Eph 1:3-14 | Barnes | STEP | Verse 3. Blessed by the God and Father of our Lord Jesus Christ . This commences a sentence which continues to the close of Verse 12. The length of the periods in the writings of Paul, is one cause of the obscurity of his style, and renders an explanation often difficult. The meaning of this phrase is, that God has laid a foundation for gratitude for what he has done. The ground or reason of the praise here referred to, is that which is stated in the following verses. The leading thing on which the apostle dwells is God's eternal purpose--his everlasting counsel in regard to the salvation of man. Paul breaks out into the exclamation that God is worthy of praise for such a plan, and that his eternal purposes, now manifest to men, give exalted views of the character and glory of God. Most persons suppose the contrary. They feel that the plans of God are dark, and stern, and forbidding, and such as to render his character anything but amiable. They speak of him, when he is referred to as a sovereign, as if he were tyrannical and unjust; and they never connect the idea of that which is amiable and lovely with the doctrine of eternal purposes. There is no doctrine that is usually so unpopular; none that is so much reproached; none that is so much abused. There is none that men desire so much to disbelieve or avoid; none that they are so unwilling to have preached; and none that they are so reluctant to find in the Scriptures. Even many Christians turn away from it with dread; or if they tolerate it, they yet feel that there is something about it that is peculiarly dark and forbidding. Not so felt Paul. He felt that it laid the foundation for eternal praise; that it presented glorious views of God; that it was the ground of confidence and hope; and that it was desirable that Christians should dwell upon it, and praise God for it. Let us feel, therefore, as we enter upon the exposition of this chapter, that God is to be praised for ALL his plans, and that it is possible for Christians to have such views of the doctrine of eternal predestination as to give them most elevated conceptions of the glory of the Divine character. And let us also be willing to know the truth. Let us approach word after word, and phrase after phrase, and verse after verse, in this chapter, willing to know all that God teaches, to believe all that he has revealed, and ready to say, "Blessed be the God and Father of our Lord Jesus Christ far all that he has done." Who hath blessed us . Who does Paul mean here by " us ?" Does he mean all the world? This cannot be, for all the world are not thus blessed with all spiritual blessings. Does he mean nations ? For the same reason this cannot be. Does he mean the Gentiles, in contradistinction from the Jews? Why, then, does he use the word us ,including himself, who was a Jew? Does he mean to say that they were blessed with external privileges, and that this was the only object of the eternal purposes of God? This cannot be, for he speaks of "spiritual blessings ;" he speaks of the persons referred to as having "redemption," and "the forgiveness of sins;" as having "obtained an inheritance," and as being sealed with the "Holy Spirit of promise." These appertain not to nations, or to external privileges, or the mere offers of the gospel, but to true Christians; to persons who have been redeemed. The persons referred to by the word " us ," are those who are mentioned in 1 as " saints "--αγιοις; " holy " and "faithful"-- πιστοις-- believing , or believers . This observation is important, because it shows that the plan or decree of God had reference to individuals, and not merely to nations. Many have supposed (see Whitby, Dr. A. Clarke, Bloomfield, and others) that the apostle here refers to the Gentiles , and that his object is to show that they were now admitted to the same privileges as the ancient Jews, and that the whole doctrine of predestination here referred to, has relation to that fact. But, I would ask, were there no Jews in the church at Ephesus? See Ac 18:20,24 19:1-8 . The matter of fact seems to have been, that Paul was uncommonly successful there among his own countrymen, and that his chief difficulty there arose, not from the Jews, but from the influence of the heathen, . Besides, what evidence is there that the apostle speaks in this chapter peculiarly of the Gentiles, or that he was writing to that portion of the church at Ephesus which was of Gentile origin? And if he was, why did he name himself among them as one on whom this blessing had been bestowed? The fact is, that this is a mere supposition, resorted to without evidence, and in the face of every fair principle of interpretation, to avoid an unpleasant doctrine. Nothing can be clearer than that Paul meant to write to Christians as such ; to speak of privileges which they enjoyed as peculiar to themselves; and that he had no particular reference to nations, and did not design merely to refer to external privileges. With all spiritual blessings . Pardon, peace, redemption, adoption, the earnest of the Spirit, etc., referred to in the following verses-- blessings which individual Christians enjoy, and not external privileges conferred on nations. In heavenly places in Christ . The word places is here understood, and is not in the original. It may mean heavenly places , or heavenly things . The word places does not express the best sense. The idea seems to be, that God has blessed us in Christ in regard to heavenly subjects or matters. In , the word "places" seems to be inserted with more propriety. The same phrase occurs again in ; and it is remarkable that it should occur in the same elliptical form four times in this one epistle, and, I believe, in no other part of the writings of Paul. Our translators have, in each instance, supplied the word "places," as denoting the rank or station of Christians, of the angels, and of the Saviour, to each of whom it is applied. The phrase probably means, in things pertaining to heaven; fitted to prepare us for heaven; and tending toward heaven. It probably refers here to everything that was heavenly in its nature, or that had relation to heaven, whether gifts or graces. As the apostle is speaking, however, of the mass of Christians on whom these things had been bestowed, I rather suppose that he refers to what are called Christian graces, than to the extraordinary endowments bestowed on the few. The sense is, that in Christ, i.e., through Christ, or by means of him, God had bestowed all spiritual blessings that were fitted to prepare for heaven--such as pardon, adoption, the illumination of the Spirit, etc. (e) "Blessed be the God" (1) "places" or "things"

