the redemption of the body"; Rom 8:23; 1Th 4:14-17; Eph 1:14; 1Jn 3:2.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v6 The manifestation of God’s grace according to His counsel:
The manifestation of God’s grace according to His counsel:
v. 6. Wherein He hath made us accepted in the Beloved,
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v. 7. in whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace;
v. 8. wherein He hath abounded toward us in all wisdom and prudence;
v. 9. having made known unto us the mystery of His will, according to His good pleasure, which He hath purposed in Himself;
v. 10. that in the dispensation of the fullness of times He might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in Him.
The apostle here resumes the thought of v. 3, concerning the blessings which have been given to us in Christ: With which He has graced us in the Beloved. That is the historic unfolding of the grace of God in time: He has freely bestowed upon us His grace. All merit and worthiness on our part is excluded: the bestowal of God’s grace and favor is a measure of His merciful goodness alone, in His Beloved, in and with Christ Himself, Col 1:13; Mat 3:17. Through the grace of God in Jesus, whose entire work is an expression of the love of God toward us, we become both the objects and the recipients of His love.
How the eternal decree was put into execution, Paul explains: in whom we have the redemption through His blood, the forgiveness of sins, according to the riches of His grace. In Christ me have that redemption which had long been promised and expected. He paid the ransom for the sins of all men, and the believers have accepted His vicarious activity; they know that His blood paid the guilt of all men’s sins, that it has expiated the guilt, that it has borne the punishment. The result is a permanent possession of the Christians, the forgiveness of sins. In Christ, once and for always, there is complete redemption, perfect forgiveness of sins, for all men; in Him their trespasses are no longer charged to their account. In Christ all believers have forgiveness and therefore salvation, and that not in small measure, leaving a doubt as to the sufficiency of the substitute ransom, but according to the wealth of His grace. The entire fullness of His gracious riches has been poured down upon us. "Plenteous grace with Thee is found."
Lest anyone still have misgivings as to the limitless wealth of God’s loving favor, the apostle adds: Which He made to abound toward us in all wisdom and discernment. When God dispenses spiritual gifts, He does not observe an anxious restriction, but furnishes them in such rich abundance that there is much more than enough. Upon us and into us His grace flows in a superabundant stream, teaching us the right wisdom and understanding, enabling us to find that path, to follow that course which is in accordance with the will of God. Such enlightened intelligence to know the will of God is found where the grace of God has been active in the heart of a man. The sequence of thought, therefore, is the following. The possession of the redemption through the blood of Christ is coincident with our adoption into the sonship of God. Our sins and trespasses, which separated between us and God, have been forgiven, the Lord will remember them no more. As children of God we cheerfully and confidently lift up our eyes to our heavenly Father and expect from Him all the spiritual gifts for a life according to His good pleasure. And the wisdom and discernment given to us by God make us ready and perfect for a holy, blameless conduct in love. All these gifts, everything that we are and possess in spiritual matters, we owe entirely and alone to the free grace of God, to the election of grace.
The apostle now takes up the thought of v. 5. thus adding a new moment to the entire preceding section: In that He made known to us the mystery of His will, according to His good pleasure, which He determined in Himself for the dispensation of the fullness of the times, to place everything under one head in Christ that in the heavens and also that on the earth, in Him. God revealed to all Christians, all believers, the secret to show us why He bestowed on us the full riches of spiritual gifts. It is a secret concerning His will, His good pleasure, for in the matter of His choice God had in no manner been influenced by anything outside of Himself. God determined upon His course in and by Himself; His own free determination originated in His own gracious mind. And what He thus planned, His course of action, looked forward to the dispensation of the fullness of the times, all the periods of the earth’s existence and history being taken together in the figure of a vessel which is filled. When God sent His Son, born of a woman, then the last period had begun, the period which is to perfect and fulfill the times of the world. The eternal counsel of God, therefore, although ever present in prophecy and type, is brought out in its glorious beauty in God’s management in the time of the New Testament, the time in which we now live. It is now that the intention of God is being carried out to bring together under one heading, under one Head, all things in Christ, heavenly as well as earthly, to sum up the aggregate of heavenly and earthly things. The totality of the children of God, all those that have been chosen unto the adoption of sons, God brings together in Christ, to form His body, with all its members and organs. That was God’s eternal loving thought: a holy family of His children, united in Christ, the first-born Son, in whom He, the Father, might be well pleased—the one holy Christian Church, the communion of saints. See Col 1:18-20.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv5, 7 General Information:
General Information:
The words "his," "He," and "he" refer to God.
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God chose us beforehand for adoption
The word "us" refers to Paul, the Ephesian church, and all believers in Christ. AT: "God planned long ago to adopt us" (See: Inclusive "We")
God chose us beforehand
"God chose us ahead of time" or "God chose us long ago"
for adoption as sons
Here "adoption" refers to becoming part of God's family. Here the word "sons" refers to males and females. AT: "to be adopted as his children" (See: When Masculine Words Include Women)
through Jesus Christ
God brought believers into his family by the work of Jesus Christ.
he has freely given us in the One he loves.
"he has kindly given to us by means of the One he loves"
the One he loves
"the One he loves, Jesus Christ" or "his Son, whom he loves"
translationWords
predestine
adoption
praise
glory
grace
beloved
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv4–7 1:4 God’s people are holy and without fault in…
1:4 God’s people are holy and without fault in his eyes because they trust in Christ’s atoning sacrifice for their sins (see 1:7; 5:25-27; Col 1:22; Titus 3:5-7; Jude 1:24).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.