Ephesians 1:4

Ephesians 1:1-6 1. Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus: 1. Paulus Apostolus Iesu Christi per voluntatem Dei, sanctis omnibus qui sunt Ephesi, et fidelibus in Christo Iesu, 2. Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ. 2. Gratia vobis et pax a Deo Patre nostro, et Domino Iesu Christo, 3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ; 3. Benedictus Deus et Pater Domini nostri Iesu Christi, qui benedixit nos in omni benedictione spirituali, in coelestibus Christo; 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: 4. Quemadmodum elegit nos in ipso ante mundi creationem, ut simus sancti et inculpati in conspectu suo per charitatem; 5. Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, 5. Qui praedestinavit nos in adoptionem per Iesum Christum in seipso, secundum beneplacitum voluntatis suae, 6. To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. 6. In laudem gloriae gratiae suae, qua nos gratos habuit in dilecto. 1. Paul, an apostle. As the same form of salutation, or at least very little varied, is found in all the Epistles, it would be superfluous to repeat here the observations which we have formerly made. He calls himself "an apostle of Jesus Christ;" for all to whom has been given the ministry of reconciliation are his ambassadors. The word Apostle, indeed, carries something more; for it is not every minister of the gospel, as we shall afterwards see, ( Ephesians 4:11 ,) that can be called an apostle. But this subject has been explained more fully in my remarks on the Epistle to the Galatians. (See Calvin on "Galatians 1:1") He adds, by the will of God; for "no man ought to take this honor unto himself," ( Hebrews 5:4 ,) but every man ought to wait for the calling of God, which alone makes lawful ministers. He thus meets the jeers of wicked men by holding out the authority of God, and removes every occasion of inconsiderate strife. To all the saints. He gives the name of saints to those whom he afterwards denominates faithful in Christ Jesus. No man, therefore, is a believer who is not also a saint; and, on the other hand, no man is a saint who is not a believer. Most of the Greek copies want the word all; but I was unwilling to strike it out, because it must, at all events, be understood. 3. Blessed [108] be the God and Father of our Lord Jesus Christ. The lofty terms in which he extolls the grace of God toward the Ephesians, are intended to rouse their hearts to gratitude, to set them all on flame, to fill them even to overflowing with this thought. They who perceive in themselves discoveries of the Divine goodness, so full and absolutely perfect, and who make them the subject of earnest meditation, will never embrace new doctrines, by which the very grace which they feel so powerfully in themselves is thrown into the shade. The design of the apostle, therefore, in asserting the riches of divine grace toward the Ephesians, was to protect them against having their faith shaken by the false apostles, as if their calling were doubtful, or salvation were to be sought in some other way. He shews, at the same time, that the full certainty of future happiness rests on the revelation of his love to us in Christ, which God makes in the gospel. But to confirm the matter more fully, he rises to the first cause, to the fountain, -- the eternal election of God, by which, ere we are born, ( Romans 9:11 ,) we are adopted as sons. This makes it evident that their salvation was accomplished, not by any accidental or unlooked-for occurrence, but by the eternal and unchangeable decree of God. The word bless is here used in more than one sense, as referring to God, and as referring to men. I find in Scripture four different significations of this word. 1. We are said to bless God when we offer praise to him for his goodness. 2. God is said to bless us, when he crowns our undertakings with success, and, in the exercise of his goodness, bestows upon us happiness and prosperity; and the reason is, that our enjoyments depend entirely upon his pleasure. Our attention is here called to the singular efficacy which dwells in the very word of God, and which Paul expresses in beautiful language. 3. Men bless each other by prayer. 4. The priest's blessing is not simply a prayer, but is likewise a testimony and pledge of the Divine blessing; for the priests received a commission to bless in the name of the Lord. Paul therefore blesses God, because he hath blessed us, that is, hath enriched us with all blessing and grace. With all spiritual blessings. I have no objection to Chrysostom's remark, that the word spiritual conveys an implied contrast between the blessing of Moses and of Christ. The law had its blessings; but in Christ only is perfection found, because he gives us a perfect revelation of the kingdom of God, which leads us directly to heaven. When the body itself is presented to us, figures are no longer needed. In heavenly. Whether we understand the meaning to be, in heavenly Places, or in heavenly Benefits, is of little consequence. All that was intended to be expressed is the superiority of that grace which we receive through Christ. The happiness which it bestows is not in this world, but in heaven and everlasting life. In the Christian religion, indeed, as we are elsewhere taught, ( 1 Timothy 4:8 ,) is contained the "promise of the life that now is, and of that which is to come;" but its aim is spiritual happiness, for the kingdom of Christ is spiritual. A contrast is drawn between Christ and all the Jewish emblems, by which the blessing under the law was conveyed; for where Christ is, all those things are superfluous. 