Ephesians 1:3-14

Verse 3. Blessed by the God and Father of our Lord Jesus Christ. This commences a sentence which continues to the close of Verse 12. The length of the periods in the writings of Paul, is one cause of the obscurity of his style, and renders an explanation often difficult. The meaning of this phrase is, that God has laid a foundation for gratitude for what he has done. The ground or reason of the praise here referred to, is that which is stated in the following verses. The leading thing on which the apostle dwells is God's eternal purpose--his everlasting counsel in regard to the salvation of man. Paul breaks out into the exclamation that God is worthy of praise for such a plan, and that his eternal purposes, now manifest to men, give exalted views of the character and glory of God. Most persons suppose the contrary. They feel that the plans of God are dark, and stern, and forbidding, and such as to render his character anything but amiable. They speak of him, when he is referred to as a sovereign, as if he were tyrannical and unjust; and they never connect the idea of that which is amiable and lovely with the doctrine of eternal purposes. There is no doctrine that is usually so unpopular; none that is so much reproached; none that is so much abused. There is none that men desire so much to disbelieve or avoid; none that they are so unwilling to have preached; and none that they are so reluctant to find in the Scriptures. Even many Christians turn away from it with dread; or if they tolerate it, they yet feel that there is something about it that is peculiarly dark and forbidding. Not so felt Paul. He felt that it laid the foundation for eternal praise; that it presented glorious views of God; that it was the ground of confidence and hope; and that it was desirable that Christians should dwell upon it, and praise God for it. Let us feel, therefore, as we enter upon the exposition of this chapter, that God is to be praised for ALL his plans, and that it is possible for Christians to have such views of the doctrine of eternal predestination as to give them most elevated conceptions of the glory of the Divine character. And let us also be willing to know the truth. Let us approach word after word, and phrase after phrase, and verse after verse, in this chapter, willing to know all that God teaches, to believe all that he has revealed, and ready to say, "Blessed be the God and Father of our Lord Jesus Christ far all that he has done."

Who hath blessed us. Who does Paul mean here by "us?" Does he mean all the world? This cannot be, for all the world are not thus blessed with all spiritual blessings. Does he mean nations? For the same reason this cannot be. Does he mean the Gentiles, in contradistinction from the Jews? Why, then, does he use the word us,including himself, who was a Jew? Does he mean to say that they were blessed with external privileges, and that this was the only object of the eternal purposes of God? This cannot be, for he speaks of "spiritual blessings ;" he speaks of the persons referred to as having "redemption," and "the forgiveness of sins;" as having "obtained an inheritance," and as being sealed with the "Holy Spirit of promise." These appertain not to nations, or to external privileges, or the mere offers of the gospel, but to true Christians; to persons who have been redeemed. The persons referred to by the word "us," are those who are mentioned in Eph 1:1 1 as "saints"--αγιοις; "holy" and "faithful"-- πιστοις--believing, or believers. This observation is important, because it shows that the plan or decree of God had reference to individuals, and not merely to nations. Many have supposed (see Whitby, Dr. A. Clarke, Bloomfield, and others) that the apostle here refers to the Gentiles, and that his object is to show that they were now admitted to the same privileges as the ancient Jews, and that the whole doctrine of predestination here referred to, has relation to that fact. But, I would ask, were there no Jews in the church at Ephesus? See Ac 18:20,24 19:1-8. The matter of fact seems to have been, that Paul was uncommonly successful there among his own countrymen, and that his chief difficulty there arose, not from the Jews, but from the influence of the heathen, Acts 19:24. Besides, what evidence is there that the apostle speaks in this chapter peculiarly of the Gentiles, or that he was writing to that portion of the church at Ephesus which was of Gentile origin? And if he was, why did he name himself among them as one on whom this blessing had been bestowed? The fact is, that this is a mere supposition, resorted to without evidence, and in the face of every fair principle of interpretation, to avoid an unpleasant doctrine. Nothing can be clearer than that Paul meant to write to Christians as such; to speak of privileges which they enjoyed as peculiar to themselves; and that he had no particular reference to nations, and did not design merely to refer to external privileges.

With all spiritual blessings. Pardon, peace, redemption, adoption, the earnest of the Spirit, etc., referred to in the following verses-- blessings which individual Christians enjoy, and not external privileges conferred on nations.

In heavenly places in Christ. The word places is here understood, and is not in the original. It may mean heavenly places, or heavenly things. The word places does not express the best sense. The idea seems to be, that God has blessed us in Christ in regard to heavenly subjects or matters. In Eph 1:20, the word "places" seems to be inserted with more propriety. The same phrase occurs again in Eph 2:6, 3:10; and it is remarkable that it should occur in the same elliptical form four times in this one epistle, and, I believe, in no other part of the writings of Paul. Our translators have, in each instance, supplied the word "places," as denoting the rank or station of Christians, of the angels, and of the Saviour, to each of whom it is applied. The phrase probably means, in things pertaining to heaven; fitted to prepare us for heaven; and tending toward heaven. It probably refers here to everything that was heavenly in its nature, or that had relation to heaven, whether gifts or graces. As the apostle is speaking, however, of the mass of Christians on whom these things had been bestowed, I rather suppose that he refers to what are called Christian graces, than to the extraordinary endowments bestowed on the few. The sense is, that in Christ, i.e., through Christ, or by means of him, God had bestowed all spiritual blessings that were fitted to prepare for heaven--such as pardon, adoption, the illumination of the Spirit, etc.

