5 having predestined us for adoption as children through Jesus Christ to himself, according to the good pleasure of his desire,
*Minor differences ignored. Grouped by changes, with first version listed as example.
Who hath predestinated us. What follows is intended still further to heighten the commendation of divine grace. The reason why Paul inculcated so earnestly on the Ephesians the doctrines of free adoption through Christ, and of the eternal election which preceded it, has been already considered. But as the mercy of God is nowhere acknowledged in more elevated language, this passage will deserve our careful attention. Three causes of our salvation are here mentioned, and a fourth is shortly afterwards added. The efficient cause is the good pleasure of the will of God, the material cause is, Jesus Christ, and the final cause is, the praise of the glory of his grace. Let us now see what he says respecting each. To the first belongs the whole of the following statement God hath predestinated us in himself, according to the good pleasure of his will, unto the adoption of sons, and hath made us accepted by his grace. In the word predestinate we must again attend to the order. We were not then in existence, and therefore there was no merit of ours. The cause of our salvation did not proceed from us, but from God alone. Yet Paul, not satisfied with these statements, adds in himself. The Greek phrase is, eis hauton, and has the same meaning with en hauto. By this he means that God did not seek a cause out of himself, but predestinated us, because such was his will. But this is made still more clear by what follows, according to the good pleasure of his will. The word will was enough, for Paul very frequently contrasts it with all outward causes by which men are apt to imagine that the mind of God is influenced. But that no doubt may remain, he employs the word good pleasure, which expressly sets aside all merit. In adopting us, therefore, God does not inquire what we are, and is not reconciled to us by any personal worth. His single motive is the eternal good pleasure, by which he predestinated us. [1] Why, then, are the sophists not ashamed to mingle with them other considerations, when Paul so strongly forbids us to look at anything else than the good pleasure of God? Lest anything should still be wanting, he adds, echaritosen en chariti [2] This intimates, that, in the freest manner, and on no mercenary grounds, does God bestow upon us his love and favor, just as, when we were not yet born, and when he was prompted by nothing but his own will, he fixed upon us his choice. [3] The material cause both of eternal election, and of the love which is now revealed, is Christ, the Beloved. This name is given, to remind us that by him the love of God is communicated to us. Thus he is the well-beloved, in order that we may be reconciled by him. The highest and last end is immediately added, the glorious praise of such abundant grace. Every man, therefore, who hides this glory, is endeavoring to overturn the everlasting purpose of God. Such is the doctrine of the sophists, which entirely overturns the doctrine of Christ, lest the whole glory of our salvation should be ascribed undividedly to God alone.
1 - "This could not have been obtained by our own strength, had he not by his eternal decree, adopted us into the right and privilege of children, and that by Jesus Christ, to whom he hath so closely united us by faith and love, that we have become his members, and are one with him, and obtain (by communication with him) what was not due to our own merits." -- Erasmus.
2 - "Il nous a rendu agreables." "He hath made us acceptable."
3 - "The original word, echaritosen, he hath made us accepted,' is not used by any profane authors; however, the sense of it is plain. It is used in the angel's salutation to the Virgin Mary, Hail, thou that art highly favored;' and that the word there is rightly rendered, is plain from the reason which the angel himself gives, Thou hast found favor with God.' (Luke 1:28,30) So that the plain meaning of the word, and the true rendering of it in the place before us, is, not as we have translated it, made us accepted,' but highly favored us.'" -- Chandler.
Having predestinated us - On the meaning of the word here used, see the notes at Romans 1:4; Romans 8:29, note. The word used πρωρίζω prōrizō means properly "to set bounds before;" and then to "pre-determine." There is the essential idea of setting bounds or limits, and of doing this beforehand. It is not that God determined to do it when it was actually done, but that he intended to do it beforehand. No language could express this more clearly, and I suppose this interpretation is generally admitted. Even by those who deny the doctrine of particular election, it is not denied that the word here used means to "pre-determine;" and they maintain that the sense is, that God had pre-determined to admit the Gentiles to the privileges of his people. Admitting then that the meaning is to predestinate in the proper sense, the only question is, "who" are predestinated? To whom does the expression apply? Is it to nations or to individuals? In reply to this, in addition to the remarks already made, I would observe,
(1) that there is no specification of "nations" here as such, no mention of the Gentiles in contradistinction from the Jews.
