4 even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love;
*Minor differences ignored. Grouped by changes, with first version listed as example.
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 in 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.
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."
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 ἁγιους, 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.
(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,.... 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.
hath chosen us--Greek, "chose us out for Himself" (namely, out of the world, Galatians 1:4): referring to His original choice, spoken of as past.
in him--The repetition of the idea, "in Christ" (Ephesians 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 (Ephesians 3:11).
before the foundation of the world--This assumes the eternity of the Son of God (John 17:5, John 17:24), as of the election of believers in Him (2-Timothy 1:9; 2-Thessalonians 2:13).
that we should be holy--positively (Deuteronomy 14:2).
without blame--negatively (Ephesians 5:27; 1-Thessalonians 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 (Colossians 1:22; compare Revelation 7:15).
in love--joined by BENGEL and others with Ephesians 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 (Ephesians 5:2; 1-Thessalonians 3:12-13).
As he hath chosen us - Both Jews and gentiles, whom he foreknew as believing in Christ, 1-Peter 1:2.
*More commentary available at chapter level.