Jesus was the basis for our election

JESUS WAS THE BASIS FOR OUR ELECTION
EDITED BY GLENN PEASE
Ephesians 1:4 For He chose us in Him before the
foundationof the world to be holy and blameless in
His presence. In love
BIBLEHUB RESOURCES
The Origin Of Our Blessings:The ElectionOf Grace
Ephesians 1:4
T. Croskery
The difficulties that attach to this doctrine do not arise from any ambiguity in
the Scripture proofs which support it, but from the nature of the doctrine
itself, and its apparent inconsistencywith other doctrines of Scripture. Many
of the difficulties, indeed, that we associatewith the doctrine are involved in
the doctrine of Divine providence; so much so that William III. could sayto
Bishop Burnett, "Did I not believe absolute predestination, I could not believe
a providence; for it would be most absurd to suppose a Being of infinite
wisdom to act without a plan, for which plan predestination is only another
name." Predestinationis but God's plan of action; providence is the evolution
of that plan. "If this providence has ordered and ordained everything which
relates to the temporal lot and life, it is absolutely inconceivable that matt's

eternal lot should be determined without God's eternal counselbeing fulfilled
therein" (Oosterzee).
I. THE ELECTION OF GRACE, WHICH IS THE FOUNDATION OF ALL
OUR SPIRITUAL BLESSINGS, HAS CHRIST FOR ITS CENTER;for
"Godhath chosenus in him." We are regardedas existing in him, even in the
Divine plan. The Son of God is the Firstborn, as well as the eldestBrother of
the vastfamily of God. He who is the Centerof creation, providence, history,
is also the Center of the Divine plan.
II. THE ELECTION IS FOUNDED ON THE GOOD PLEASURE OF HIS
WILL, WHICH IS ABSOLUTELY ONE WITH HIS MORAL
PERFECTIONS,AND CANNOT, THEREFORE,PARTAKE OF AN
ARBITRARY CHARACTER. The greatquestion is - Is God or man the
author of salvation? Are not faith and repentance, though man's acts, God's
gifts? Is not the Christian God's workmanship - "createdin Christ Jesus unto
goodworks"? Is it possible to maintain the doctrine of grace without referring
man's salvation to God? The system which rejects an electionof grace does
not make provision for the salvation of a single soul.
III. THE ELECTION IS FROM ETERNITY. It is "before the foundation of
the world." It is as eternal as God himself, and not, therefore, founded in
man's excellence, oreven originatedby sin, like an after-thought to rectify
disorder or mistake; for believers are chosen, not on the ground of foreseen
holiness, but that they may become holy, their faith itself being the effect, not
the cause, oftheir election.
IV. IT IS AN ELECTION TO ADOPTION OR TO HOLINESS;for "God
hath chosenus in him... that we should be holy and without blame" - the
positive and the negative sides of Christian life - or he hath "predestinatedus
to the adoption of children." A holy God cannot choose us to be anything but
holy. Holiness is the end of our calling, as it is of our election. The Church of

God is to be finally "without pot, or wrinkle, or any such thing." Holiness is
the wayto happiness. "A holy heart is a happy heart," even in this world of
care.
V. IT IS AN ELECTION OF INDIVIDUALS. There is a national election, or
an electionto covenant privileges;but there is an individual electioninside it:
"Israelhath not obtained that which he seekethfor, but the electionhath
obtained it" (Romans 11:7). This factis further manifest from the manner in
which the Apostle Paul comforts believers, and urges them to sanctificationby
reminding them of their personalelection. Believers are comfortedbesides
with the assurancethat their names are written in heaven, or in the book of
life (Philippians 4:3; Luke 10:20;Hebrews 12:23). - T.C.
Biblical Illustrator
According as He hath chosenus before the foundation of the world.
Ephesians 1:4

Election
W. Alves, M. A.
I. Let us considerTHE CAUSE, FOUNTAIN, ORIGIN OF THE BLESSINGS
OF SALVATION — "according as He hath chosenas." The blessings which
we enjoy, the apostle affirms, are in consequenceofGod's having chosenus,
that we might become partakers ofthem in all their extent and fulness. To this
source alone are they to be traced. How comes it that the Church of God's
"saints and faithful" thus stands distinguished from the ungodly world, in the
blessings it enjoys, the favours reservedfor it, and the eternalglory it shall
inherit?
1. It is a matter of fact concerning which this question is raised. Whatever
may be the solution of the question, or difficulties connectedwith it, there is
no denying or concealing the fact itself, that there has been, is, and will be, a
distinction among men — a difference — a separation— as respects their
state and characterbefore God, and their ultimate destiny.
2. This factcannot be accountedfor by any reference to individual or personal
distinctions of characteror worthiness.
3. We reach the only reasonable accountof the matter when we adopt the
Scriptural explanation, and ascribe "all spiritual blessing in the heavenlies" as
enjoyed by God's people to His free electing love, "according as He hath
chosenus." If you wished to explore the true source of some majestic river,
which in its course beautifies and blesses the earth, as it flows through
thousands of miles to the greatocean, you would not pause at some expanding
lake which it fills and empties, nor ascendthe route of some acceding
tributary which helps to swellits volume; but, keeping by the main channel,
and leaving behind you the verdant plain and the smiling hamlet and the
sleeping lake, you ascendhigh up the mountain steep, and there hidden in the
cleft of the rock you discoverthe little bubbling spring that marks the origin
and fountain and true rising place of that noble stream. So, taught and guided

by God's Word, when you would trace to its true fountain the stream of
spiritual blessing which blessesyou "in the heavenlies," youpause not at any
works or deeds of yours, you point not to any superiority natural or acquired
over others, you fix not even on "faith" and "repentance" (as if these all did
not need to be accountedfor!), but, in all humility, yet with all thankfulness,
you restin the elective love of God, as the originaland actual cause ofall. You
hear Paul saying, and you must echo the acknowledgment, "according as He
hath chosenus," whilst with John you gaze on that "pure river of waterof
life, clearas crystal, proceeding out of the throne of God and of the Lamb."
II. We come now to considerthe secondthing in our text, viz.: HOW THIS
ELECTING LOVE OF GOD — the cause orfountain of salvation — COMES
INTO BEING AND OPERATION — "hath chosenus in Him," i.e., in Christ.
A virtual or representative union was formed by God, betweensinners of
mankind and Christ, when He purposed their salvation. A covenant was
entered into betweenGod, of the one part, and Christ constitutedthe head of
the Church and its representative, ofthe other part. In terms of this covenant
Christ was to do the will of God; i.e., fulfil the requirements of law, suffer its
penalty and perform its duties, in room and steadof His people; and God, on
His part, was to confer on them His Spirit, work holiness in their natures, and
at last receive them into eternal mansions.
III. In the third place we are here taught WHEN THE ELECTION TOOK
PLACE, viz., "before the foundation of the world." This surely must be
allowedto carry us far back, beyond the operation of human merit or agency.
1. There is no room, then, for chance, uncertainty, or hazard. God's plans are
complete, and His purposes definite. Doubtless He has chosen, onthe whole,
the greatestgoodof the universe as His object; and, in "the electionunto
grace," onlydisplays a part of His glorious and all-comprehending plan.

2. Again, we are taught in this not only God's wisdom, but also His
sovereignty. This, at least, is a precious truth — that the Lord God
Omnipotent reigneth. What comfort, otherwise, wouldthere be in
contemplating a scene where sin abounds and agents of darkness are abroad
on the earth?
IV. This suggeststo us the fourth topic in our text, viz., WHY, OR FOR
WHAT END GOD HATH CHOSEN US IN HIM BEFORE THE
FOUNDATION OF THE WORLD — "that we should be holy and without
blame before Him in love." It is an old saying: "Goddoes not find, but makes
men holy." It is evident, indeed, that none are chosenbecause they are holy or
blameless, but some are chosenin order that they may become so.
(W. Alves, M. A.)
The doctrine of election
Paul Bayne.
I. THE SPIRITUAL BLESSING.
1. The term electionis sometimes used for that electionwhich is made in
temporary executionof God's purpose;(1) whether it be a separating of men
to the state of grace, whichmakes them as the chosenfirst fruits of the
creation(John 15:19; 1 Peter1:2); or(2) a separating of them to any office and
dignity. Saul, Judas.
2. But here it means that choice which God made with Himself from all
eternity. From this flow all the blessings we receive, evenas the body and
boughs and branches of the tree issue from the root. What a cause for
thankfulness is here!

II. THE PERSONS. Thosewho have true faith and holiness. As we may know
faith, so we may know election. If we see in any a faith unfeigned and true
endeavour after holiness, we may charitably judge that such are elected.
III. THE ORDER OF ELECTION.
1. Christ, the Head.
2. From Christ it descends to us His members.
IV. THE TIME. Before all worlds (2 Timothy 1:9; John 17:24).
V. THE END.
1. God has of grace chosenus to the supernatural life.
2. He has not only chosenus to this supernatural life, but to the perfection of
it.
3. He has calledus to this life, that we may live foreverin His presence.
(Paul Bayne.)

God's elective grace
John Eadie, D. D.
It would be a narrow and superficialview of these words to suppose them to
refer only to the enjoyment of external privilege, or to imagine that they are
meant to level Jewishpride, and that they describe simply the choice of the
Gentiles to religious blessings. The purpose of the electionis, that its objects
should be holy, an end that cannotfail, for they are in Christ, and "in Him
they are complete." Yet the sovereignlove of God is strikingly manifested
even in the bestowmentof external advantage. Ephesus enjoyedwhat many a
city in Asia Minor wanted. The motive that took Paul to Ephesus, and the
wind that sped the bark which carried him, were alike of God's creation. It
was not because Godchancedto look down from His high throne, and saw the
Ephesians bowing at the shrine of Diana, and worshipping "the image that fell
from Jupiter," that His heart was moved, and He resolvedto give them the
gospel. Norwas it because its citizens had a deeperrelish for virtue and peace
than masses ofthe population around them, that He sent among them the
grace ofHis Spirit. "He is of one mind, and who can turn Him?" Every
purpose is eternal, and awaits an evolution in the fulness of the time, which is
neither antedatednor postponed. The same difficulties are involved in this
choice to the external blessing, as are found in the electionof men to personal
salvation. The whole procedure lies in the domain of pure sovereignty, and
there can therefore be no partiality where none have any claim. The choice of
Abraham is the greatfact which explains and gives name to the doctrine. Why
then should the race of Shem be selectedto the exclusionof Ham and
Japheth? Why of all the families in Shem should that of Terahbe chosen? and
why of all the members of Terah's house should the individual Abraham be
marked out, and setapart by God to be the father of a new race? As well
impugn the fact as attempt to upset the doctrine. Providence presents similar
views of the Divine procedure. One is born in Europe with a fair face, and
becomes enlightenedand happy; another is born in Africa with a sable
countenance, and is doomed to slavery and wretchedness. One has his birth
from Christian parents, and is trained in virtue from his earlieryears;
another has but a heritage of shame from his father, and the shadow of the
gallows looms overhis cradle. One is an heir of genius; another, with some