(e) "Blessed be the God" 2Cor 1:3, 1Pet 1:3 (1) "places" or "things" Verse 4. 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 after-thought; 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" καθως--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 any one of the nations making up the Gentile world. The word rendered here "hath chosen" - εξελεξατο--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 Lk 10:42. "Mary hath chosen that good part;"--she has made a choice, or selection of it, or has shown a preference for it. 1Cor 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." Comp. Acts 1:2,24, 6:5, 15:22,25. It denotes to choose out with the accessary idea of kindness or favour. Mk 13:20. "For the elect's sake whom he hath chosen, he hath shortened the days." Jn 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 favour or love, and with a view to impart important benefits on those whom he 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 favour, 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 peculiar 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 after-thought. 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 some- times means." Such principles of interpretation are they compelled to resort to who endeavour 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 any- thing 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"--καταβολη--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 Mt 13:35, 25:34, Lk 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 Jn 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 (1Pet 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. Comp. 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 men. 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 men has always been to abuse the doctrine of predestination and election; to lead men to say that if all things are fixed there is no need of effort; that if God has an eternal plan, no matter how men 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 fitted to excite the gratitude of Christians; and the whole tendency and design of the doctrine, according to him, is to make men 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 connexion with the following verse, and should be tendered, "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."

(a) "chosen us in him" 1Pet 1:2 (b) "holy and without blame" Lk 1:75, Col 1:22 Verse 5. Having predestinated us. On the meaning of the word here used, Rom 1:4 Rom 8:29. The word used (προοριζω) means, properly, to set bounds before; and then to predetermine. There is the essential idea of setting bounds or limits, and of doing this beforehand. It is not that God determined to do it when it was actually done, but that he intended to do it beforehand. No language could express this more clearly, and I suppose this interpretation is generally admitted. Even by those who deny the doctrine of particular election, it is not denied that the word here used means to predetermine; and they maintain that the sense is, that God had predetermined to admit the Gentiles to the privileges of his people. Admitting, then, that the meaning is to predestinate in the proper sense, the only question is, who are predestinated? To whom does the expression apply? Is it to nations, or to individuals? I In reply to this, in addition to the remarks already made, I would observe,

(1.) that there is no specification of nations here as such, no mention of the Gentiles in contradistinction from the Jews.

(2.) Those referred to were those included in the word "us," among whom Paul was one--but Paul was not a heathen.

(3.) The same objection will lie against the doctrine of predestinating nations which will lie against predestinating individuals.

(4.) Nations axe made up of individuals, and the predetermination must have had some reference to individuals. What is a nation but a collection of individuals? There is no such abstract being or thing as a nation; and if there was any purpose in regard to a nation, it must have had some reference to the individuals composing it. He that would act on the ocean, must act on the drops of water that make up the ocean; for besides the collection of drops of water there is no ocean. He that would remove a mountain, must act on the particles of matter that compose that mountain; for there is no such thing as an abstract mountain. Perhaps there was never a greater illusion than to suppose that all difficulty is removed in regard to the doctrine of election and predestination, by saying that it refers to nations. What difficulty is lessened? What is gained by it? How does it make God appear more amiable and good? Does it render him less partial to suppose that he has made a difference among nations, than to suppose he has made a difference among individuals? Does it remove any difficulty about the offer of salvation, to suppose that he has granted the knowledge of his truth to some nations, and withheld it from others? The truth is, that all the reasoning which has been founded on this supposition, has been merely throwing dust in the eyes. If there is any well-founded objection to the doctrine of decrees or predestination, it is to the doctrine at all, alike in regard to nations and individuals, and there are just the same difficulties in the one case as in the other. But there is no real difficulty in either. Who could worship or honour a God who had no plan, or purpose, or intention in what he did? Who can believe that the universe was formed and is governed without design? Who can doubt that what God does he always meant to do? When, therefore, he converts and saves a soul, it is clear that he always intended to do it. He has no new plan. It is not an after-thought. It is not the work of chance. If I can find out any thing that God has done, I have the most certain conviction that he always meant to do it--and this is all that is intended by the doctrine of election or predestination. What God does, he always meant to do. What he permits, he always meant to permit. I may add further, that if it is right to do it, it was right to intend to do it. If there is no injustice or partiality in the act itself, there is no injustice or partiality in the intention to perform it. If it is right to save a soul, it was always right to intend to save it. If it is right to condemn a sinner to woe, it was right to intend to do it. Let us, then, look at the thing itself; and if that is not wrong, we should not blame the purpose to do it, however long it has been cherished.

Unto the adoption, etc. Jn 1:12; Rom 8:15.

