the Week of Christ the King / Proper 29 / Ordinary 34
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THE MESSAGE
Ephesians 1:4
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In Christ, he chose us before the world was made. He chose us in love to be his holy people—people who could stand before him without any fault.
even as he chose us in him before the foundation of the world, that we should be holy and blameless before him.
accordynge as he had chosen vs in him before ye foudacio of ye worlde was layde that we shuld be saintes and without blame before him thorow loue.
even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love;
just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him. In love
That is, in Christ, he chose us before the world was made so that we would be his holy people—people without blame before him.
even as he chose us in him before the foundation of the world, that we should be holy and without blemish before him in love:
According as he hath chosen us in him, before the foundation of the world, that we should be holy and without blame before him in love:
even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love
even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love;
As he hath chosen us through him, before the foundation of the world, that we might be holy and blameless before him in love,
even as, in His love, He chose us as His own in Christ before the creation of the world, that we might be holy and without blemish in His presence.
as he hath chosun vs in hym silf bifor the makyng of the world, that we weren hooli, and with out wem in his siyt, in charite.
even as he chose us in him before the foundation of the world, that we should be holy and without blemish before him in love:
For He chose us in Him before the foundation of the world to be holy and blameless in His presence. In love
Before the world was created, God had Christ choose us to live with him and to be his holy and innocent and loving people.
just as [in His love] He chose us in Christ [actually selected us for Himself as His own] before the foundation of the world, so that we would be holy [that is, consecrated, set apart for Him, purpose-driven] and blameless in His sight. In love
even as he chose us in him before the foundation of the world, that we should be holy and without blemish before him in love:
Even as he made selection of us in him from the first, so that we might be holy and free from all evil before him in love:
In the Messiah he chose us in love before the creation of the universe to be holy and without defect in his presence.
according as he has chosen us in him before [the] world's foundation, that we should be holy and blameless before him in love;
just as he chose us in him before the foundation of the world to be holy and blameless in his presence. In loveLuke 1:75; Romans 8:28; Ephesians 2:10; 5:27; Colossians 1:22; 1 Thessalonians 4:7; 2 Thessalonians 2:13; 2 Timothy 1:9; Titus 2:12; James 2:5; 1 Peter 1:2,20; 2:9;">[xr]
as he before elected us in him, from before the foundations of the world, that we should be saints, and without blemish before him,
according as he had previously chosen us in him, before the foundation of the world, that we might be holy and without blame before him; and, in love, predestinated us for himself;
According as he hath chosen vs in him, before the foundation of the world, that wee should bee holy, and without blame before him in loue:
Even before he made the world, God loved us and chose us in Christ to be holy and without fault in his eyes.
Even before the world was made, God chose us for Himself because of His love. He planned that we should be holy and without blame as He sees us.
just as he chose us in Christ before the foundation of the world to be holy and blameless before him in love.
As hee hath chosen vs in him, before the foundation of the worlde, that we should be holy, & without blame before him in loue:
Just as from the beginning he has chosen us through him, before the foundation of the world, that we may become holy and without blemish before him.
According as he made choice of us, in him, before the founding of a world, that we might be holy and blameless in his presence; in love,
As he chose us in him before the foundation of the world, that we should be holy and unspotted in his sight in charity.
According as he had chosen vs in hym before the foundation of the world, that we shoulde be holy, and without blame before hym, through loue.
Even before the world was made, God had already chosen us to be his through our union with Christ, so that we would be holy and without fault before him. Because of his love
For he chose us in him, before the foundation of the world, to be holy and blameless in love before him.
According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:
just as he chose us in him before the foundation of the world, that we should be holy and blameless before him in love,
even as He elected us in Him before the foundation of the world, for us to be holy and without blemish before Him in love,
according as He did choose us in him before the foundation of the world, for our being holy and unblemished before Him, in love,
acordinge as he had chosen vs by him, or euer the foundacion of the worlde was layed, that we shulde be holy and without blame before him in loue,
according as he had chosen us in himself before the foundation of the world, that we should be holy, free from vice, and devoted to virtue.
For he chose us in Christ before the foundation of the world that we may be holy and unblemished in his sight in love.
just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love,
Even before God built the place we call home, he had chosen us to ride for his brand. By doing so, we became holy and in us he finds no fault. Not because we are perfect, but because he loves us.
just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him. In love
just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him in love,
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
as: Deuteronomy 7:6, Deuteronomy 7:7, Psalms 135:4, Isaiah 41:8, Isaiah 41:9, Isaiah 42:1, Isaiah 65:8-10, Matthew 11:25, Matthew 11:26, Matthew 24:22, Matthew 24:24, Matthew 24:31, John 10:16, Acts 13:48, Acts 18:10, Romans 8:28, Romans 8:30, Romans 8:33, Romans 9:23, Romans 9:24, Romans 11:5, Romans 11:6, 2 Thessalonians 2:13, 2 Thessalonians 2:14, 2 Timothy 2:10, Titus 1:1, Titus 1:2, James 2:5, 1 Peter 1:2, 1 Peter 2:9
before: Matthew 25:34, John 17:24, Acts 15:18, 1 Peter 1:20, Revelation 13:8, Revelation 17:8
that: Ephesians 2:10, Luke 1:74, Luke 1:75, John 15:16, Romans 8:28, Romans 8:29, Colossians 3:12, 1 Thessalonians 4:7, 2 Timothy 1:9, 2 Timothy 2:19, Titus 2:11, Titus 2:12, 2 Peter 1:5-10
without: Ephesians 5:27, 1 Corinthians 1:8, Philippians 2:15, Colossians 1:22, 2 Peter 3:14
love: Ephesians 3:17, Ephesians 4:2, Ephesians 4:15, Ephesians 4:16, Ephesians 5:2, Galatians 5:6, Galatians 5:13, Galatians 5:22, Colossians 2:2, 1 Thessalonians 3:12, 1 John 4:16
Reciprocal: Leviticus 20:7 - General Numbers 15:40 - be holy Numbers 16:7 - that the man Psalms 33:12 - people Psalms 65:4 - choosest Psalms 103:17 - the mercy Psalms 106:5 - may see Psalms 110:3 - beauties Psalms 115:15 - blessed Isaiah 4:3 - shall be Isaiah 44:2 - Fear Jeremiah 2:3 - holiness Zechariah 1:17 - choose John 15:19 - because John 17:6 - thine Romans 8:39 - love Romans 9:11 - according Romans 11:7 - but the election Romans 16:13 - chosen 1 Corinthians 1:30 - in 1 Corinthians 2:7 - even 2 Corinthians 5:17 - be Ephesians 3:9 - beginning Ephesians 3:11 - General Philippians 3:12 - apprehended Colossians 3:14 - the 1 Thessalonians 1:4 - Knowing Hebrews 4:3 - from 1 Peter 2:6 - elect 2 John 1:1 - the elect lady
Cross-References
God looked over everything he had made; it was so good, so very good! It was evening, it was morning— Day Six.