malformation of brain, is an idiot. Some, under the enjoyment of Christian
privilege, live and die unimpressed; others, with but scanty opportunities,
believe, and grow eminent in piety. Does not more seemreally to be done by
God externally for the conversionof others who live and die in impenitence,
than for many who believe and are saved? And yet the Divine prescience and
predestination are not incompatible with human responsibility. Man is free,
perfectly free, for his moral nature is never strained or violated.
Foreknowledge, whichis only another phase of electing love, no more changes
the nature of a future incident, than after knowledge canaffectan historical
fact. God's grace fits men for heaven, but men by unbelief prepare themselves
for hell. It is not man's non-election, but his continued sin, that leads to his
eternal ruin. Action is not impeded by the certainty of the Divine
foreknowledge, he who believes that Godhas appointed the hour of his death
is not fettered by such a faith in the earnestuse of every means to prolong his
life. And God does not actarbitrarily or capriciously. He has the best of
reasons forHis procedure, though He does not choose to disclose them to us.
(John Eadie, D. D.)
God the author of the plan of salvation
John Eadie, D. D.
Christians have no grounds for self-felicitationin their possessionof holiness
and hope, as if with their own hand they had inscribed their names in the
Book ofLife. Their possessionof"all spiritual blessing in the heavenly places"
is not self-originated. Its one author is God, and he has conferred it in
harmony with His eternal purpose regarding them. His is all the work, and
His is all the glory. And therefore the apostle glories in this eternalelection. It
is cause of deep and prolonged thankfulness, not of gloom, distrust, or
perplexity. The very eternity of design clothes the plan of salvationwith a
peculiar nobleness. It has its origin in an eternity behind us, and its
consummation in an eternity before us. Kindness, the result of momentary
impulse, has not and cannothave such claim to gratitude, as a beneficence
which is the fruit of a matured and predetermined arrangement. The grace

which springs from eternal choice must command the deepesthomage of our
nature.
(John Eadie, D. D.)
Salvationan eternalprovision for human need
John Eadie, D. D.
The eternity of the plan suggests anotherthought. It is this — salvation is an
original thought and resolution. it is no novel expedient struck out in the
fertility of Divine ingenuity, after God's first purpose in regard to man had
failed through man's apostasy. It is no afterthought, but the embodiment of a
design which, foreseeingour ruin, had made preparation for it.
(John Eadie, D. D.)
The objectof the Divine election
A. Barry, D. D.
In the words "That we should be holy and without blame before Him," we
have the objectof the Divine electiondeclared, and the cooperation of the
electimplied, by the inseparable connectionof holiness with election. There is
an instructive parallel in Colossians1:22, "He hath reconciledyou in the body
of His flesh through death, to present you holy and unblamable, and
unreprovable in His sight." The word "without blame," or "unblamable," is
properly without blemish; and the word "unreprovable" more nearly
corresponds to our idea of one unblamable — i.e., one againstwhom no
charge canbe brought. Here God is said to have "chosen" us, in the other
passageto have "presented" us (comp. the sacrificialuse of the word in
Romans 12:1), in Christ, to be "holy and without blemish." It seems clearthat
the words refer not to justification in Christ, but to sanctificationin Him.
They express the positive and negative aspects ofholiness;the positive in the
spirit of purity, the negative in the absence ofspot or blemish. The keyto their

interpretation is to be found in the idea of Romans 8:29, "whom He did
foreknow, He did predestinate to be conformed to the image of His Son." The
word "without blame" is applied to our Lord (in Hebrews 9:14; 1 Peter1:19)
as a lamb "without blemish." To Him alone it applies perfectly; to us, in
proportion to that conformity to His image. The words "before Him" refer us
to God's unerring judgment as contrastedwith the judgment of men, and even
our own judgment on ourselves (comp. 1 Corinthians 4:3, 4; 1 John 3:20, 21)
(A. Barry, D. D.)
The antiquity of our final humanity
John Pulsford.
The word foundation. (καταβολή)suggests a descent, orletting down. But
since we were chosenm Christ "before the foundation of the world," let us joy
with reverence overthe priority of our original nature, and not confound
ourselves with any of the products of time. We are clothed upon with
temporal nature, but we are not children of time. We are fallen into time, but
we are from eternity. From of old, God loved us with an everlasting love.
There is nothing in the world that represents to us either what we were, or
what we shall be. Long before the geologicaleras began, long before the great
chaotic age, and long before that first of all the sad changes, namely, the angel
fall, God beheld His final human race, perfectin His Son. Whateverwe have
become through the two great falls, in heaven, and in earth, in Christ Jesus we
are the holy children of eternity. Our right home is in our Father's house,
amid the first-born eternal glories. It is not strange, therefore, that there
should be a spirit in us which refuses to rest in anything under the sun, as our
final condition. That which was "electandprecious," before the foundation of
the world, lingers in us.
(John Pulsford.)
Electionand holiness

John Trapp.
God electedus as well to the means as to the end. Note this. For as they (in
Acts 27:31)could not come safe to land if any left the ship, so neither can men
come to heaven but by holiness.
(John Trapp.)
Predestinationto holiness
H. Melvill, B. D.
It would be a poor proof that I were on my voyage to India, that with glowing
eloquence and thrilling poetry, I could discourse onthe palm groves and spice
isles of the East. Am I on the waters? Is the sailhoisted to the wind? and does
the land of my birth look blue and faint in the distance? The doctrine of
electionmay have done harm to many, but only because they have fancied
themselves electedto the end, and have forgotten that those whom Scripture
calls electedare electedto the means. The Bible never speaks ofmen as elected
to be savedfrom the shipwreck, but only as electedto tighten the ropes and
hoist the sails and stand at the rudder. Let a man searchfaithfully: let him see
that when Scripture describes Christians as elected, it is as electedto faith, as
electedto sanctification, as electedto, obedience;and the doctrine of election
will be nothing but a stimulus to effort. It will not act as a soporific. I shall cut
awaythe boat, and let drive all human devices, and gird myself, amid the
fierceness ofthe tempest, to steerthe shatteredvesselinto port.
(H. Melvill, B. D.)
Of electionto everlasting life
T. Boston, D. D.
I. Our first business is, to show WHAT ELECTION IS. It is that decree of
God whereby some men are chosenout from among the rest of mankind, and
appointed to obtain eternal life by Jesus Christ, flowing from the mere good

pleasure of God; as appears from the text. So the electare they whom Godhas
chosento everlasting life (Acts 13:48).
II. I proceedto show WHO ARE ELECTED. Who they are in particular, God
only knows;but in generalwe say, that it is not all men, but some only. For
where all are taken, there is no choice made.
III. The next head is to shew WHAT THEY ARE CHOSEN TO.
1. They are chosento be partakers ofeverlasting life. Hence the scripture
speaks ofsome being "ordained to eternal life" (Acts 13:48), and of
"appointing them to obtain salvation" (1 Thessalonians 5:9), God appoints
some to be rich, great, and honourable, some to be low and mean in the world:
but electing love appoints those on whom it falls to be savedfrom sin, and all
the ruins of the fall; its greatview is to eternal glory in heaven.
2. They are chosenalso to grace as the mean, as well as to glory as the end.
God's predestinating them to eternalblessedness includes both, as in the text;
and it further appears from 2 Thessalonians 2:13. Hence faith is held out as a
certain consequentof election(Acts 13:48). "As many as were ordained unto
eternal life, believed." The man who intends to dwell in a house yet unbuilt,
intends also the means by which it may be made a fit habitation. And
therefore there is no ground from the decree of electionto slight the means of
salvation.
IV. Let us considerTHE PROPERTIES OF ELECTION.
1. It is altogetherfree, without any moving cause, but God's mere good
pleasure. No reasoncan be found for this but only in the bosomof God.

2. Electionis eternal. They are electedfrom all eternity (Ephesians 1:4),
"chosenbefore the foundation of the world;" (2 Timothy 1:9). All God's
decrees are eternal(Ephesians 1:11). BecauseGodis eternal, His purposes
must be of equal duration with His existence.
3. It is particular and definite.
4. It is secret, and cannotbe knowntill God is pleasedto discoverit.
V. The next thing is to show, THAT ALL THE ELECT, AND THEY ONLY,
ARE IN TIME BROUGHT OUT OF A STATE OF SIN AND MISERY INTO
A STATE OF SALVATION.
1. All the electare redeemed by Christ (John 10:15). None other but the elect
are brought into a state of salvation;none but they are redeemed, sanctified,
and believe in the Lord Jesus Christ (John 17:9).
VI. I come to show BY WHOM THE ELECT ARE SAVED. It is by Christ the
Redeemer. Hence the apostle says (Titus 3:4, 5, 6).
1. Before the electcould be delivered from that state of sin and misery into
which they had brought themselves, a valuable satisfactionbehovedto be
given to the justice of God for the injury done by sin. It is evident from
Scripture that God stoodupon full satisfaction, and would not remit one sin
without it. Severalthings plead strongly for this: As,

(1)The infinite purity and holiness of God.
(2)The justice of God.
(3)The wisdomof God.
(4)The truth and veracityof God. He must be true to His threatenings as well
as to His promises.
2. As satisfactionto justice was necessary, andthat which God insistedupon,
so the electcould not give it themselves, neither was there any creature in
heaven or earth that could do it for them (Isaiah 63:5). This is the desperate
and forlorn condition of the electby nature as well as others. God pitched
upon Christ in His infinite grace and wisdom as the fittest person for
managing this grand design.
4. Christ acceptedthe office of a Redeemer, and engagedto make His soul an
offering for sin. He cheerfully undertook this work in that eternal transaction
that was betweenthe Father and Him.
5. Christ satisfiedoffended justice in the room of the elect, and purchased
eternal redemption for them. "He became obedient unto death, even the death
of the cross" (Philippians 2:8). Thus the electare savedby the Lord Jesus
Christ.I shall conclude all with a few inferences.