According to the good pleasure of his will. The word rendered "good pleasure"--(ευδοκια)--means a being well pleased; delight in any thing, favour, good-will, Lk 2:14, Php 1:15. Comp. Lk 12:32. Then it denotes purpose, or will, the idea of benevolence being included. Robinson. Rosenmuller renders the phrase, "from his most benignant decree." The evident object of the apostle is to state why God chose the heirs of salvation. It was done as it seemed good to him in the circumstances of the case. It was not that man had any control over him, or that man was consulted in the determination, or that it was based on the good works of man, real or foreseen. But we are not to suppose that there were no good reasons for what he has thus done. Convicts are frequently pardoned by an executive. He does it according to his own will, or as seems good in his sight. He is to be the judge, and no one has a right to control him in doing it. It may seem to be entirely arbitrary. The executive may not have communicated the reasons why he did it, either to those who are pardoned, or to the other prisoners, or to any one else. But we are not to infer that there was no reason for doing it. If he is a wise magistrate, and worthy of his station, it is to be presumed that there were reasons which, if known, would be satisfactory to all. But those reasons he is under no obligations to make known. Indeed, it might be improper that they should be known. Of that he is the best judge. Meantime, however, we may see what would be the effect in those who were not forgiven. It would excite, very likely, their hatred, and they would charge him with partiality or with tyranny. But they should remember that whoever might be pardoned, and on whatever ground it might be done, they could not complain. They would suffer no more than they deserve. But what if, when the act of pardon was made known to one part, it was offered to the others also on certain plain and easy conditions? Suppose it should appear that while the executive meant, for wise but concealed reasons, to forgive a part, he had also determined to offer forgiveness to all. And suppose that they were in fact disposed in the highest degree to neglect it, and that no inducements or arguments could prevail on them to accept of it. Who then could blame the executive? Now this is about the case in regard to God, and the doctrine of election. All men were guilty and condemned. For wise reasons, which God has not communicated to us, he determined to bring a portion at least of the human race to salvation. This he did not intend to leave to chance and hap-hazard. He saw that all would of themselves reject the offer, and that unless some efficient means were used, the blood of the atonement would be shed in vain. He did not make known to men who they were that he meant to save, nor the reason why they particularly were to be brought to heaven. Meantime he meant to make the offer universal; to make the terms as easy as possible, and thus to take away every ground of complaint. If men will not accept of pardon; if they prefer their sins; if nothing can induce them to come and be saved, why should they complain? If the doors of a prison are open, and the chains of the prisoners are knocked off, and they will not come out, why should they complain that others are in fact willing to come out and be saved? Let it be borne in mind, that the purposes of God correspond exactly to facts as they actually occur, and much of the difficulty is taken away. If in the facts there is no just ground of complaint, there can be none, because it was the intention of God that the facts should be so.

(a) "predestinated us" Rom 8:29,30 (b) "adoption of children" Jn 1:12 (c) "pleasure of his will" Lk 12:32 Verse 6. To the praise of the glory of his grace. This is a Hebraism, and means the same as "to his glorious grace." The object was to excite thanksgiving for his glorious grace manifested in electing love. The real tendency of the doctrine, in minds that are properly affected, is not to excite opposition to God, or to lead to the charge of partiality, tyranny, or severity; it is to excite thankfulness and praise. In accordance with this, Paul introduced the statement (Eph 1:3) by saying that God was to be regarded as "blessed" for forming and executing this plan. The meaning is, that the doctrine of predestination and election lays the foundation of adoring gratitude and praise. This will appear plain by a few considerations.

(1.) It is the only foundation of hope for man. If he were left to himself all the race would reject the offers of mercy, and would perish. History, experience, and the Bible alike demonstrate this.

(2.) All the joys which any of the human race have, are to be traced to the purpose of God to bestow them. Man has no power of originating any of them, and ff God had not intended to confer them, none of them would have been possessed.

(3.) All these favours are conferred on those who had no claim on God. The Christian who is pardoned had no claim on God for pardon; he who is admitted to heaven could urge no claim for such a privilege and honour; he who enjoys comfort and peace in the hour of death, enjoys it only through the glorious grace of God.

(4.) All that is done by election is fitted to excite praise. Election is to life, and pardon, and holiness, and heaven. But why should not a man praise God for these things? God chooses men to be holy, not sinful; to be happy, not miserable; to be pure, not impure; to be saved, not to be lost. For these things he should be praised. He should be praised that he has not left the whole race to wander away and die. Had he chosen but one to eternal life, that one should praise him, and all the holy universe should join in the praise. Should he now see it to be consistent to choose but one of the fallen spirits, and to make him pure, and to readmit him to heaven, that one spirit would have occasion for eternal thanks, and all heaven might join in his praises. How much more is praise due to him, when the number chosen is not one or a few, but when millions which no man can number, shall be found to be chosen to life, Rev 7:9.

(5.) The doctrine of predestination to life has added no pang of sorrow to any one of the human race. It has made millions happy who would not otherwise have been, but not one miserable. It is not a choice to sorrow, it is a choice to joy and peace.

(6.) No one has a right to complain of it. Those who are chosen assuredly should not complain of the grace which has made them what they are, and which is the foundation of all their hopes. And they who are not chosen have no right to complain; for

(a.) they have no claim to life.