(2) those referred to were those included in the word "us," among whom Paul was one - but Paul was not a heathen.
(3) the same objection will lie against the doctrine of predestinating "nations" which will lie against predestinating "individuals."
(4) nations are made up of individuals, and the pre-determination must have had some reference to individuals.
What is a nation but a collection of individuals? There is no such abstract being or thing as a nation; and if there was any purpose in regard to a nation, it must have had some reference to the individuals composing it. He that would act on the ocean, must act on the drops of water that make up the ocean; for besides the collection of drops of water there is no ocean. He that would remove a mountain, must act on the particles of matter that compose that mountain; for there is no such thing as an abstract mountain. Perhaps there was never a greater illusion than to suppose that all difficulty is removed in regard to the doctrine of election and predestination, by saying that it refers to "nations." What difficulty is lessened? What is gained by it? How does it make God appear more amiable and good?
Does it render him less "partial" to suppose that he has made a difference among nations, than to suppose that he has made a difference among individuals? Does it remove any difficulty about the offer of salvation, to suppose that he has granted the knowledge of his truth to some "nations," and withheld it from others? The truth is, that all the reasoning which has been founded on this supposition, has been merely throwing dust in the eyes. If there is "any" well-founded objection to the doctrine of decrees or predestination, it is to the doctrine "at all," alike in regard to nations and individuals, and there are just the same difficulties in the one case as in the other. But there is no real difficulty in either. Who could worship or honor a God who had no plan, or purpose, or intention in what he did? Who can believe that the universe was formed and is governed without design? Who can doubt that what God "does" he always meant to do?
When, therefore, he converts and saves a soul, it is clear that he always intended to do it. He has no new plan. It is not an afterthought. It is not the work of chance. If I can find out anything that God has "done," I have the most certain conviction that he "always meant" to do it - and this is all that is intended by the doctrine of election or predestination. What God does, he always meant to do. What he permits, he always meant to permit. I may add further, that if it is right to "do" it, it was right to "intend" to do it. If there is no injustice or partiality in the act itself, there is no injustice or partiality in the intention to perform it. If it is right to save a soul, it was also right to intend to save it. If it is right to condemn a sinner to we, it was right to intend to do it. Let us then look "at the thing itself," and if that is not wrong, we should not blame the purpose to do it, however long it has been cherished.
Unto the adoption - see John 1:12 note; Romans 8:15 note.
According to the good pleasure of his will - The word rendered "good pleasure" - (εὐδοκία eudokia) - means "a being well pleased;" delight in anything, favor, good-will, Luke 2:14; Philippians 1:15; compare Luke 12:32. Then it denotes purpose, or will, the idea of benevolence being included - Robinson. Rosenmuller renders the phrase, "from his most benignant decree." The evident object of the apostle is to state why God chose the heirs of salvation. It was done as it seemed good to him in the circumstances of the case. It was not that man had any control over him, or that man was consulted in the determination, or that it was based on the good works of man, real or foreseen. But we are not to suppose that there were no good reasons for what he has thus done. Convicts are frequently pardoned by an executive. He does it according to his own will, or as seems good in his sight.
He is to be the judge, and no one has a right to control him in doing it. It may seeM to be entirely arbitrary. The executive may not have communicated the reasons why he did it, either to those who are pardoned, or to the other prisoners, or to anyone else. But we are not to infer that there was no "reason" for doing it. If he is a wise magistrate, and worthy of his station, it is to be presumed that there were reasons which, if known, would be satisfactory to all. But those reasons he is under no obligations to make known. Indeed, it might be improper that they should be known. Of that he is the best judge. Meantime, however, we may see what would be the effect in those who were not forgiven. It would excite, very likely, their hatred, and they would charge him with partiality or with tyranny. But they should remember that whoever might be pardoned, and on whatever ground it might be done, they could not complain.
They would suffer no more than they deserve. But what if, when the act of pardon was made known to one part, it was offered to the others also on certain plain and easy conditions? Suppose it should appear that while the executive meant, for wise but concealed reasons, to forgive a part, he had also determined to offer forgiveness to all. And suppose that they were in fact disposed in the highest degree to neglect it, and that no inducements or arguments could prevail on them to accept of it. Who then could blame the executive? Now this is about the case in regard to God, and the doctrine of election. All people were guilty and condemned. For wise reasons, which God has not communicated to us, he determined to bring a portion at least of the human race to salvation. This he did not intend to leave to chance and hap-hazard. He saw that all would of themselves reject the offer, and that unless some efficient means were used, the blood of the atonement would be shed in vain.