1. Beholdhere the freedom and glory of sovereigngrace, whichis the sole
cause why God did not leave all mankind to perish in the state of sin and
misery, as He did the fallen angels.
2. This doctrine should stop men's murmurings, and silence all their pleadings
with or againstGod.
3. This is ground of humility and admiration to the electof God, and shows
them to what they owe the difference that is betweenthem and others, even to
free grace.
(T. Boston, D. D.)
On election
H. F. Burder, D. D.
I. STATE THE DOCTRINEITSELF. The word rendered "predestinated"
denotes simply predetermined, or foreordained (See Acts 4:27, 28),
1. It proceeds onthe assumption of the fact that man is in a state of guilt,
condemnation, and ruin: that, in himself considered, he is without any claim
on the Divine favour, without help and without hope.
2. In maintaining the doctrine under consideration, it is assumedthat a
sufficient, complete, and glorious redemption has been accomplishedand
revealed.
3. This salvationis proclaimed to all men, without restriction; and all are
freely invited to receive its blessings. Is not the blessedGod sincere, in all the

proffers of His mercy? Canthere be any secretcounselsatvariance, in reality,
with the overtures of His grace?
4. All men, if left to themselves, disregardthe overtures of mercy, and neglect
the greatsalvation.
5. That grace whichGod now communicates to the hearts of men, He has
resolvedand decreed, from all eternity, to communicate.
II. REMOVE MISCONCEPTIONS. Letit be observed—
1. That the leading object of our present inquiry regards not an abstract
truth, involved in metaphysical obscurity, but a matter of fact, to be
determined by scriptural testimony.
2. That the proof of the fact and of the doctrine of election, does not rest on a
few insulated texts of Scripture. A minister of the gospel, lately deceased, who
was distinguished by no common share of mental energy, discovered, onone
occasion, that he had armed againsthimself the strongestprejudices of a very
intelligent hearer, by preaching the doctrine of election. In his private writings
he thus records the conversationwhichensued: — "I told her that I had no
choice;the doctrine was not mine; nor did the evidence rest on the words
'electand election.'I advisedher to read the fifth and sixth chapters of the
Gospelof John, in which the word electiondoes not once occur, but which are
full of the doctrine itself. She followedmy advice, and in a few days she was
confirmed in the belief of this truth. I then advised her to read the seventeenth
chapter of John; and she acknowledged, thatit was full of the same truth. I
askedher, to what conclusionher experience led her on the subject; —
whether she had chosenChrist as the Saviour of her soul? 'Yes,' she

exclaimed. 'And do you think He has chosenyou?' 'Yes, I do,' she replied. 'If
you chose Him first,' I rejoined, 'you made yourself to differ, and salvation is
of works:if the Divine choice was first, your choice of Christ was the effect of
it, and salvationis of grace.''This,'she added, 'is the fact.''Then,' I
concluded, 'fact, matter of fact, establishes the doctrine of election.'Her
'peace now flowed like a river, bearing all abjections before it, and her
blessednesswas as the waves ofthe sea.'"
3. The doctrine does not in the leastrestrict the free invitation of the gospel.
God has given these invitations in full sincerity. He has given them on the
finished and acceptedredemption of His BelovedSon. The only barrier
betweenthe sinner and salvationis his cherishedunbelief.
4. This doctrine does not in the slightestdegree affectman's obligation to
repent and to believe the gospel. Man's responsibility arises out of his rational
and moral nature, and his relation to the God that made him. He does not
ceaseto be accountable, because he has made himself sinful; for were this the
case, a man would only have to become a depraved and abandoned
transgressor, in order to exonerate himself from all further obligation to obey
the Author of his existence.
5. This fact — that there is a Divine election — does not create an obstacle to
the salvationof any human being. From the remarks already made, it is
apparent, that if any man perish, he must perish in consequenceofhis own
unbelief. In the investigationof the Word of God, I discoverno traces of any
decree involving an appointment to wrath irrespective of guilt. Throughout
the Bible, the perdition of the soul is ascribed, not to God's decree, but to
man's transgression. No human being will be condemned at the last day, on
the ground of not being included in the electionof grace.

6. This doctrine, rightly understood, has no tendency unfavourable to the
interests of practical religion.
III. THE EFFECTSwhicha correctview and a cordial receptionof this
doctrine are calculatedto produce on the mind and heart of the believer.
1. The belief of this doctrine is calculatedto extend and to elevate our views of
the characterofGod.
2. This doctrine presents the most vivid exhibition of the certainty of the final
salvationof all who truly believe in the Divine Redeemer.
3. This doctrine is adapted to produce the deepesthumility. Every truth
associatedwith this doctrine is a humbling truth. We are reminded, at every
step of our researches,ofsome trait in our own character, or in the character
of the blessedGod, which is calculatedto humble the heart. We are reminded,
that we are, by nature, children of wrath — that by unmerited grace alone we
can be saved. "Where is boasting then? It is excluded; that no flesh should
glory in His presence;that according as it is written, He that glorieth, let him
glory in the Lord."
4. Finally, The subject under considerationis designedand adapted to call
forth the most grateful and adoring praise.
(H. F. Burder, D. D.)
Goodmen the subjects of Divine thoughts from all eternity

E. White.
Every true Christian, then, as a member of Christ's body, is thus an electand
predestinated person, and as such has been, along with Christ Himself — the
Head of that body — an object of thought to the Almighty Lord of Life during
the eternity bygone. But now what an awful dignity is thus seenat once to
gather around the existence ofa predestinated soul, around one whose
appearance and characterare both the subject and result of the never
commencedmeditations and resolves ofthe Omniscient and Eternal Mind.
We look, if at all given to such reflections, with a feeling of profound interest
upon a stone, which has been agitatedfar ages onthe sunken floor of the
ocean, and which is at length castup by the sounding sea, rounded by the
attrition of the sea bottom, and by the currents of unnumbered centuries —
an agate or carnelian, that was being rolled and polished by the billows before
the old empires of antiquity were founded, or before the deluge, or before the
creationof man. We gaze awestruck upon these everlasting hills, whose
summits were standing above the universal waters before some of the other
continents were made, and whose stratified contents, rich with the fossils of
successive worlds, and the deep-lying beds of molten and crystallized
porphyry and granite below them, indicate an era of upheaval that is lostin
the mists and twilights of remotesteld. But what are such feelings of awe and
wonder at such immeasurable antiquity, comparedwith those which fill the
soul when we look upon a Personolderthan all geologicalchronology, older
than the stars, whose "goingsforth have been from everlasting." OnChrist,
whose countenance, whoseaspect, "marredmore than any man's," whose
history, instinct with miracles, whose words, full of grace and truth, were the
manifestations of a Divine purpose as ancient in the darkness, thatall the
works of the visible universe — rock systems and the deepestfoundations of
the mountains, and constellations thathave already shone through cycles
which would defy even archangelic arithmetic to measure, are comparatively
of yesterday. "Before Abraham was, I am." Before the universe was, I was in
the bosomof the Infinite. And all goodmen were chosenin Him. The names of
all who believe in God were written "before the foundation of the world," in
the Lamb's Book of Life. They have from eternity been there recordedby
Divine love as members of Christ — of His Body, of His flesh, and of His

bones. Every Christian has thus been, in ideal vision, a subject of blissful
Divine thought from before all worlds.
(E. White.)
The saving purpose of Godin earthly realization
A. F. Muir, M. A.
I. ITS SPIRITUAL CHARACTER (vers. 3, 4).
1. Bestowing spiritualgifts.
2. Contemplating a moral change in its objects. It is not because theyare
already better than other men that believers are chosen, but in order that they
may become so.
II. ITS PREDETERMINING INFLUENCE.(vers, 4, 5, 9-11).
1. It works from afar. Through eternity and time — "from before the
foundation of the world."
2. Bestowing provisionaladvantage. It does not appear that by the "adoption"
here spokenof, final salvationis implied, but rather that the Gentiles being
"brought nigh" through the blood of Christ, are put in the way of being
saved. It is well for us to considerthe limits as well as the vastness ofspiritual
privilege.
3. Ordaining the means of salvation. "In Christ."

III. ITS CYCLIC COMPLETENESS (vers. 4-14).
1. Engaging successivelythe severalPersons ofthe BlessedTrinity. In the
progress ofrevelation and the history of the Church there seemto be
discernible an age of the Father, an age of the Son, and an age of the Holy
Ghost.
2. Perfecting human salvation. There are indicated three stages ofthe process
of salvation, viz., election, justification through the blood of Christ, and,
finally, sanctificationby the Spirit. The cycle of redemption, as evolved in this
passage, recallsthat of Romans 8:28-30.
3. Consummating the order of the universe. In Christ all things are "summed
up," i.e., He is the Head and Representative oftime, creation, humanity, etc.
They gather about Him as their true Centre and Lord.
IV. ITS RESULTANT GLORY (vers. 6, 12, 14).
(A. F. Muir, M. A.)
The electing love of God
A. F. Muir, M. A.
I. AS EXPRESSIVE OF THE DIVINE CHARACTER. Paul labours by
variety and accumulation of phrases to show that in its entire manifestation it
is of God and not of man. He calls attention to —

1. Its absoluteness.It is "according to the goodpleasure of His will," i.e., an
absolutely free impulse and act. No cause externalto the Divine Being canbe
discoveredto accountfor it.
2. Its sublime consistencyand harmony.
II. AS AFFECTING HUMAN DESTINY.
1. It reveals itself in a gracious act, viz., the choice or adoption of men as its
objects.
2. It sets before itself a grand moral aim.
3. It exerts a transforming power.
III. AS EVOKING GRATEFULADORATION (ver. 6). The objects of saving
grace realizing the benefits it confers,
1. Bless Godwith their lips.
2. Glorify Him in their lives.
(A. F. Muir, M. A.)

God's purpose in election
W. Gurnall.
What was God driving at in His electing some out of the lump of mankind?
Was it only their impunity He desired, that while others were left to swim in
torment and misery, they should only be exempted from that infelicity? No,
sure; the apostle will tell us more. "He hath chosenus in Him before the
foundation of the world, that we should be holy." Mark, not because He
foresaw that they would be of themselves holy, but that they should be holy;
this was that God resolvedHe would make them to be. As if some curious
workman, seeing a forestgrowing upon his ownground of trees (all alike, not
one better than another), should mark some above all the rest, and set them
apart in his thoughts, as resolving to make some rare pieces of workmanship
of them. Thus God chose some out of the lump of mankind, whom He set
apart for this purpose, to carve His own image upon them, which consists in
righteousness andtrue holiness;a piece of such rare workmanshipwhich,
when God hath intended, and shall show it to men and angels, will appear to
exceedthe fabric of heavenand earth itself.
(W. Gurnall.)
Election
W. Graham, D. D.
1. The electoris the Father, to whom it belongs to originate all things. The
purpose of eternal love flows directly from the Divine mind, as its heavenly
source (Romans 8:29; 2 Thessalonians 2:13)
2. The person in whom the electionis made is the Son. We are chosenin Him
as the Divine Mediator, and predestinated Election-Head, in whom, by means
of our union with Him, we find a supply for all our wants, strength for our
weakness,joy for our sorrow, light for our darkness, and eternal life for our
all-sufficient portion at last.