(b.) They are, in fact; unwilling to come. They have no desire to be Christians and to be saved. Nothing can induce them to forsake their sins and come to the Saviour. Why, then, should they complain if others are in fact willing to be saved? Why should a man complain for being left to take his own course, and to walk in his own way? Mysterious, therefore, as is the doctrine of predestination, and fearful and inscrutable as it is in some of its aspects, yet, in a just view of it, it is fitted to excite the highest expressions of thanksgiving, and to exalt God in the apprehension of man. He who has been redeemed and saved by the love of God; who has been pardoned and made pure by mercy; on whom the eye of compassion has been tenderly fixed, and for whom the Son of God has died, has abundant cause for thanksgiving and praise.

Wherein he hath made us accepted. Has regarded us as the objects of favour and complacency.

In the beloved. In the Lord Jesus Christ, the well-beloved Son of God. Mt 3:17. He has chosen us in him, and it is through him that these mercies have been conferred on us.

(a) "praise of the glory" 1Pet 2:9 (*) "grace" "of His glorious grace" (b) "accepted in the beloved" 1Pet 2:5 Verse 7. In whom we have redemption. On the meaning of the word here rendered redemption-- (απολυτρωσις) -- Rom 3:24. The word here, as there, denotes that deliverance from sin, and from the evil consequences of sin, which has been procured by the atonement made by the Lord Jesus Christ. This verse is one of the passages which prove conclusively that the apostle here does not refer to nations and to national privileges. Of what nation could it be said, that it had "redemption through the blood of Jesus, even the forgiveness of sins?"

Through his blood. By means of the atonement which he has made. See this phrase fully explained in the Rom 3:25.

The forgiveness of sins. We obtain through his blood, or through the atonement he has made, the forgiveness of sins. We are not to suppose that this is all the benefit which we receive from his death, or that this is all that constitutes redemption. It is the main, and perhaps the most important thing. But we also obtain the hope of heaven, the influences of the Holy Spirit, grace to guide us and to support us in trial, peace in death, and perhaps many more benefits. Still forgiveness is so prominent and important, and the apostle has mentioned that as if it were all.

According to the riches of his grace. According to his rich grace. See a similar phrase explained Rom 2:4. The word riches, in the form in which it is used here, occurs also in several other places in this epistle, Eph 1:18, 2:7, 3:8,16. It is what Paley (Horae Paul) calls "a cant phrase," and occurs often in the writings of Paul. See Rom 2:4, 9:23, 11:12,33, Php 4:19, Col 1:27, 2:2. It is not found in any of the other writings of the New Testament, except once, in a sense somewhat similar, in James, (Jas 2:5,) "Hath not God chosen the poor of this world rich in faith"? and Dr. Paley from this fact has constructed an argument to prove that this epistle was written by Paul. It is peculiar to him, and marks his style in a manner which cannot be mistaken. An impostor or a forger of the epistle would not have thought of introducing it, and yet it is just such a phrase as would naturally be used by Paul.

(c) "we have redemption" Heb 9:12, 1Pet 1:18,19. Verse 8. Wherein he hath abounded. Which he has liberally manifested to us. This grace has not been stinted and confined, but has been liberal and abundant.

In all wisdom. That is, he has evinced great wisdom in the plan of salvation; wisdom in so saving men as to secure the honour of his own law, and in devising a scheme that was eminently adapted to save men. 1Cor 1:24.

And prudence. The word here used (φρονησις) means understanding, thinking, prudence. The meaning here is, that so to speak, God had evinced great intelligence in the plan of salvation. There was ample proof of mind and of thought, it was adapted to the end in view. It was far-seeing; skilfully arranged; and carefully formed. The sense of the whole is, that there was a wise design running through the whole plan, and abounding in it in an eminent degree. Verse 9. Having made known to us the mystery of his will. The word mystery (μυστηριον) means, literally, something into which one must be initiated before it is fully known (from μυεω, to initiate, to instruct;) and then anything which is concealed or hidden. We commonly use the word to denote that which is above our comprehension, or unintelligible. But this is never the meaning of the word in the New Testament. It means there some doctrine or fact which has been concealed, or which has not before been fully revealed, or which has been set forth only by figures and symbols. When the doctrine is made known, it may be as clear and plain as any other. Such was the doctrine that God meant to call the Gentiles, which was long concealed, at least in part, and which was not fully made known until the Saviour came, and which had been till that time a mystery-- concealed truth-- though, when it was revealed, there was nothing incomprehensible in it. Thus in Col 1:26, "The mystery which hath been hid from ages and from generations, but now is made manifest to his saints." So it was in regard to the doctrine of election. It was a mystery until it was made known by the actual conversion of those whom God had chosen. So in regard to the incarnation of the Redeemer; the atonement; the whole plan of salvation. Over all these great points there was a veil thrown and men did not understand them until God revealed them. When they were revealed, the mystery was removed, and men were able to see clearly the manifestation of the will of God.

Which he hath purposed in himself. Without foreign aid or counsel. His purposes originated in his own mind, and were concealed until he chose to make them known. See 2Ti 1:9.