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 .) 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 it love. Holiness before God (katenopion autou) 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. 5. Who hath predestinated us. What follows is intended still further to heighten the commendation of divine grace. The reason why Paul inculcated so earnestly on the Ephesians the doctrines of free adoption through Christ, and of the eternal election which preceded it, has been already considered. But as the mercy of God is nowhere acknowledged in more elevated language, this passage will deserve our careful attention. Three causes of our salvation are here mentioned, and a fourth is shortly afterwards added. The efficient cause is the good pleasure of the will of God, the material cause is, Jesus Christ, and the final cause is, the praise of the glory of his grace. Let us now see what he says respecting each. To the first belongs the whole of the following statement God hath predestinated us in himself, according to the good pleasure of his will, unto the adoption of sons, and hath made us accepted by his grace. In the word predestinate we must again attend to the order. We were not then in existence, and therefore there was no merit of ours. The cause of our salvation did not proceed from us, but from God alone. Yet Paul, not satisfied with these statements, adds in himself. The Greek phrase is, eis hauton, and has the same meaning with en hauto. By this he means that God did not seek a cause out of himself, but predestinated us, because such was his will. But this is made still more clear by what follows, according to the good pleasure of his will. The word will was enough, for Paul very frequently contrasts it with all outward causes by which men are apt to imagine that the mind of God is influenced. But that no doubt may remain, he employs the word good pleasure, which expressly sets aside all merit. In adopting us, therefore, God does not inquire what we are, and is not reconciled to us by any personal worth. His single motive is the eternal good pleasure, by which he predestinated us. [109] Why, then, are the sophists not ashamed to mingle with them other considerations, when Paul so strongly forbids us to look at anything else than the good pleasure of God? Lest anything should still be wanting, he adds, echaritosen en chariti [110] This intimates, that, in the freest manner, and on no mercenary grounds, does God bestow upon us his love and favor, just as, when we were not yet born, and when he was prompted by nothing but his own will, he fixed upon us his choice. [111] The material cause both of eternal election, and of the love which is now revealed, is Christ, the Beloved. This name is given, to remind us that by him the love of God is communicated to us. Thus he is the well-beloved, in order that we may be reconciled by him. The highest and last end is immediately added, the glorious praise of such abundant grace. Every man, therefore, who hides this glory, is endeavoring to overturn the everlasting purpose of God. Such is the doctrine of the sophists, which entirely overturns the doctrine of Christ, lest the whole glory of our salvation should be ascribed undividedly to God alone. Footnotes: [108] "As to the accumulation of cognate terms in eulogetos eulogesas and eulogia, it may be observed, that in composition such was by the ancients, especially the early writers, rather sought after as a beauty than avoided as a blemish." -- Bloomfield. [109] "This could not have been obtained by our own strength, had he not by his eternal decree, adopted us into the right and privilege of children, and that by Jesus Christ, to whom he hath so closely united us by faith and love, that we have become his members, and are one with him, and obtain (by communication with him) what was not due to our own merits." -- Erasmus. [110] "Il nous a rendu agreables." "He hath made us acceptable." [111] "The original word, echaritosen, he hath made us accepted,' is not used by any profane authors; however, the sense of it is plain. It is used in the angel's salutation to the Virgin Mary, Hail, thou that art highly favored;' and that the word there is rightly rendered, is plain from the reason which the angel himself gives, Thou hast found favor with God.' ( Luke 1:28 ,30) So that the plain meaning of the word, and the true rendering of it in the place before us, is, not as we have translated it, made us accepted,' but highly favored us.'" -- Chandler.