3. As to the date of this election;it is before the foundation of the world
(comp. Matthew 13:35, John 17:4, Luke 11:50, Matthew 14:34, 1 Peter1:20).
This is the same as the expression, "Beforethe ages or worlds" (1 Corinthians
2:7; comp. Ephesians 3:9, Colossians 1:26, 2 Timothy 1:9, and Romans 16:25).
This is the ancientlove of God to His people of which the Scriptures are so
full, and on which the believing soul delights to dwell. His love is no impulsive
feeling, varying with the changes ofthe creature, but the steady, irreversible
purpose of His grace, basedon the life and death, the doing and dying of the
Mediator.
4. The purpose of this electionis very clearly statedin one passage— "That
we should be holy and without blame before Him in love." Holy means
separated, consecrated, devotedto Gad. He would have a loving, devoted,
holy, people, and for this end He elects them.
(W. Graham, D. D.)
God's choice and desire
C. H. Spurgeon.
I. Let us observe THE FIRST OUTFLOW OF THESE HEAVENLY
BLESSINGS.The fountain of eternal love burst forth in our election —
"According as He hath chosenus in Him before the foundation of the world."
Considerthese words one by one.
1. The first is, "He hath chosen:" God has a will and a choice in the matter of
salvation. Is man's will to be deified? Is the whole result of the scheme of
salvationto depend upon the creature's choice? Godforbid.
2. Carefully note that electionshapes everything: the Fatherhas blessedus
with all spiritual blessings, "According as He hath chosenus in Christ." All

the grace ofearth and the glory of heaven come to us in accordance withthe
eternal choice. There is not a single boon that comes from the blessedhand of
the Divine Redeemerbut is stamped with the mark of God's electing love. We
were chosento eachmercy, and eachmercy was appointed for us.
3. The next word is, "He hath chosenus." Herein is grace indeed. What could
there be in us that the Lord should choose us? Some of us feel ourselves the
most unworthy of the unworthy, and we cansee no trace of a reasonfor our
being chosen. So far from being choice men in our own esteem, we feel
ourselves by nature to be the very reverse. But if Godhas chosenus, then let
our hearts love Him, our lips extol Him, our hands serve Him, our whole lives
adore Him.
4. Then we are told, he has chosenus in Christ Jesus. He first chose Christ as
the head, and then lookedthrough Christ upon us, and chose us to be
members of Christ's mystical body.
5. The time when this choice was made — "Before the foundation of the
world," the earliestconceivable period. The choice is no sudden act.
II. THE DESIGNED RESULT OF ALL THIS BLESSING.
1. It is God's eternal design that His people should be holy. When you grow in
grace, and faith, and hope, and joy, all that growth is towards holiness. There
is something practicalin every boon that comes from the Father's hand, and
you should pray to Him that you may by eachone conquer sin, advance in
virtue and perfect holiness in His fear. The ultimate end of electionis the
praise of the glory of Divine grace, but the immediate and intermediate end is
the personalsanctificationofthe chosen.

2. The Father chose us to Himself that we might be without blame before Him
in love. He would have us blameless, so that no man canjustly find fault with
us; and harmless, so that our lives may injure none, but bless all.
3. But notice where and what kind of holiness this is: holy and blameless
before Him. It would be something to be perfect before the eyes of men who
are so ready to criticize us; but to be blameless before Him who reads our
thoughts and sees ourevery failure in a moment — this is an attainment of a
far higher order. To conclude, we are to be holy and blameless before Him in
love. Love is the anointing oil which is to be poured on all the Lord's priests;
when he has robed them in their spotless garments, they shall partake of the
unction of love.
(C. H. Spurgeon.)
God's electionof men in Jesus Christ
Dr. Watts.
I. THAT GOD, BEFORE HE MADE THE WORLD, CHOSE SOME
PERSONSOF HIS OWN FREE GRACE TO BECOME HIS CHILDREN,
OR TO BE MADE HOLY AND HAPPY.
1. There is a manifest difference betweenthe children of men in this world.
2. This difference betweenmen, or this distinction of the righteous from the
wicked, is not ascribedin Scripture, originally and supremely, to the will and
powerof man, as the cause of it, but to the will and power of God, and to His
Spirit working in them.

3. The distinction that is made by this work of God in the heart of men, is
attributed in Scripture, not to any merit in man, which God foresaw, but to
the free grace of God towardHis people, and His specialchoice orelectionof
them, to be partakers of these blessings.
4. This choice ofpersons to sanctificationand salvationby the grace on God is
representedin Scripture, as before the foundation of the world, or from
eternity.
II. THAT GOD FROM THE BEGINNINGAPPOINTEDHIS SON JESUS
CHRIST TO BE THE MEDIUM OF EXERCISING ALL THIS GRACE,
AND GAVE HIS CHOSEN PEOPLE TO THE CARE OF HIS SON, TO
MAKE THEM PARTAKERS OF THESE BLESSINGS.
1. Let us considerwhat it was that Christ undertook, as the chosenSaviour of
His people (John 1:18 and John 17:5; John 16:28;Philippians 2:7; Hebrews
2:14; Galatians 4:4; Romans 8:3; Ephesians 5:30).
2. Let us take a brief survey of the articles of this covenanton God the
Father's side. Whatsoeverpowers,orhonours, or employments He bestowed
on His Son, we have reasonto suppose it was in pursuance of this original
covenantof grace and salvation. First then, we may justly conclude, that God
engagedto employ Him in the work of creation, as a foundation of His future
kingdom among men; by Him God made angels, and they shall be His
ministering Spirits, for the men who shall be heirs of his salvation; by Him
God createdmankind, and He shall be Lord of them all; by Him the Blessed
God made His own people, and He shall save them. Again, We may suppose it
was agreedby the Father, that He should be the King of Israel, which was the
visible Church of God, as a type of His kingdom, and the government of His
invisible Church; that He should fix His dwelling in a cloud of glory, in His

holy hill of Sion (Psalm2:6, 7), and should govern the Jewishnation by
judges, or priests, or kings, as His deputies, till He Himself should appear in
the flesh. God the Fatherundertook also to furnish Him with everything
necessaryfor His appearance andHis ministry here upon earth, to prepare a
body for Him (Hebrews 10:5), to give Him the Spirit without measure (John
3:34; Esa. 11:2), to bear Him up through all His sufferings, to acceptHis
sacrifice and atonementfor sin, to raise Him up from the dead, to exalt Him
not only to the former glory which He had with Him before the world was,
which He asks foras a matter of agreement(John 17:4, 5), but to honour Him
at His right hand with superior powers.
1. Since we are chosento be holy, as well as happy, we may searchand find
out our electionby our sanctification, and make it sure and evident.
2. Let those who by a sincere searchhave found the blessedmarks and
evidences of their electionin Christ Jesus take the comfort of it, rejoice in it,
and walk worthy of so Divine a privilege. See that you keepyour evidences of
grace everclearand bright by holy watchfulness, that ye may have a strong
defence in every hour of temptation.In conclusion:
1. I infer that there are some doctrines wherein the reasonof man finds many
difficulties, and which the folly of man would abuse to unhappy purposes,
which yet are plain and express truths assertedin the Word of God. Among
these, we place the greatdoctrine of the electionof sinners in Christ to be
made holy and happy.
2. Howeverthis doctrine may be opposedby the reasonings ofmen, and even
ridiculed by a bold jest, yet, if it then appear to be a Divine truth, as the
Scriptures now seemto teachus, the blessedGodwill not be ashamedof it in
the lastgreatday; then shall He unfold all the scheme of His original counsels,

and spreadabroad His transactions towards mankind, before the face of all
His intelligent creatures. I cannot think, that any of the cavils of wit against
this doctrine will stand before the light of the greattribunal.
3. The whole chain and current of our salvation, from the beginning to the
end, arises and proceeds all the wayfrom the free grace ofGod, through the
mediation of His Son Jesus Christ. God and His Son must have the glory, and
pride must be hid from man forever.
(Dr. Watts.)
COMMENTARIES
Ellicott's Commentary for English Readers
(4) According as (i.e., inasmuch as) he hath chosenus in him before the
foundation of the world.—Againit should be, He chose us for Himself. The
eternal electionof God is inseparably connectedwith the blessing of the Spirit.
This passagestands alone in St. Paul’s Epistles in its use of this word “chosen”
in connectionwith God’s eternal purpose, “before the foundation of the
world”—a phrase only applied elsewhere to the eternal communion of the Son
with the Father(John 17:24), and to the foreordaining of His sacrifice in the
divine counsels (1Peter1:20). The word “chosen” itselfis used by our Lord of
His choice ofthe Apostles (John 6:70; John 13:18;John 15:16-19);but in one
case with the significant addition, “one of you is a devil,” showing that the
electionwas not final. It is similarly used in the Acts (Acts 1:2; Acts 1:24; Acts
6:5; Acts 15:7; Acts 15:22;Acts 15:25) of His choice or the choice ofthe
Apostles;and once (Acts 13:7) of the national electionof Israel. In
1Corinthians 1:27-28 (the only other place where it is used by St. Paul), and in

James 2:5 it refers to choice ofmen by God’s calling in this world. Clearlyin
all these casesit is applied to the electionof men to privilege by an actof
God’s mercy here. In this passage,onthe contrary, the whole reference is to
the election“in Christ,” by the foreknowledge ofGod, of those who should
hereafterbe made His members. From this examination of Scriptural usage it
is clearthat the visible electionto privilege is constantly and invariably urged
upon men; the electionin God’s eternal counsels only dwelt upon in passages
which (like this or Romans 9, 11) have to ascendin thought to the fountain-
head of all being in God’s mysterious will. It will be observedthat even here it
clearly refers to all members of the Church, without distinction.
That we should be holy and without blame before him.—In these words we
have the objectof the divine electiondeclared, and the co-operationof the
electimplied, by the inseparable connectionof holiness with election. There is
an instructive parallel in Colossians1:22 :—“He hath reconciledyou in the
body of His flesh through death, to present you holy and unblamable, and
unreprovable in His sight.” The word “without blame,” or “unblamable,” is
properly without blemish; and the word “unreprovable” more nearly
corresponds to our idea of one unblamable—i.e., one againstwhom no charge
can be brought. Here God is said to have “chosen” us, in the other passageto
have “presented” us (comp. the sacrificialuse of the word in Romans 12:1), in
Christ, to be “holy and without blemish.” It seems clearthat the words refer
not to justification in Christ, but to sanctificationin Him. They express the
positive and negative aspects ofholiness;the positive in the spirit of purity,
the negative in the absence of spotor blemish. The key to their interpretation
is to be found in the idea of Romans 8:29, “whomHe did foreknow, He did
predestinate to be conformed to the image of His Son.” The word “without
blame” is applied to our Lord (in Hebrews 9:14; 1Peter1:19)as a lamb
“without blemish.” To Him alone it applies perfectly; to us, in proportion to
that conformity to His image. The words “before Him” refer us to God’s
unerring judgment as contrastedwith the judgment of men, and even our own
judgment on ourselves. (Comp. 1Corinthians 4:3-4; 1John3:20-21.)