(+) "mystery" "secret" (d) "hath purposed" 2Ti 1:9 Verse 10. That in the dispensation. The word here rendered "dispensation," οικονομιαν, means, properly, the management of household affairs. Then it means stewardship or administration; a dispensation or arrangement of things; a scheme or plan. The meaning here is, that this plan was formed in order (εις) or unto this end, that in the full arrangement of times, or in the arrangements completing the filling up of the times, God might gather together in one all things. Tindal renders it, "to have it declared when the time was full come," etc.

The fulness of times. When the times were fully completed; when all the periods should have passed by which he had prescribed, or judged necessary to the completion of the object. The period referred to here is that when all things shall be gathered together in the Redeemer at the winding up of human affairs, or the consummation of all things. The arrangement was made with reference to that, and embraced all things which conduced to that. The plan stretched from before "the foundation of the world" to the period when all times should be completed; and of course all the events occurring in that intermediate period were embraced in the plan.

He might gather together in one. The word here used--ανακεφαλαιοω means, literally, to sum up, to recapitulate, as an orator does at the close of his discourse. It is from κεφαλη the head; or κεφαλαιον, the sum, the chief thing, the main point. In the New Testament the word means to collect under one head, or to comprehend several things under one. Romm 13:9: "It is briefly comprehended, i.e. summed up under this one precept," sc., love. In the passage before us, it means that God would sum up, or comprehend all things in heaven and earth through the Christian dispensation; he would make one empire under one head, with common feelings, and under the same laws. The reference is to the unity which will hereafter exist in the kingdom of God, when all his friends on earth and in heaven shall be united, and all shall have a common head. Now there is alienation. The earth has been separated from other worlds by rebellion. It has gone off into apostasy and sin. It refuses to acknowledge the Great Head to which other worlds are subject, and the object is to restore it to its proper place, so that there shall be one great and united kingdom.

All things. ταπαντα. It is remarkable that Paul has here used a word which is in the neuter gender. It is not all persons, all angels, or all men, or all the elect, but all things. Bloomfield and others suppose that persons are meant, and that the phrase is used for τουςπαντες. But it seems to me that Paul did not use this word without design. All things are placed under Christ, (Eph 1:22, Mt 28:18,) and the design of God is to restore harmony in the universe. Sin has produced disorder not only in mind, but in matter. The world is disarranged. The effects of transgression are seen everywhere; and the object of the plan of redemption is to put things on their pristine footing, and restore them as they were at first. Everything is therefore put under the Lord Jesus, and all things are to be brought under his control, so as to constitute one vast harmonious empire. The amount of the declaration here is, that there is hereafter to be one kingdom, in which there shall be no jar or alienation; that the now separated kingdoms of heaven and earth shah be united under one head, and that henceforward all shall be harmony and love. The things which are to be united in Christ, are those which are "in heaven and which are on earth." Nothing is said of hell. Of course this passage cannot teach the doctrine of universal salvation, since there is one world which is not to have a part in this ultimate union.

In Christ. By means of Christ, or under him, as the great Head and King. He is to be the great Agent in effecting this, and he is to preside over this united kingdom. In accordance with this view the heavenly inhabitants, the angels as well as the redeemed, are uniformly represented as uniting in the same worship, and as acknowledging the Redeemer as their common head and king, Rev 5:9,10,11,12.

Both which are in heaven. Marg. as in Gr., in the heavens. Many different opinions have been formed of the meaning of this expression. Some suppose it to mean the saints in heaven, who died before the coming of the Saviour; and some that it refers to the Jews, designated as the heavenly people, in contradistinction from the Gentiles, as having nothing divine and heavenly in them, and as being of the earth. The more simple and obvious interpretation is however, without doubt, the correct one, and this is to suppose that it refers to the holy inhabitants of other worlds. The object of the plan of salvation is to produce a harmony between them and the redeemed on earth, or to produce, out of all, one great and united kingdom. In doing this, it is not necessary to suppose that any change is to be produced in the inhabitants of heaven. All the change is to occur among those on earth, and the object is to make, out of all, one harmonious and glorious empire.

And which are on earth. The redeemed on earth. The object is to bring them into harmony with the inhabitants of heaven. This is the great object proposed by the plan of salvation. It is to found one glorious and eternal kingdom, that shall comprehend all holy beings on earth and all in heaven. There is now discord and disunion. Man is separated from God, and from all holy beings. Between him and every holy being there is by nature discord and alienation. Unrenewed man has no sympathy with the feelings and work of the angels; no love for their employment; no desire to be associated with them. Nothing can be more unlike than the customs, feelings, laws, and habits which prevail on earth, from those which prevail in heaven. But the object of the plan of salvation is to restore harmony to those alienated communities, and produce eternal concord and love. Learn hence,

(1.) The greatness and glory of the plan of salvation. It is no trifling undertaking to reconcile worlds, and of such discordant materials to found one great, and glorious, and eternal empire.

(2.) The reason of the interest which angels feel in the plan of redemption, 1Pet 1:12. They are deeply concerned in the redemption of those who, with them, are to constitute that great kingdom which is to be eternal. Without envy at the happiness of others; without any feeling that the accession of others will diminish their felicity or glory, they wait to hail the coming of others, and rejoice to receive even one who comes to be united to their number.