{6} According as he hath chosen us in {d} him before the foundation of the world, {7} that we {e} should {f} be holy and without blame {g} before him in love: (6) He declares the efficient cause, or by what means God the Father saves us in his Son: because, he says, he chose us from everlasting in his Son. (d) To be adopted in him. (7) He expounds the next final cause which is twofold, that is, sanctification and justification, of which he will speak later. And by this also two things are to be noted, that is, that holiness of life cannot be separated from the grace of election: and again, whatever pureness is in us, is the gift of God who has freely of his mercy chosen us. (e) God then, did not choose us because we were, or otherwise would have been holy, but to the end we should be holy. (f) Being clothed with Christ's righteousness. (g) Truly and sincerely.

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: He hath chosen us in him — Christ was mediator therefore from eternity, viz. by virtue of that human nature which he should assume. That we should be holy — God elected us as well to the means as to the end. Note this against libertines. For as they Acts 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, Isaiah 44:28 . Should not we likewise be excited to good works by this that we were elected to them? Without blame — Or blot, Ephesians 5:27 . Absque querela, Luke 1:6 ; Luke 1:6 . Before him — i.e. In purity of heart, 2 Kings 20:3 . In love — In sanctity of life.

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. 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.

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 Ephesians 1:3 , the apostle seems to speak of himself, and some others, who first trusted in Christ, as distinct from the believers at Ephesus, Ephesians 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 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 Ecclesiastes 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.

Spiritual and heavenly blessings are the best blessings; with which we cannot be miserable, and without which we cannot but be so. This was from the choice of them in Christ, before the foundation of the world, that they should be made holy by separation from sin, being set apart to God, and sanctified by the Holy Spirit, in consequence of their election in Christ. All who are chosen to happiness as the end, are chosen to holiness as the means. In love they were predestinated, or fore-ordained, to be adopted as children of God by faith in Christ Jesus, and to be openly admitted to the privileges of that high relation to himself. The reconciled and adopted believer, the pardoned sinner, gives all the praise of his salvation to his gracious Father. His love appointed this method of redemption, spared not his own Son, and brought believers to hear and embrace this salvation. It was rich grace to provide such a surety as his own Son, and freely to deliver him up. This method of grace gives no encouragement to evil, but shows sin in all its hatefulness, and how it deserves vengeance. The believer's actions, as well as his words, declare the praises of Divine mercy.

4. hath chosen us—Greek, "chose us out for Himself" (namely, out of the world, Ga 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). before the foundation of the world—This assumes the eternity of the Son of God (Joh 17:5, 24), as of the election of believers in Him (2Ti 1:9; 2Th 2:13). that we should be holy—positively (De 14:2). without blame—negatively (Eph 5:27; 1Th 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 Re 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; 1Th 3:12, 13).

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 Luke 10:42 , Mary "hath chosen that good part;" - she has made a choice, or selection of it, or has shown a "preference" for it. 1 Corinthians 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 Acts 1:2 , Acts 1:24 ; Acts 6:5 ; Acts 15:22 , Acts 15:25 . It denotes "to choose out," with the accessary idea of kindness or favor. Mark 13:20 , "for the elect's sake whom "he hath chosen," he hath shortened the days." John 13:18 , "I know whom I have chosen." Acts 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 Matthew 13:35 ; Matthew 25:34 ; Luke 11:50 ; Hebrews 9:26 ; Revelation 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 John 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 1 Peter 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 Revelation 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."