In love.—If these words are connectedwith the previous verse, they must be
takenwith “He hath chosenus,” in spite of the awkwardnessofthe dislocation
of order. But it is best to connectthem with the verse following, “Having
predestinated us in love.”
Matthew Henry's Concise Commentary
1:3-8 Spiritual and heavenly blessings are the best blessings;with which we
cannot be miserable, and without which we cannotbut be so. This was from
the choice ofthem in Christ, before the foundation of the world, that they
should be made holy by separationfrom sin, being setapart to God, and
sanctifiedby the Holy Spirit, in consequenceoftheir electionin Christ. All
who are chosento happiness as the end, are chosento holiness as the means.
In love they were predestinated, or fore-ordained, to be adopted as children of
God by faith in Christ Jesus, and to be openly admitted to the privileges of
that high relation to himself. The reconciledand adopted believer, the
pardoned sinner, gives all the praise of his salvationto his gracious Father.
His love appointed this method of redemption, sparednot his own Son, and
brought believers to hear and embrace this salvation. It was rich grace to
provide such a surety as his own Son, and freely to deliver him up. This
method of grace gives no encouragementto evil, but shows sin in all its
hatefulness, and how it deserves vengeance. The believer's actions, as wellas
his words, declare the praises of Divine mercy.
Barnes'Notes on the Bible
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
generalsense ofthe passageis, that these blessings pertaining to heavenwere
bestowedupon Christians in accordance withan eternalpurpose. They were
not conferredby chance or hap-hazard. They were the result of intention and
design on the part of God. Their value was greatlyenhanced from the fact
that God had designedfrom all eternity to bestow them, and that they come to

us as the result of his everlasting plan. It was not a recent plan; it was not an
afterthought; it was not by mere chance;it was not by caprice;it was the fruit
of an eternalcounsel. Those blessings hadall the value, and all the assurance
of "permanency," which must result from that fact. The phrase "according
as" - καθὼς kathōs - implies that these blessings were in conformity with that
eternal plan, and have flowed to us as the expressionof that plan. They are
limited by that purpose, for it marks and measures all. It was as God had
chosenthat it should be, and had appointed in his eternal purpose.
He hath chosenus - 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" chosenin Christ before the
foundation of the world to be holy." It is not true of the Gentile world as such,
nor of anyone of the nations making up the Gentile world. The word rendered
here "hath chosen" - ἐξελέξατο exelexato - is from a word meaning "to lay out
together," (Passow,)to choose out, to select. It has the idea of making a choice
or selectionamong different objects or things. It is applied to things, as in
Luke 10:42, Mary "hath chosenthat goodpart;" - she has made a choice, or
selectionofit, or has shown a "preference"for it. 1 Corinthians 1:27, "God
hath chosenthe foolish things of the world;" he has preferred to make use of
them among all the conceivable things which might have been employed" to
confound the wise;" compare Acts 1:2, Acts 1:24; Acts 6:5; Acts 15:22, Acts
15:25.
It denotes "to choose out," with the accessaryidea of kindness or favor. Mark
13:20, "for the elect's sake whom"he hath chosen," he hath shortenedthe
days." John 13:18, "I know whom I have chosen." Acts 13:17, "the God of
this people of Israel"chose"ourfathers;" that is, selectedthem from the
nations to accomplishimportant purposes. This is evidently the sense of the
word in the passagebefore us. It means to make a selectionor choice with the
idea of favor or love, and with a view to impart important benefits on those
whom be chose. The idea of making some "distinction" betweenthem and

others, is essentialto a correctunderstanding of the passage - since there can
be no choice where no such distinction is made. He who choosesone out of
many things makes a difference, or evinces a preference - no matter what the
ground or reasonof his doing it may be. Whether this refers to communities
and nations, or to individuals, still it is true that a distinction is made or a
preference given of one over another. It may be added, that so far as "justice"
is concerned, it makes no difference whether it refers to nations or to
individuals. If there is injustice in choosing an "individual" to favor, there
cannot be less in choosing a "nation" - for a nation is nothing but a collection
of individuals. Every objection which has everbeen made to the doctrine of
electionas it relates to individuals, will apply with equal force to the choice of
a nation to unique privileges. If a distinction is made, it may be made with as
much propriety in respectto 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 salvationhad reference to him,
and "out" of him no one was chosento life, and no one out of him will be
saved.
Before the foundation of the world - This is a very important phrase in
determining the time when the choice was made. It was not an
"afterthought." It was not commencedin time. The purpose was far back in
the ages ofeternity. But what is the meaning of the phrase "before the
foundation of the world?" Dr. Clarke supposes that it means "from the
commencement"of the religious system of the Jews,"which," says he, "the
phrase sometimes means." Suchprinciples of interpretation are they
compelled to resortto who endeavor to show that this refers to a national
electionto privileges, and who deny that it refers to individuals. On such
principles the Bible may be made to signify anything and everything. Dr.

Chandler, who also supposes that it refers to nations, admits, however, that
the word "foundation" means the beginning of anything; and that the phrase
here means, "before the world began" There is scarcelyany phrase in the
New Testamentwhich is more clearin its significationthan this.
The word rendered "foundation" - καταβολή katabolē -means properly a
laying down, a founding, a foundation - as where the foundation of a building
is laid - and the phrase "before the foundation of the world" clearlymeans
before the world was made, or before the work of creation;see Matthew
13:35;Matthew 25:34;Luke 11:50; Hebrews 9:26; Revelation13:8, in all
which places the phrase "the foundation of the world" means the beginning of
human affairs;the beginning of the world; the beginning of history, etc. Thus,
in John 17:24, the Lord Jesus says, "thoulovedst me before the foundation of
the world," i. e., from eternity, or before the work of creationcommenced.
Thus, Petersays 1 Peter1:20 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 lostmen; compare Revelation17:8.
Nothing can be clearerthan 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 grownup under the influence of vacillating purposes;
it is not a plan newly formed, or changedwith eachcoming generation, or
variable like the plans of people. It has all the importance, dignity, and
assurancesofstability which necessarilyresult from a purpose that has been
eternal in the mind of God. It may be observedhere,
(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 againstan "eternal" plan, will lie againsta 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 canascertainwhat is the plan of God at any time, we
can ascertainwhathis eternalplan 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 chosenhis people. It is not merely that they should enter into heaven. It is
not that they may live in sin. It is not that they may flatter themselves that
they are safe, and then live as they please. The tendency among people has
always been to abuse the doctrine of predestination and election;to lead
people to saythat if all things are fixed there is no need of effort; that if God
has an eternal plan, no matter how people live, they will be savedif he has
electedthem, and that at all events they cannot change that plan, and they
may as well enjoy life by indulgence in sin. The apostle Paul held no such view
of the doctrine of predestination. In his apprehension it is a doctrine suited to
excite the gratitude of Christians, and the whole tendency and design of the
doctrine, according to him, is to make people holy, and without blame before
God in love.
And without blame before him in love - The expression"in love," is probably
to be takenin connectionwith the following verse, and should be rendered "In
love," having predestinatedus unto the adoption of children." It is all to be
tracedto the love of God.
(1) it was love for us which prompted to it.

(2) it is the highest expressionof love to be ordained to eternallife - 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 correctview, then the doctrine of predestinationis not
inconsistentwith the highestmoral excellence inthe divine character, and
should never be representedas 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 goodpleasure of his
will."
Jamieson-Fausset-BrownBible Commentary
4. hath chosenus—Greek, "chose us out for Himself" (namely, out of the
world, Ga 1:4): referring to His original choice, spokenof as past.
in him—The repetition of the idea, "in Christ" (Eph 1:3), implies the
paramount importance of the truth that it is in Him, and by virtue of union to
Him, the SecondAdam, the Restorerordainedfor us from everlasting, the
Head of redeemed humanity, believers have all their blessings (Eph 3:11).
before the foundation of the world—This assumes the eternity of the Son of
God (Joh 17:5, 24), as of the electionof believers in Him (2Ti 1:9; 2Th 2:13).
that we should be holy—positively (De 14:2).
without blame—negatively(Eph 5:27; 1Th 3:13).

before him—It is to Him the believer looks, walking as in His presence, before
whom he looks to be acceptedin the judgment (Col 1:22; compare Re 7:15).
in love—joined by Bengeland others with Eph 1:5, "in love having
predestinated us," &c. But English Version is better. The words qualify the
whole clause, "that we should be holy … before Him." Love, lostto man by
the fall, but restored by redemption, is the root and fruit and sum of all
holiness (Eph 5:2; 1Th 3:12, 13).
Matthew Poole's Commentary
God blessethus with all spiritual blessings according as he hath chosenus;
electionbeing the fountain from whence those blessings come, so that God
doeth nothing for us in carrying on the work of our salvation, but what he had
in his eternalcounselbefore determined.
Chosenus; separatedus in his purpose and decree from others, (whom he left
out of that gracious actof his will), and determined that we should be holy
and unblamable, &c.
In him; either:
1. By and through Christ, (as in the former verse), for his sake, and upon the
accountof his merit as the procuring cause, not of our election, but
sanctification;q.d. Godhath chosenus, that we should be made holy and
unblamable by Christ. Or rather:
2. In Christ, as the foundation on which he would build us, (his spiritual
house), and by which both we might be united to God, and he communicate

his influence and grace to us; or as our Head, by which he might convey grace,
and strength, and life to us as Christ’s members.
Before the foundation of the world; either before God’s decree ofcreating the
world, or rather, before his executing that decree in the actualcreationof it;
i.e. from eternity, when neither we nor the world had a being.
That we should be holy and without blame; by inherent grace begun in
regeneration, and carriedon in sanctificationand mortification in this life,
though not perfected till the other. Holiness in us is declaredhere to be not the
cause, but the effectof our election;we are chosenthat we may be holy, not
because we are, or God foreseeswe will be holy.
Before him; in the sight of God, who is not deceivedwith an outward
appearance, but looks to the heart.
In love; as a principal part of our sanctification, and the best evidence of the
fear of God in us, and our obedience to the whole law.
Gill's Exposition of the Entire Bible
According as he hath chosenus in him,.... This choice cannotbe understood of
a national one, as Israelof old were chosenby the Lord; for the persons the
apostle writes to were not a nation; nor does he address all the inhabitants of
Ephesus, only the saints and faithful in Christ that resided there; nor are they
all intended here, if any of them. However, not they only, since the apostle
includes himself, and perhaps some others, who did not belong to that place,
nor were of that country: nor does this choice regardthem as a church; for
though the saints at Ephesus were in a church state, yet the apostle does not
write to them under that formal consideration, but as saints and faithful; nor
are these persons saidto be chosento church privileges, but to grace and