(3.) This plan was worthy of the efforts of the Son of God. To restore harmony in heaven and earth; to prevent the evils of alienation and discord; to rear one immense and glorious kingdom, was an object worthy the incarnation of the Son of God.

(4.) The glory of the Redeemer. He is to be exalted as the Head of this united and ever-glorious kingdom, and all the redeemed on earth and the angelic hosts shall acknowledge him as their common Sovereign and Head.

(5.) This is the greatest and most important enterprize on earth. It should engage every heart, and enlist the powers of every soul. It should be the earnest desire of all to swell the numbers of those who shall constitute this united and ever-glorious kingdom, and to bring as many as possible of the human race into union with the holy inhabitants of the other world.

(1) "in heaven" "the heavens" Verse 11. In whom also we have obtained an inheritance. We who are Christians. Most commentators suppose that by the word "we" the Jews particularly are intended, and that it stands in contradistinction from "ye," as referring to the Gentiles, in Eph 1:13. This construction, they suppose, is demanded by the nature of the passage. The meaning may then be, that the Jews who were believers had first obtained a part in the plan of redemption, as the offer was first made to them, and then that the same favour was conferred also on the Gentiles. Or it may refer to those who had been first converted, without particular reference to the fact that they were Jews; and the reference may be to the apostle and his fellow-labourers. This seems to me to be the correct interpretation. "We the ministers of religion first believed, and have obtained all inheritance in the hopes of Christians, that we should be to the praise of God's glory; and you also, after hearing the word of truth, believed," Eph 1:13. The word which is rendered "obtained our inheritance" κληροω--means, literally, to acquire by lot, and then to obtain, to receive. Here it means that they had received the favour of being to the praise of his glory, for having first trusted in the Lord Jesus.

Being predestinated. Eph 1:5.

According to the purpose. On the meaning of the word purpose, see Notes on Rom 8:28.

Of him who worketh all things. Of God, the universal Agent. The affirmation here is not merely that God accomplishes the designs of salvation according to the counsel of his own will, but that he does everything. His agency is not confined to one thing, or to one class of objects. Every object and event is under his control, and is in accordance with his eternal plan. The word rendered worketh ενεργεω---means, to work, to be active, to produce, Eph 1:20; Gal 2:8, Php 2:13. A universal agency is ascribed to him. "The same God which worketh all in all," 1Cor 12:6. He has an agency in causing the emotions of our hearts. "God, who worketh in you both to will and to do of his good pleasure," Php 2:13. He has an agency in distributing to men their various allotments and endowments. "All these worketh that one and the self-same Spirit, dividing to every man severally as he will," 1Cor 12:11. The agency of God is seen everywhere. Every leaf, flower, rose-bud, spire of grass; every sunbeam, and every flash of lightning; every cataract and every torrent, all declare his agency; and there is not an object that we see that does not bespeak the control of an all-present God. It would be impossible to affirm more explicitly, that God's agency is universal, than Paul does in the passage before us. He does not attempt to prove it. It is one of those points on which he does not deem it necessary to pause and reason, but which may be regarded as a conceded point in the discussion of other topics, and which may be employed without hesitation in their illustration. Paul does not state the mode in which this is done. He affirms merely the fact. He does not say that he compels men, or that he overbears them by mere physical force. His agency he affirms to be universal; but it is undoubtedly in accordance with the nature of the object, and with the laws which he has impressed on them. His agency in the work of creation was absolute and entire; for there was nothing to act on, and no established laws to be observed. Over the mineral kingdom his control must also be entire, yet in accordance with the laws which he has impressed on matter. The crystal and the snow are formed by his agency; but it is in accordance with the laws which he has been pleased to appoint. So in the vegetable world his agency is everywhere seen; but the lily and rose blossom in accordance with uniform laws, and not in an arbitrary manner. So in the animal kingdom. God gives sensibility to the nerve, and excitability and power to the muscle, He causes the lungs to heave, and the arteries and veins to bear the blood along the channels of life; but it is not in an arbitrary manner. It is in accordance with the laws which he has ordained, and [which] he never disregards in his agency over these kingdoms. So in his government of mind. He "works" everywhere. But he does it in accordance with the laws of mind. His agency is not exactly of the same kind on the rose-bud that it is on the diamond; nor on the nerve that it is on the rose-bud; nor on the heart and will that it is on the nerve. In all these things he consults the laws which he has impressed on them; and as he chooses that the nerve should be affected in accordance with its laws and properties, so it is with mind. God does not violate its laws. Mind is free. It is influenced by truth and motives. It has a sense of right and wrong. And there is no more reason to suppose that God disregards these laws of mind in controlling the intellect and the heart, than there is that he disregards the laws of crystallization in the formation of the ice, or of gravitation in the movements of the heavenly bodies. The general doctrine is, that God works in all things, and controls all; but that his agency everywhere is in accordance with the laws and nature of that part of his kingdom where it is exerted. By this simple principle we may secure the two great points which it is desirable to secure on this subject--

(1.) the doctrine of the universal agency of God; and

(2.) the doctrine of the freedom and responsibility of man.