He did not make known to people who they were that he meant to save, nor the reason why they particularly were to be brought to heaven. Meantime he meant to make the offer universal; to make the terms as easy as possible, and thus to take away every ground of complaint. If people will not accept of pardon; if they prefer their sins; if nothing can induce them to come and be saved, why should they complain? If the doors of a prison are open, and the chains of the prisoners are knocked off, and they will not come out, why should they complain that others are in fact willing to come out and be saved? Let it be borne in mind that the purposes of God correspond exactly to facts as they actually occur, and much of the difficulty is taken away. If in the facts there is no just ground of complaint, there can be none, because it was the "intention of God that the facts should be so."
Having predestinated us - Προορισας. As the doctrine of eternal predestination has produced much controversy in the Christian world, it may be necessary to examine the meaning of the term, that those who do use it may employ it according to the sense it has in the oracles of God. The verb προοριζω, from προ, before, and ὁριζω, I define, finish, bound, or terminate, whence ὁρος, a boundary or limit, signifies to define beforehand, and circumscribe by certain bounds or limits; and is originally a geographical term, but applied also to any thing concluded, or determined, or demonstrated. Here the word is used to point out God's fixed purpose or predetermination to bestow on the Gentiles the blessing of the adoption of sons by Jesus Christ, which adoption had been before granted to the Jewish people; and without circumcision, or any other Mosaic rite, to admit the Gentiles to all the privileges of his Church and people. And the apostle marks that all this was fore-determined by God, as he had fore-determined the bounds and precincts of the land which he gave them according to the promise made to their fathers; that the Jews had no reason to complain, for God had formed this purpose before he had given the law, or called them out of Egypt; (for it was before the foundation of the world, Ephesians 1:4); and that, therefore, the conduct of God in calling the Gentiles now - bringing them into his Church, and conferring on them the gifts and graces of the Holy Spirit, was in pursuance of his original design; and, if he did not do so, his eternal purposes could not be fulfilled; and that, as the Jews were taken to be his peculiar people, not because they had any goodness or merit in themselves; so the Gentiles were called, not for any merit they had, but according to the good pleasure of his will; that is, according to his eternal benevolence, showing mercy and conferring privileges in this new creation, as he had done in the original creation; for as, in creating man, he drew every consideration from his own innate eternal benevolence, so now, in redeeming man, and sending the glad tidings of salvation both to the Jews and the Gentiles, be acted on the same principles, deriving all the reasons of his conduct from his own infinite goodness.
This argument was exceedingly conclusive, and must silence the Jews on the ground of their original, primitive, and exclusive rights, which they were ever ready to plead against all pretensions of the Gentiles. If therefore God, before the foundation of the Jewish economy, had determined that the Gentiles, in the fullness of time, should be called to and admitted into all the privileges of the Messiah's kingdom, then the exclusive salvation of the Jews was chimerical; and what God was doing now, by the preaching of the apostles in the Gentile world, was in pursuance of his original design. This same argument St. Paul repeatedly produces in his Epistle to the Romans; and a proper consideration of it unlocks many difficulties in that epistle. See the notes on Romans 8:29, Romans 8:30 (note); and elsewhere, in the course of that epistle, where this subject is handled. But why is the word προορισας, fore-determined, limited, or circumscribed, used here? Merely in reference to the settlement of the Israelites in the promised land. God assigned to them the portions which they were to inherit; and these portions were described, and their bearings, boundaries, vicinities to other portions, extent and length, as exactly ascertained as they could be by the most correct geographical map. As God, therefore, had dealt with the Jews in making them his peculiar people, and when he divided the earth among the sons of Noah reserved to himself the twelve portions which he afterwards gave to the twelve tribes; (see on Deuteronomy 32:8 (note)); and as his dealings with them were typical of what he intended to do in the calling and salvation of the Gentiles; so he uses the terms by which their allotment and settlement were pointed out to show that, what he had thus designed and typified, he had now fulfilled according to the original predetermination; the Gentiles having now the spiritual inheritance which God had pointed out by the grant made of the promised land to the children of Israel. This is the grand key by which this predestination business is unlocked. See on Ephesians 1:11 (note).