glory, to be holy and blameless:besides, from Ephesians 1:3, the apostle seems
to speak of himself, and some others, who first trusted in Christ, as distinct
from the believers at Ephesus, Ephesians 1:13, nor is this choice ofpersons to
an office, for all that are here intended were not apostles, orpastors, or
deacons:nor can it designthe effectualcalling, or the call of persons in time
by efficacious grace;because this was before the foundation of the world, as
follows:but it intends an eternal electionof particular persons to everlasting
life and salvation; and which is the first blessing of grace, andthe foundation
one, upon which all the rest proceed, and
according to which they are dispensed;for according to predestinationare
calling, justification, and glorification. The author of this choice is God, God
the Father, who is distinguished from Christ, in whom this act is made; and it
is according to his foreknowledge,and is an act of his grace, and is entirely
sovereign:the objects of it, us, are not angels, but men, consideredas unfallen
with respectto the end, and as fallen with respectto the means;and these not
all mankind: to choose, implies the contrary; and they that are chosenare
distinguished from others, and are representedas few; nor do all men partake
either of the means or end appointed in the decree of election;and yet some of
all nations, Jews and Gentiles, are included in it; though none for any
previous qualifications in them, as not for their goodworks, faith, holiness, or
perseverance therein;for these are fruits and effects ofelection, and therefore
cannot be causes orconditions of it: and this choice is made in Christ; and the
persons chosenare chosenin him, and by being chosenthey come to be in
him; for this refers not to their openly being in him at conversion, as believers,
but to their secretlybeing in him before time. Christ, as Mediator, is the
objectof electionhimself; and all the electwere chosenin him as their head, in
whose hands their persons, grace, andglory are, and so are safe and secure in
him: the Arabic version renders it, "by him"; not as the meritorious cause, for
Christ's merits are not the cause of election, though they are of redemption
and salvation;but as the means, in order to the end: the Ethiopic version
renders it, "to him"; to salvationby him, and to the obtaining of his glory; as
if he and his benefits, being the end of this choice, were intended; which was
made

before the foundation of the world: and that it was so early, is certain, from
the love of God to his people, which this is the effect of, and which is an
everlasting love; and from the covenant which was made with Christ from
everlasting, on accountof these chosenones, when Christ was setup as the
head and representative of them; and from the provision of all spiritual
blessings for them in it, which proceeds according to this choice;and from the
preparation of a kingdom for them from the foundation of the world; and
from the nature of God's decrees, whichare eternal; for no new will, or actof
will, can arise in God, or any decree be made by him, which was not from
eternity: God's foreknowledge is eternal, and so is his decree, andis no other
than himself decreeing. The end of this choice follows,
that we should be holy, and without blame, before him in love; the objects of it
are not chosenbecause they were holy, but that they might partake of the
sanctificationof the Spirit; that they might be sanctified by him here, and be
perfectly holy hereafter; and be without fault and blame, both in this life, as
instilled by the righteousness ofChrist, and as washedin his blood; and in the
life to come, being entirely freed from all sin, and without spot, or wrinkle, or
any such thing; and appear so in the sight of Christ, who will present them to
himself, and in the sight of his Father, to whom they will also be presentedby
him, even in the sight of divine justice: and this will be all "in love", or
"through love", as the Syriac versionrenders it; or "through his love", as the
Arabic version; for the love of God is the source and spring of electionitself,
and of holiness and happiness, the end of it; and which is shed abroad in the
hearts of God's people now, and will be more fully comprehended and enjoyed
in the other world; and which causes love againin them to him. A phrase
somewhatlike this is used by the Targumist on Ecclesiastes 11:6 where,
speaking ofa man's children, he says;
"it is not known unto thee which of them , "is chosento be good", this, or that,
or both of them, to be alike good.''

Some copies put the stop at before him; and read the phrase, "in love";in
connectionwith the words following, thus, "in love", or "by love hath
predestinated us"; so the Syriac version.
Geneva Study Bible
{6} According as he hath chosenus in {d} him before the foundation of the
world, {7} that we {e} should {f} be holy and without blame {g} before him in
love:
(6) He declares the efficientcause, or by what means God the Father saves us
in his Son: because, he says, he chose us from everlasting in his Son.
(d) To be adopted in him.
(7) He expounds the next final cause whichis twofold, that is, sanctification
and justification, of which he will speak later. And by this also two things are
to be noted, that is, that holiness of life cannotbe separatedfrom the grace of
election:and again, whateverpureness is in us, is the gift of God who has
freely of his mercy chosenus.
(e) God then, did not choose us because we were, orotherwise would have
been holy, but to the end we should be holy.
(f) Being clothedwith Christ's righteousness.
(g) Truly and sincerely.

EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Ephesians 1:4. Further amplification of ὁ εὐλογήσας κ.τ.λ. onto Ephesians
1:14. See the contents.
καθώς]even as, denotes that that εὐλογεῖν has takenplace in conformity with
the factthat, etc., and is consequentlyargumentative; see on 1 Corinthians
1:6; John 13:34.
ἐξελέξατο ἡμᾶς]He has chosenus (from the collective mass of men) for
Himself (sibi). Comp. 1 Corinthians 1:27; Romans 9:11; Romans 11:5;
Romans 11:7; Romans 11:28; John 15:19;1 Peter 2:9 f. Entirely without
reasondoes Hofmann, Schriftbeweis, I. p. 223, deny that ἐκλέγεσθαι here has
reference to others not chosen, and assertthat it applies only to that which we,
in the absence ofelection, should not have become. This is according to the
very notion of the word quite impossible. Ἐκλέγεσθαι always has, and must of
logicalnecessityhave, a reference to others, to whom the chosenwould,
without the ἐκλογή, still belong. Even in Acts 6:5; Acts 13:17;1 Timothy 5:21;
Exodus 18:25;Deuteronomy 4:37, it sets forth the distinctive separationfrom
the remaining mass, just as also Christ, as one who is chosenout from all that
is man, is calledthe ἐκλεκτός ofGod (Luke 9:35; Luke 23:35).
ἐν αὐτῷ]for in nothing else and in no one else than in Christ, whose future
work of redemption God has foreknownand decreedfrom eternity (Acts
15:18;Romans 16:25;2 Timothy 1:9; 1 Peter1:20, al.), lay the ground, that
the electing grace (Romans 11:5)chose us (comp. Ephesians 3:11); hence God
had, as respectedthe subjects to be affectedby the election, to deal, not in any
arbitrary manner, but according to His πρόγνωσις of the same (praecognovit
credituros). See on Romans 8:29. Christ is not, however, here conceivedofas
Himself chosenof God, and we as included in Him (ἐν αὐτῷ), as Hofmann, p.

229, thinks; but, as the more precise explanation in Ephesians 1:5 shows, the
divine act of our electionhas in Christ its determining ground, so that to us by
this actthere is assignedandallotted no other than the salvation to be gained
through Christ (who in the fulness of the times was out of His preexistence to
be sent as Incarnate and was to accomplishthe work of salvation). Apart from
this connectionof the divine electionwith Christ we should not be chosen;but
in Christ lay for God the causa meritoria of our election.[95]The reference of
ἐν αὐτῷ to God (Al. Morus, Holzhausen: with Himself, in His heart) is to be
rejectedon accountof the utter superfluousness of this definition, and on
accountof the preceding ἐν Χριστῷ.
πρὸ καταβολῆς κόσμου]thus before all time, already in eternity. Comp.
Colossians 1:15 ff.; 2 Thessalonians 2:13;Matthew 25:34;also 1 Corinthians
2:7; 2 Timothy 1:9. The expressionis nowhere else found in Paul; but see
Matthew 13:35; Luke 11:50;John 17:24; Hebrews 4:3; 1 Peter1:20;
Revelation13:8.
εἶναι ἡμᾶς ἁγίους κ.τ.λ.]Infinitive of the design: in order that we should be,
etc. See Winer, p. 298 f. [E. T. 399 f.]. The predicates ἅγιος and ἄμωμος
(blameless, Herod, ii. 177;Theoc. xviii. 25)exhaust the conceptionpositively
and negatively. Comp. Plut. Pericl. p. 173 D: βιός … καθαρὸς καὶ ἀμίαντος,
and see on Colossians 1:22;Ephesians 5:27. It is not, however, to be explained
of the holiness conditioned by morality and virtue (Chrysostom, Theophylact,
Calvin, Piscator, Grotius, Calixtus, and many others, including Flatt, Rückert,
Matthies, Meier, Schenkel), in which case reservations onaccountof human
imperfection are often arbitrarily inserted, or it is referred, as by Rückert, to
the ideal point of view of the apostle;but rather of the holiness and
blamelessnessbrought about through the atoning death of Christ by means of
the δικαιασύνη Θεοῦ thereby attained (Romans 3:21 ff; Romans 5:1 ff;
Romans 8:1; Romans 8:33 ff; 1 Corinthians 6:11;
Expositor's Greek Testament

Ephesians 1:4. καθώς:even as. Not“because,”but “according as,” “in
conformity with the fact that”. Cf. καθότι, whichis used in the NT only by
Luke and means both “according as” and “because”;and the Attic καθά,
καθό, for which, indeed, καθώς is occasionallyusedin classicalGreek, atleast
from Aristotle’s time. Here καθώς designates the ground of the “blessing” and
so is also the note of its grandeur. The “blessing” proceededon a Divine
election, and took effectin accordancewith that. It has its foundation,
therefore, in eternity, and is neither an incidental thing nor an afterthought of
God. So in 1 Peter1:2, the ἐκλογή has its ground and norm in the πρόγνωσις,
the foreknowledge ofGod the Father, and that “foreknowledge”is not a
theoreticalbut an efficient knowledge.—ἐξελέξατοἡμᾶς:He chose us (not
“hath chosenus”), or electedus. The verb, which occurs in the NT only in the
Middle (except, perhaps, in Luke 9:35), is the LXX equivalent for ‫ב‬ ָּ‫ח‬ ַ‫,ר‬ and
expresses the idea of selecting for oneselfout of a number. It is sometimes
allegedthat we are not entitled to give it so definite a meaning in doctrinal
paragraphs like the present, because there are passagesin which it appears to
express nothing more than the generalidea of a, choice, without reference
either to any specialrelation to the personchoosing or to the leaving of others
unchosen. (So, e.g., Abbott.) But the passagesadducedin support of this are
few in number and by no means bear out the contention. In Luke 9:35, e.g.,
where ἐκλελεγμένος is said of the Son, the idea of a choice from among others
is certainly not an alien idea (cf. Thayer-Grim., Lex., sub voc.); and in Acts
4:5; Acts 15:22;Acts 15:25, the point is a choice for oneselfin the form of an
appointment to a particular service or office. That the verb denotes the choice
of one or more out of others is implied in its compound form, and is made
abundantly clearby actual usage, e.g.,in the case ofthe selectionofthe
Twelve (John 6:70; John 13:18; John 15:16), the appointment of a successorto
Judas (Acts 1:24, etc.). In not a few passagesit is made more certain still by
the addition of explanatory terms, e.g., ἀπό τινων (Luke 6:13), ἐκ κόσμου
(John 15:19), ἔκ τινων (Acts 1:24), ἐν ἡμῖν (Acts 15:7). That it means to choose
out for oneselfappears from such passagesas Luke 10:42; Luke 14:7. The
verb ἐκλέγεσθαι is speciallyused of God’s electionof some out of mankind
generallyto be His ownin a peculiar sense, the objects of His grace, destined
for specialprivilege, specialrelations, specialservice;cf. Acts 13:17 (of
Israel); Mark 13:20; John 15:19;Romans 9:11; Romans 11:5; Romans 11:7;

