Eph 1:4-5, 11 | Barnes | STEP | 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 . "Mary hath chosen that good part;"--she has made a choice, or selection of it, or has shown a preference for it. : "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. . It denotes to choose out with the accessary idea of kindness or favour. . "For the elect's sake whom he hath chosen , he hath shortened the days." , "I know whom I have chosen." . "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 , 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 , 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 ( ) 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. . 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?" . 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" (b) "holy and without blame"

Ephesians 1:4-5

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

Ephesians 1:11

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