All these blessings have their source in the electing love of God. Ευλογ ή σας — καθ ὼ ς ἐ ξελ έ ξατο ἡ μ ᾶ ς , he blessed us because he chose us . Καθ ὼ ς , according as , or, inasmuch as , because , see John 17:2 ; Romans 1:28 ; 1 Corinthians 1:6 . Election is the cause or source of all subsequent benefits. He hath chosen us . By us is not meant the apostle alone, because there is nothing in the context to indicate or justify this restriction. The blessings consequent on the election here spoken of, are in no sense peculiar to the apostle. Neither does the word refer to any external community or society as such. It is not us Ephesians, as Ephesians, nor us Corinthians, nor us Romans, as formerly the Jews were chosen by a national election. But it is us believers, scattered here and there. It is those who are the actual recipients of the blessings spoken of, viz. holiness, sonship, remission of sins, and eternal life. We are said to be chosen in Him; an expression which is variously explained. Some refer the pronoun to God, ‘chosen us in himself;’ which is contrary not only to the context but to the signification of the words ἐν αὐτῷ, which is the received text. Others say the meaning is, ‘He hath chosen us because we are in him.’ The foresight of our faith or union with Christ, being the ground of this election. This however cannot be admitted. 1. Because faith, or a living union with Christ, is the very blessing to which we are chosen. 2. Because it introduces into the passage more than the words express. 3. Because in this immediate connection, as well as elsewhere, the ground of this election is declared to be the good pleasure of God. A third interpretation also supposes an ellipsis. The full expression would be: ε ἰ ς τ ὸ ε ἶ ναι ἡ μ ᾶ ς ἐ ν α ὐ τω ͂ͅ, Chosen us to be in Him ; in ipso, videlicet adoptandos , as Beza explains it. The objection to this is that it introduces more than the words contain, and that the end to which we are chosen is expressed in the following clause, ε ἶ ναι ἡ μ ᾶ ς ἁ γ ί ους . It is best therefore to take the words as they stand, and to inquire in what sense our election is in Christ. The purpose of election is very comprehensive. It is the purpose of God to bring his people to holiness, sonship, and eternal glory. He never intended to do this irrespective of Christ. On the contrary it was his purpose, as revealed in Scripture, to bring his people to these exalted privileges through a Redeemer. It was in Christ as their head and representative they were chosen to holiness and eternal life, and therefore in virtue of what he was to do in their behalf. There is a federal union with Christ which is antecedent to all actual union, and is the source of it. God gave a people to his Son in the covenant of redemption. Those included in that covenant, and because they are included in it—in other words, because they are in Christ as their head and representative—receive in time the gift of the Holy Spirit and all other benefits of redemption. Their voluntary union with Christ by faith, is not the ground of their federal union, but, on the contrary, their federal union is the ground of their voluntary union. It is, therefore, in Christ, i.e. as united to him in the covenant of redemption, that the people of God are elected to eternal life and to all the blessings therewith connected. Much in the same sense the Israelites are said to have been chosen in Abraham. Their relation to Abraham and God’s covenant with him, were the ground and reason of all the peculiar blessings they enjoyed. So our covenant union with Christ is the ground of all the benefits which we as the people of God possess or hope for. We were chosen in Christ, as the Jews were chosen in Abraham. The same truth is expressed in Ephesians 3:11 , where it is said that the carrying out or application of the plan of redemption is “according to the eternal purpose which He purposed in Christ Jesus our Lord.” God purposed to save men in Christ, He elected them in him to salvation. Again, this election is from eternity. He chose us πρ ὸ καταβολ ῆ ς κ ό σμου , before the foundation of the world. Compare 2 Thessalonians 2:13 ; Matthew 25:34 . As our idea of time arises from the perception of motion or consciousness of succession, the natural expression for eternity is ‘before time,’ before the existence of creatures who exist in time. Hence what has been from eternity is said in Scriptures to have been before the world was, John 17:24 ; 1 Peter 1:20 ; or before the ages, 1 Corinthians 2:7 ; 2 Timothy 1:9 . “The grace given us in Christ Jesus, πρὸ χρόνων αἰωνιων, before the world began.”