Romans 11:28; 1 Corinthians 1:27 ff.; Jam2:5; 1 Peter2:9 ff. The foundation
of the statementis the greatOT idea of Israelas a nation chosenby the Lord
to be “a peculiar people unto Himself, above all peoples that are upon the face
of the earth” (Deuteronomy 14:2; cf. Psalm 33:11-12;Psalm135:4; Isaiah
41:8-9; Isaiah42:1). What is meant, therefore, is that the blessing which God
bestowedon these Ephesians was not a thing of the time merely, but the issue
of an electionprior to their call or conversion, a blessing that came to them in
accordancewith a definite choice ofthem out of the mass of others by God for
Himself.—ἐν αὐτῷ:in Him; that is, in Christ, not “through Him” simply. But
in what sense? It is true that Christ is the first “Elect” ofGod, and that our
electionis containedin His. But His electionis not the matter in hand here,
and the point, therefore, is not that in electing Christ God also electedus
(Calv., Beng., etc.). Nor, again, is it that we are included in Him (Hofm.), for
neither is this the point in view here. The immediate subjectis not what we
are or are made, but what God does—His electionand how it proceeds. And
the idea is that that electionhas its ground in Christ, in the sense that apart
from Christ and without respectto His specialrelationto us, and His foreseen
work, there would be no electionof us. An extraordinary sense is attachedto
the ἐν αὐτῷ by Beys., who takes the point to be that the “divinely conceived
prototypes of perfectedbelievers are from eternity posited by God in the One
Prototype of humanity acceptable unto Him” (Christ. d. N. T., p. 141). This is
a philosophical notion wholly alien to Paul, on which see Meyer, in loc. The ἐν
αὐτῷ might mean that God’s electionof us was in Christ in so far as Christ
was contemplatedas having the relation of “headand representative of
spiritual, as Adam was the representative of natural, humanity” (Ols., Ell.).
But it is best takenas expressing againthe broad idea that “in Christ lay for
God the causa meritoria of our election” (Mey.).—πρὸ καταβολῆς τοῦ
κόσμου:before the foundation of the world. This is the only occurrence ofthis
particular expressionin the Pauline writings, but it occurs also once in John
(John 17:24) and once in Peter(1 Peter1:20). It is akin to the form ἀπὸ
καταβολῆς (Matthew 13:35, omitting κόσμου with LTTrWHR marg.), ἀπὸ
καταβολῆς κόσμου (Luke 11:50;Hebrews 4:3; Revelation13:8); as also to
these phrases:ἀπʼ ἀρχῆς (1 Thessalonians2:13), πρὸ τῶν αἰώνων (1
Corinthians 2:7), πρὸ χρόνων αἰωνίων(2 Timothy 1:9). It expresses most
definitely the fact that the electionin question is not the setting apart of

certain persons at a definite period, an act in time, a historicalselection, as
some (e.g., Beys.)strive to prove, but an eternal choice, a determination of the
Divine Mind before all time. The idea of the Divine electionin the NT is not a
philosophical idea expressing the ultimate explanation of the systemof things
or giving the rationale of the story of the human race as such, but a religious
idea, a note of grace, expressing the fact that salvation is originally and wholly
of God. In Pauline teaching the subjects of this Divine electionare neither the
Church as such (Ritschl), nor mankind as such (Beck), but Christian men and
women, designatedas ἡμεῖς, ὑμεῖς. It is, as is here clearly intimated, an eternal
determination of the Divine Will, and it has its ground in the freedom of God,
not in anything foreseenin its subjects. Of a prevision of faith as the basis or
motive of the electionthere is no indication here. On the contrary, the
characteror distinguishing inward quality of the subjects of the electionis
presentedin the next clause as the object of the election, the end it had in
view. (See especiallyHaupt, in loc.)—εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους:that we
should be holy and without blemish. The election, therefore, had a definite
purpose before it—the making of its subjects ἁγίους καὶ ἀμώμους.The simple
infinitive is freely used to express the idea of purpose or designnot only in the
NT but in classicalGreek(Soph., Oed. Col., 12; Thuc., i., 50, iv., 8; Herod.,
vii., 208, etc.;cf. Winer-Moult. Gram., p. 399). On the ἁγίους see under
Ephesians 1:1. There is a question, however, as to the precise sense of
ἀμώμους. The adjective means both “without blame” (inculpatus) and
“without blemish” (immaculatus). In the LXX it is a sacrificialterm, applied
in the latter sense to victims (Exodus 29:1; Leviticus 1:3; Leviticus 1:10;
Leviticus 3:1; Leviticus 3:6; Leviticus 3:9-10; Leviticus 22:19, etc.). It has this
sense of“without blemish” also in Hebrews 9:14; 1 Peter1:19; cf. the use of
the noun in 2 Peter2:13. In the Pauline writings it is found, in addition to the
present passage, in Ephesians 5:27;Php 2:15 (according to the bestreading);
Colossians 1:22. In the first and third of these occurrences itis rendered by
the RV “without blemish,” in the second, “blameless”. Onthe ground of
usage, especiallyin the LXX, many commentators conclude for the second
sense. Light., e.g., takes the point of the two adjectives to be that the former
denotes the consecrationofthe victim and the latter its fitness for the
consecration(Notes onEpistles of Paul, p. 313). The Vulg. gives immaculati,
and Wycl. “without wene”. On the other hand, there is nothing in the verse to

suggestthe idea of sacrifice or a victim. The parallel passage,also, in
Colossians 1:22, where we have not only ἁγίους and ἀμώμους but a third
adjective ἀνεγκλήτους, is on the whole on the side of “blameless”.That, too, is
the meaning of the word in classicalGreek (e.g.,Herod, ii., 177), and in
inscriptions (C. I., 1974). Little indeed depends on the decisionbetweenthe
two senses;for both terms, “without blemish” and “without blame,” may have
ethical applications. There is the further question, however, whether in this
statementPaul has in view the standing of believers or their character—
whether he thinks of them as justified or as designedto be sanctified. The
arguments in support of the objective relation to God being a view here (Mey.,
Haupt, etc.) are weighty. It is held, e.g., that γίγνεσθαι would be more
appropriate than εἶναι if the personalsanctificationof believers was in the
writer’s mind; that in that case the ἐν ἀγάπῃ would more naturally have come
in before the κατενώπιοναὐτοῦ;above all, that the tenor of the sectionas a
whole is on the side of the first view, the idea all through the paragraph
(Ephesians 1:3-14) being what God does for us, not what we are now or are
meant to be inwardly to Him, and the objective facts of the forgiveness of sin,
adoption, etc., being clearly introduced in Ephesians 1:7 ff. On the other hand
the ethicalsense is strongly advocatedby many (Chrys., Theophy., Alf., Ell.,
Candl., Abb., etc.)on the broad ground that it is so much Paul’s wayto point
us to newness andholiness of life as the greatend of the Divine purpose and
the Divine call (Php 2:15; 1 Thessalonians 4:7; 2 Thessalonians 2:13;Titus
2:14). This is supported further by the presence of the qualifying ἐν ἀγάπῃ, if
it is attachedto Ephesians 1:4; and by the weighty considerationthat the
ἁγίους καὶ ἀμώμους καὶ ἀνεγκλήτους in the parallel passage inColossians
1:22 is followedimmediately by a reference to continuing “in the faith,
grounded and stedfast, and not moved awayfrom the hope of the Gospel”.
Something depends, however, on the position of the following ἐν ἀγάπῃ, on
which see below.—κατενώπιοναὐτοῦ:before Him; that is, before God. Read
αὐτοῦ, not (as Harl., etc.)αὑτοῦ;see Winer-Moul., Gram., pp. 188, 189. So,
too, in the parallel passageColossians 1:22. The present approbation of God is
in view, not His future judgment. Light, thinks that God Himself is thus
regardedas the greatμωμοσκόπος,who inspects the victims and takes
cognizance ofblemishes. But this is to import a priestly notion which is not
expressedin the context. This phrase might be speciallyappropriate to the

idea of the standing or relation of believers as supposedto be conveyedby
ἀμώμους. Butit also suits the idea of character—ἀμώμους “in God’s sight,”
“under the eye of God as Witness and Judge, and so in truth and reality”. The
terms ἐνώπιον, κατενώπιον, κατέναντι are also used in this sense in the NT,
and do not appearto occurin profane Greek. Theyare peculiar to the LXX,
the Apocrypha, and the NT. All three are used by Paul, κατενώπιονand
κατέναντι sparingly (the former only here and in Colossians1:22, the latter in
Romans 4:17; 2 Corinthians 2:17; 2 Corinthians 12:19);most frequently
ἐνώπιον (Romans 3:20; Romans 12:17;Romans 14:22; 1 Corinthians 1:29; 2
Corinthians 4:2, etc.), which is also much employed in Luke and Revelation,
never in Matthew or Mark.—ἐνἀγάπῃ:in love. What does this qualify? The
divine election, say some (Œc.;etc.). But the remoteness ofthe ἐν ἀγάπῃ from
the ἐξελέξατο makes this, if not an impracticable, at leasta less likely
connection. It is possible, indeed, also to retain the connectionof the ἐν ἀγάπῃ
with Ephesians 1:4 and yet give it the sense ofthe Divine love, if we take it to
qualify not the ἐξελέξατο alone, but the whole clause which it concludes. In
that case the idea would be that the electing act and the objectit had in view,
namely holiness and blamelessness onour part, were both due to God’s love
and had their explanation in it. The choice, however, appears to be between
attaching the clause to the preceding ἁγίους καὶ ἀμώμους andattaching it to
the following προορίσας. Commentators and Versions are widely divided on
the question. The former is the connectionin LP, the Goth. and Copt. Vv., the
Vulg., the texts of Stephens, WH, and the Revisers, and it is preferred by
Eras., Luth., Beza, Calv., Grot., Wetst., Alf., Light. The latter is the
connectionin the Syr.-P, and is followedby LTTr marg., RV marg., Orig.,
Chrys., Thdrt., Theophy., August., Beng., Harl., de Wette, Olsh., Hof., Bleek.,
Mey., Ell., V. Sod., Haupt, Abbott, etc. The propriety of understanding the ἐν
ἀγάπῃ as meant to qualify the προορίσας is urged on such grounds as these—
that the Pauline Epistles furnish no other instance of ἄγιος or ἄμωμος having
attachedto it any grace or virtue defined by ἐν as the form in which the
holiness or blamelessnessshows itself(Haupt); that it is befitting that the love
which is its principle and ground should get emphatic expressionwhen the
Divine προορισμός is first introduced (Ell., etc.);that this connectionis most
in harmony with the ascription of praise (Mey.), and with the genius of the
paragraph as a whole, which is concernedwith what God is to us rather than