After the counsel of his own will. Not by consulting his creatures, or conforming to their views, but by his own views of what is proper and right. We are not to suppose that this is by mere will, as if it were arbitrary, or that he determines anything without good reason. The meaning is, that his purpose is determined by what he views to be right, and without consulting his creatures or conforming to their views. His dealings often seem to us to be arbitrary. We are incapable of perceiving the reasons of what he does. He makes those his friends who we should have supposed would have been the last to have become Christians. He leaves those who seem to us to be on the borders of the kingdom, and they remain unmoved and uneffected. But we are not thence to suppose that he is arbitrary. In every instance, we are to believe that there is a good reason for what he does, and one which we may be permitted yet to see, and in which we shall wholly acquiesce. The phrase "counsel of his own will" is remarkable. It is designed to express in the strongest manner the fact that it is not by human counsel or advice. The word "counsel"--βουλη--means, a council or senate; then a determination, purpose, or decree. See Rob. Lex. Here it means that his determination was formed by his own will, and not by human reasoning. Still, his will in the case may not have been arbitrary. When it is said of man that he forms his own purposes, and acts according to his own will, we are not to infer that he acts without reason, he may have the highest and best reasons for what he does, but he does not choose to make them known to others, or to consult others. So it may be of God, and so we should presume it to be. It may be added, that we ought to have such confidence in him as to believe that he will do all things well. The best possible evidence that anything is done in perfect wisdom and goodness, is the fact that God does it. When we have ascertained that, we should be satisfied that all is right.

(a) "being predestinated" Acts 20:22 Verse 13. In whom ye also trusted. This stands in contrast with those who had first embraced the gospel.

Heard the word of truth. The gospel; called the word or message of truth, the word of God, etc. See Rom 10:17. The phrase, "the word of truth," means "the true word or message." It was a message unmixed with Jewish traditions or Gentile philosophy.

The gospel of your salvation. The gospel bringing salvation to you.

In whom also. In the Lord Jesus. A little different translation of this verse will convey more clearly its meaning. "In whom also ye, having heard the word of truth, (the gospel of your salvation,) in whom having also believed, ye were sealed," etc. The sealing was the result of believing, and that was the result of hearing the gospel. Comp. Rom 10:14,15.

Ye were sealed. On the meaning of the word seal, Jn 3:33. Jn 6:27

With that holy Spirit of promise. With the Holy Spirit that was promised. See Jn 16:7-11,13; 15:26, 14:16,17. It is not improbable, I think, that the apostle here refers particularly to the occurrence of which we have a record in Acts 19:1-6. Paul, it is there said, having passed through the upper provinces of Asia Minor, came to Ephesus. He found certain persons who were the disciples of John, and he asked them if they had received the Holy Ghost since they "believed," Eph 1:2. They replied that they had not heard whether there was any Holy Ghost, and that they had been baptized unto John's baptism. Paul taught them the true nature of the baptism of John; explained to them the Christian system; and they were baptized in the name of the Lord Jesus, and "the Holy Ghost came upon them, and they spake with tongues, and prophesied." They were thus sealed by the Holy Spirit of promise, "after they had believed," (Eph 1:13;) they had the full evidence of the favour of God in the descent of the promised Holy Spirit, and in his miraculous influences. If this be the true interpretation, it constitutes a striking coincidence between the epistle and the Acts, of such a nature as constitute the arguments in Paley's Horae Paulinae, (though he has not referred to this,) which shows that the epistle was not forged, The circumstance is such that it would not have been alluded to in this manner by one who should forge the epistle; and the mention of it in the epistle is so slight, that no one, from the account there, would think of forging the account in the Acts. The coincidence is just such as would occur on the supposition that the transaction actually occurred, and that both the Acts and the epistle are genuine. At the same time, there is a sealing of the Holy Spirit which is common to all Christians. 2Cor 1:22.

(a) "heard the word of truth" Rom 10:17 (b) "sealed with that Holy Spirit" 2Cor 1:22 (*) "promise" "The promised Holy Spirit" Verse 14. Which is the earnest of our inheritance. On the meaning of the, 2Cor 1:22.

Until the redemption. Rom 8:23. The meaning here is, we have the Holy Spirit as the pledge that that shall be ours, and the Holy Spirit will be imparted to us until we enter on that inheritance.

Of the purchased possession. Heaven, purchased for us by the death of the Redeemer. The word here used--περιποιησις--occurs in the following places in the New Testament: 1Thes 5:9, rendered "to obtain salvation;" 2Thes 2:14 to the obtaining of the glory of the Lord;" Heb 10:39, "to the saving of the soul;" 1Pet 2:9, "a peculiar people;" literally, a people of acquirement to himself; and in the passage before us. It properly means, an acquisition, an obtaining, a laying up. Here it means, the complete deliverance from sin, and the eternal salvation acquired for us by Christ. The influence of the Holy Spirit, renewing and sanctifying us, comforting us in trials, and sustaining us in afflictions, is the pledge that the redemption is yet to be wholly ours.

Unto the praise of his glory. See Eph 1:6

(c) "of our inheritance" 2Cor 5:5 (a) "of the purchased" Rom 8:23 (b) "possession" Acts 20:28 (c) "of his glory" Eph 1:6,12