(8) Having predestinated us unto the adoption of children by Jesus Christ (h) to himself, according to the good pleasure of his will,
(8) Another plainer exposition of the efficient cause, and also of eternal election, by which God is said to have chosen us in Christ, that is, because it pleased him to appoint us when we were not yet born, whom he would make to be his children by Jesus Christ. So that there is no reason for our election to be looked for here, except in the free mercy of God. And neither is faith which God foresaw the cause of our predestination, but the effect.
(h) God respects nothing, either anything that is present, or anything that is to come, but himself only.
Having predestinated us,.... Predestination, taken in a large sense, includes both election and reprobation, and even reaches to all affairs and occurrences in the world; to the persons, lives, and circumstances of men; to all mercies, temporal or spiritual; and to all afflictions, whether in love or in wrath: and indeed providence, or the dispensations of providence, are no other than the execution of divine predestination; but here it is the same with election, and is concerned with the same persons, and has regard to a special blessing, the elect are appointed to, as follows;
unto the adoption of children by Jesus Christ unto himself; by which is meant, either the grace of adoption, which is an act of the Father's love, a blessing provided and secured in the covenant of grace; and is of persons to an inheritance, to which they have no legal right; and is entirely free, there being no need on the adopter's part, and no worth on the part of the adopted: or rather the inheritance they are adopted to; which exceeds all others, is incorruptible, undefiled, and fades not away; and lies among the saints in light, and belongs to all the children of God: and this they are predestinated unto by God the Father, who takes them into his family, puts them among the children, and gives them a goodly heritage: and that "by Jesus Christ"; or through him; for both the grace of adoption, and the kingdom and glory they are adopted to, come by and through him as Mediator; through his espousing their persons, assuming their nature, and redeeming them from under the law and its curses; through his giving them a power and privilege openly to be the sons of God; and through faith in him, whereby they are manifestly such: the phrase "unto himself", either refers to God the Father, who has chosen, set apart, formed and reserved his people and children for himself, for his peculiar treasure, and for his own glory; or to Jesus Christ, that he might have some brethren, and they be conformed to him, and he be the firstborn among them, and in all things have the pre-eminence; and that they might be with him, and behold his glory, and he be glorified in them: and this act of divine predestination was
according to the good pleasure of his will: the will of God is the rule of all his actions, and of all his acts of grace and goodness; and the good pleasure of it appears in the predestination of men to grace and glory: and from hence it is manifest, that foreseen faith, holiness, and good works, are excluded from being the moving cases of predestinating grace; and that it is wholly to be resolved into the good will and pleasure of God; the view in it being entirely as follows,
predestinated--more special in respect to the end and precise means, than "chosen" or elected. We are "chosen" out of the rest of the world; "predestinated" to all things that secure the inheritance for us (Ephesians 1:11; Romans 8:29). "Foreordained."
by Jesus--Greek, "through Jesus."
to himself--the Father (Colossians 1:20). ALFORD explains, "adoption . . . into Himself," that is, so that we should be partakers of the divine nature (2-Peter 1:4). LACHMANN reads, "unto Him." The context favors the explanation of CALVIN: God has regard to Himself and the glory of His grace (Ephesians 1:6, Ephesians 1:12, Ephesians 1:14) as His ultimate end. He had one only-begotten Son, and He was pleased for His own glory, to choose out of a lost world many to become His adopted sons. Translate, "unto Himself."
the good pleasure of his will--So the Greek (Matthew 11:26; Luke 10:21). We cannot go beyond "the good pleasure of His will" in searching into the causes of our salvation, or of any of His works (Ephesians 1:9). (Job 33:13.) Why needest thou philosophize about an imaginary world of optimism? Thy concern is to take heed that thou be not bad. There was nothing in us which deserved His love (Ephesians 1:1, Ephesians 1:9, Ephesians 1:11) [BENGEL].
Having predestinated us to the adoption of sons - Having foreordained that all who afterwards believed should enjoy the dignity of being sons of God, and joint - heirs with Christ. According to the good pleasure of his will - According to his free, fixed, unalterable purpose to confer this blessing on all those who should believe in Christ, and those only.
*More commentary available at chapter level.