what we are required to be to Him. On the other hand in support of attaching
the ἐν ἀγάπῃ to the preceding, it is pointed out that in view of the subsequent
κατʼεὐδοκίανthere is less reasonfor introducing ἐν ἀγάπῃ in so emphatic a
position before the προορίσας;that, if not in the Pauline Epistles themselves,
yet elsewhereboth within and without the NT we have instances analogous to
the connectionof ἐν ἀγάπῃ with ἀμώμους here—e.g., 2 Peter3:14, ἀμώμητοι
… ἐν εἰρήνῃ; Judges 1:24, ἀμώμους ἐν ἀγαλλιάσει;Clem. Rom., 50, ἵνα ἐν
ἀγάπῃ εὑρεθῶμεν δίχα προσκλίσεως ἀνθρωπίνης ἄμωμοι (citedby Light.,
Notes;ut sup., 313), and above all that it is Paul’s usual, if not constant, habit
to place ἐν ἀγάπῃ after the clause it qualifies (Ephesians 4:2; Ephesians 4:15-
16; Ephesians 5:2; Colossians 2:2; 1 Thessalonians 5:13;cf. also, though in
associationwith other terms, 1 Timothy 4:12; 2 Timothy 1:13). On the whole
this connectionis to be preferred, and the ἐν ἀγάπῃ will then define the
holiness and blamelessness,whichare the end and object of God’s electionof
us, as having their truth and perfection in the supreme Christian grace of
love.
Cambridge Bible for Schools andColleges
4. According as he hath chosen, &c.]Better, According as He chose, &c. The
time-reference is the same as just above;to the Divine premundane deed of
purpose.—“Chosen”:—outofmankind. See Romans 8:33 and its context for
commentary on the idea of the word. The word “elect” (chosen)is generally
used in N. T. in connexions where the highest level of Divine purposes, or
spiritual privileges, is in view. In the O. T., Israel is “My people, My chosen”
(Isaiah 43:20). In the N. T. the chosenare “the Israelof God” (Galatians 6:16;
cp. Galatians 3:29; Romans 4:11). As with the Old so with the New Israelthe
choice is emphatically sovereign;“not according to our works” (2 Timothy
1:9). On the other hand, it takes effectthrough means; a truth perfectly
harmonious with sovereignpurpose, while often conveyedin the language of
ordinary contingency. Cp. 2 Timothy 2:10; and, by way of illustration, Acts
27:22 with 31.

before the foundation of the world] For the identical phrase, cp. John 17:24; 1
Peter1:20. “Fromthe foundation, &c.” occurs, among other places, Luke
11:50;Hebrews 4:3; Hebrews 9:26, where the apparent meaning is “since the
beginning of human time.” But with the word “before”, as here, the context
always suggeststhe highest reference;“before any createdbeing began.” Cp.
the parallelphrases “before the ages (œons)” (1 Corinthians 2:7); “before
eternal (œonian) times” (2 Timothy 1:9; Titus 1:2); and see Romans 16:25.
Every genuine scientific discoveryof vast antiquity in material nature throws
a true though faint light on the grandeur of such words of Revelation.
that we should be, &c.]This clause, takenin itself, is of ambiguous reference.
It may bear either (1) on the intended personalspiritual state of the elect,
whether in this life, or in the life eternal, or in both; or (2) on their intended
standing, as they are viewedas “in Christ,” their CovenantHead. In the first
case it would convey the undoubted truth that the intention of the electing
Father is a real and universal personalholiness, perfectin this life in principle
and motive (cp. e.g. Matthew 5:48; below, Ephesians 4:24;Colossians3:12;1
Thessalonians 5:23;1 Peter1:15-16;1 John 3:3; 1 John 3:6; 1 John 3:9), and,
in the life eternal, in attainment (cp. e.g. ch. Ephesians 5:27;Romans 4:22; 1
John 3:2; Jude 24). Cp. 1 Thessalonians 4:7 (where the “call” closely
corresponds to the “choice”here, as to the persons in view), and 2
Thessalonians 2:13, a remarkable parallel. In the secondcase the clause would
mean that the electare to be viewedas holy and spotless becauseidentified,
for purposes of acceptance, withtheir absolutely holy Head and
Representative, “inWhom” they stand. Cp. for illustration the whole range of
passageswhere believers are said to have “died and risen with Christ,” in
respectof atonement and justification, e.g. Romans 6:2, &c.;Colossians 3:1;
Colossians 3:3. (And see Article XI. of the Church of England.) On the whole
the powerful argument of contextdecides the ambiguity for the second
alternative. The thought throughout this passageis of the relation of the elect
to Christ as their Head and Representative in the pre-mundane Covenant of
the Fatherand the Son. We may explain accordingly, “that we should stand,
in the judgment of eternal and absolute Holiness, acceptedand satisfactory

because united to Christ.” Such a truth is only one aspect, but an all-
important one, of the greatTruth of Salvation.
in love] I.e., in the embrace of that Divine Love which gave, and sustains, our
position (1 John 3:1). If we connect“in love” with the words previous (as A.
V.), and explain those words as above, this must be the meaning. Many
expositors, however, ancient and modern, and the important Peshito Syriac
Version (cent. 2), connect“in love” with the words following; “in love having
predestinated, &c.” So margin, R.V. But the cadence ofthe Greek is in favour
of the ordinary connexion.—In questions of punctuation in the Greek
Testamentit must be remembered that the oldestMSS. are scarcely
punctuated at all, and the decisionmust restaccordinglywith grammar,
context, or the like.
Bengel's Gnomen
Ephesians 1:4. Καθὼς ἐξελέξατο ἡμᾶς, according as He has chosenus) The
blessing corresponds to the [prior] election, and follows upon it and makes it
manifest.—ἐν Αὐτῷ, in Him) Ephesians 3:11. These things presuppose the
eternity of the Sonof God; for the Son, before the world was made, was not
merely the future, but even then the present object of the Father’s love; John
17:24;John 17:5, otherwise the Father would not have loved Him in [or for]
Himself [per se], but likewise through another[per alium: God would have
loved in connectionwith the Church, not in Himself purely].—πρὸ, before)
John 17:24.—εἶναι, to be) i.e. τοῦ εἶναι, that we should be.—ἁγίους,holy)
positively.—ἀμώμους, withoutblame) without evil and fault [ch. Ephesians
5:27].
Pulpit Commentary
Verse 4. - Even as he chose us in him before the foundation of the world;
literally, he chose us out, or selectedus (ἐξελέξατο) for himself (middle voice).
The Fatherchose the heirs of salvation, selectedthose who were to be
quickened from the dead (Ephesians 2:1) and saved, they chose them in Christ
- in connectionwith his work and office as Mediator, giving them to him to be

re-decreed(John 17:11, 12); not after man was created, nor after man had
fallen, but "before the foundation of the world." We are here face to face with
a profound mystery. Before even the world was founded, mankind presented
themselves to God as lost; the work of redemption was planned and its details
arrangedfrom all eternity. Before such a mystery it becomes us to put the
shoes from off our feet, and bow reverently before him whose "judgments are
unsearchable and his ways past finding out." That we should be holy and
without blame before him in love. This is obviously the design of God's
electing act; ε1FC0;ναι ἡμᾶς cannotdenote the ground, but the purpose, of
the choice. Goddid not choose some becausehe foresaw their holiness, but in
order that they might become "holy and without blame." These two terms
denote the positive and negative sides of purity: holy - possessedofall the
fruits of the Spirit (Galatians 5:22, 23);without blame, or blemish - marked
by no stain or imperfection (see Ephesians 5:27). The terms do not denote
justification, but a condition of sanctificationwhich implies justification
already bestowed, but goes beyond it; our justification is a step towards our
complete final sanctification. This renewalbeing "before him," must be such
as to bearthe scrutiny of his eye; therefore not external or superficial merely,
but reaching to the very heart and centerof our nature (1 Samuel16:7). The
expressionfurther denotes how it is of the very nature and glory of the new
life to be spent in God's presence, oursouls flourishing in the precious
sunshine which ever beams out there from. For, when thus renewed, we do
not fly from his presence like Adam (Genesis 3:8), but delight in it (Psalm
42:1; Psalm 63:1). Fearis changed to love (1 John 4:18); the loving relation
betweenus and God is restored. It has been much disputed whether the words
ἐν ἀγάπῃ ought to be construed with the fourth verse or with προορίσας in the
fifth. The weight of authority seems in favor of the latter; but we prefer the
constructionwhich is given both in the Authorized and the RevisedVersion,
first, because if ἐν ἐγάπῃ qualified προορίσας, it would come more naturally
after it; and second, because the scope ofthe passage, the train of the apostle's
thought, seems to require us to keepἐν ἀγάπῃ in ver. 4. We never could come
to be holy and without blemish before Godunless the loving relations between
us were restored(comp. Ephesians 3:17, "Rootedand grounded in love"). The
spirit of love, trust, admiration, directed to God helps our complete
sanctification- changes us into the same image (2 Corinthians 3:18).

Vincent's Word Studies
Even as (καθὼς)
Explaining blessedus, in Ephesians 1:3. His blessing is in conformity with the
fact that He chose.
Chose (ἐξελέξατο)
Middle voice, for himself.
In Him
As the head and representative of our spiritual humanity. Compare 1
Corinthians 15:22. Divine electionis in Christ the Redeemer. The crownof
divine sovereigntyis redemption. God rules the world to save it.
Holy and without blame (ἁγίους καὶ ἀμώμους)
The positive and negative aspects ofchristian life. See on Colossians 1:22.
Rev., without blemish. The reference is to moral rather than to forensic
righteousness. Compare 1 Thessalonians 4:7.
In love
Join with foreordained, Ephesians 1:5. Having in love foreordained.

PRECEPTAUSTIN RESOURCES
BRUCEHURT MD
Ephesians 1:4 just as He chose us in Him before the foundation of the world,
that we would be holy and blameless before Him. In love (NASB: Lockman)
Greek:kathoo exelechato(3SAMI)hemas en auto pro kataboleskosmou,
einai (PAN) hemas hagious kai amomous katenopionautou en agaphe,
Amplified: Even as [in His love] He chose us [actually pickedus out for
Himself as His own] in Christ before the foundation of the world, that we
should be holy (consecratedand setapart for Him) and blameless in His sight,
even above reproach, before Him in love. (Amplified Bible - Lockman)
NLT: Long ago, even before He made the world, God loved us and chose us in
Christ to be holy and without fault in his eyes. (NLT - Tyndale House)
Phillips: For considerwhat He has done - before the foundation of the world
He chose us to become, in Christ, his holy and blameless children living within
his constantcare. (Phillips: Touchstone)

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