—There seems to be two things intended by this reference to the eternity of the divine purpose. The one is, to represent God as doing everything in time according to a preconceived plan; or as working all things after the counsel of his own will. From eternity the whole scheme of redemption with all its details and in all its results lay matured in the divine mind. Hence everything is certain. There is no possibility either of failure or of any change of purpose. The eternity of God’s purpose is, therefore, a strong ground of confidence and comfort. The other is, to express the sovereignty of the divine purpose. The grace was given to us before we existed, before the world began, and of course before we had done any good or evil. It was, therefore, not for works of righteousness which we have done, but according to his mercy he saved us. If the one aspect of the truth that God chose us before the foundation of the world, is adapted to produce confidence; the other aspect is no less adapted to produce humility. This election is to holiness. We are chosen ε ἶ ναι ἁ γ ί ους κα ὶ ἀ μ ώ μους κατεν ώ πιον α ὐ το ῦ , to be holy and without blame before him . These words admit of two interpretations. They may be understood to refer to our justification, or to our sanctification. They express either that freedom from guilt and blame in the sight of God, which is the proximate effect of the death of Christ; or that subjective purification of the soul which is its indirect, but certain effect produced by the Holy Spirit which his death secures for his people. The words admit of either interpretation; because ἁ γι ά ζειν , as remarked above on Ephesians 1:1 , often means to cleanse from guilt, to atone for; and ἅ γιος means clean from guilt , atoned for ; and ἄ μωμος may mean free from any ground of blame ; unsträflich (not deserving of punishment), as Luther renders it. In favor of this interpretation it is urged, first, that it is unscriptural as well as contrary to experience, to make perfect purity and freedom from all blemish, the end of election. There is little force in this argument, because the end of election is not fully attained in this life. It might as well be said that the υ ἱ οθεσ ί α ( the adoption of sons ), to which in Ephesians 1:5 we are said to be predestinated, includes nothing more than what is experienced in this world. Besides, in Ephesians 5:27 , it is said, Christ gave himself for the church, “That he might present it to himself a glorious church, not having spot or wrinkle, or any such thing, but ( ἵ να ᾗ ἁ γ ί α κα ὶ ἄ μωμος ) that it should be holy and without blemish.” This certainly is descriptive of a degree of inward purity not attained by the church militant. Compare Colossians 1:22 . Secondly, it is urged that the whole context treats of the effect of the ἱ λαστ ή ριον or propitiatory sacrifice of Christ, and therefore these words must be understood of justification, because sanctification is not the effect of a sacrifice. But the Scriptures often speak of the remote, as well as of the immediate end of Christ’s death. We are reconciled to God by the death of his Son in order that we should be holy. Propitiation is in order to holiness. Therefore, it is said, “He gave himself for us that he might redeem us from all iniquity, and purify us unto himself a people zealous of good works.” Titus 2:14 . In many other passages sanctification is said to be the end for which Christ died. There is nothing in the context, therefore, which requires us to depart from the ordinary interpretation of this passage. If the words ἐ ν ἀ γ ά π ῃ ( in love ) are to be connected with the preceding clause, it is decisive as to its meaning. ‘We are chosen to be holy and without blame in love.’ It is a state of moral excellence which consists in love . That is, it is no mere external consecration to God, as was the case with the Jews, nor any mere ceremonial freedom from blemish, to which we are elected. This is altogether the most natural connection of the words, from which no one would have thought of departing, had it not been assumed that the words “holy and without blame” refer to sacrificial purification. To connect ἐ ν ἀ γ ά π ῃ with ἐ ξελ έ ξατο , would give the sense, ‘Hath chosen us in love;’ but this the position of the words forbids. To connect them with προορ ί σας , which follows, would give the sense, ‘In love having predestinated us.’ But this also is unnatural; and besides, the word predestinated has its limitation or explanation in the following clause, “according to the good pleasure of his will.” It would be tautological to say: “He hath predestinated us in love according to the good pleasure of his will.” The majority of commentators, therefore, adopt the construction followed by our translators. If election is to holiness as the apostle here teaches, it follows, first, that individuals, and not communities or nations, are the objects of election; secondly, that holiness in no form can be the ground of election. If men are chosen to be holy, they cannot be chosen because they are holy. And, thirdly, it follows that holiness is the only evidence of election. For one who lives in sin to claim to be elected unto holiness, is a contradiction.