Oh, how sweet the light of day, And how wonderful to live in the sunshine! Even if you live a long time, don't take a single day for granted. Take delight in each light-filled hour, Remembering that there will also be many dark days And that most of what comes your way is smoke.
Gill's Notes on the Bible
According as he hath chosen us in him,.... This choice cannot be understood of a national one, as Israel of old were chosen by the Lord; for the persons the apostle writes to were not a nation; nor does he address all the inhabitants of Ephesus, only the saints and faithful in Christ that resided there; nor are they all intended here, if any of them. However, not they only, since the apostle includes himself, and perhaps some others, who did not belong to that place, nor were of that country: nor does this choice regard them as a church; for though the saints at Ephesus were in a church state, yet the apostle does not write to them under that formal consideration, but as saints and faithful; nor are these persons said to be chosen to church privileges, but to grace and glory, to be holy and blameless: besides, from Ephesians 1:3, the apostle seems to speak of himself, and some others, who first trusted in Christ, as distinct from the believers at Ephesus, Ephesians 1:13, nor is this choice of persons to an office, for all that are here intended were not apostles, or pastors, or deacons: nor can it design the effectual calling, or the call of persons in time by efficacious grace; because this was before the foundation of the world, as follows: but it intends an eternal election of particular persons to everlasting life and salvation; and which is the first blessing of grace, and the foundation one, upon which all the rest proceed, and
according to which they are dispensed; for according to predestination are calling, justification, and glorification. The author of this choice is God, God the Father, who is distinguished from Christ, in whom this act is made; and it is according to his foreknowledge, and is an act of his grace, and is entirely sovereign: the objects of it, us, are not angels, but men, considered as unfallen with respect to the end, and as fallen with respect to the means; and these not all mankind: to choose, implies the contrary; and they that are chosen are distinguished from others, and are represented as few; nor do all men partake either of the means or end appointed in the decree of election; and yet some of all nations, Jews and Gentiles, are included in it; though none for any previous qualifications in them, as not for their good works, faith, holiness, or perseverance therein; for these are fruits and effects of election, and therefore cannot be causes or conditions of it: and this choice is made in Christ; and the persons chosen are chosen in him, and by being chosen they come to be in him; for this refers not to their openly being in him at conversion, as believers, but to their secretly being in him before time. Christ, as Mediator, is the object of election himself; and all the elect were chosen in him as their head, in whose hands their persons, grace, and glory are, and so are safe and secure in him: the Arabic version renders it, "by him"; not as the meritorious cause, for Christ's merits are not the cause of election, though they are of redemption and salvation; but as the means, in order to the end: the Ethiopic version renders it, "to him"; to salvation by him, and to the obtaining of his glory; as if he and his benefits, being the end of this choice, were intended; which was made
before the foundation of the world: and that it was so early, is certain, from the love of God to his people, which this is the effect of, and which is an everlasting love; and from the covenant which was made with Christ from everlasting, on account of these chosen ones, when Christ was set up as the head and representative of them; and from the provision of all spiritual blessings for them in it, which proceeds according to this choice; and from the preparation of a kingdom for them from the foundation of the world; and from the nature of God's decrees, which are eternal; for no new will, or act of will, can arise in God, or any decree be made by him, which was not from eternity: God's foreknowledge is eternal, and so is his decree, and is no other than himself decreeing. The end of this choice follows,
that we should be holy, and without blame, before him in love; the objects of it are not chosen because they were holy, but that they might partake of the sanctification of the Spirit; that they might be sanctified by him here, and be perfectly holy hereafter; and be without fault and blame, both in this life, as instilled by the righteousness of Christ, and as washed in his blood; and in the life to come, being entirely freed from all sin, and without spot, or wrinkle, or any such thing; and appear so in the sight of Christ, who will present them to himself, and in the sight of his Father, to whom they will also be presented by him, even in the sight of divine justice: and this will be all "in love", or "through love", as the Syriac version renders it; or "through his love", as the Arabic version; for the love of God is the source and spring of election itself, and of holiness and happiness, the end of it; and which is shed abroad in the hearts of God's people now, and will be more fully comprehended and enjoyed in the other world; and which causes love again in them to him. A phrase somewhat like this is used by the Targumist on Ecclesiastes 11:6 where, speaking of a man's children, he says;
"it is not known unto thee which of them אתבחר למהוי טב, "is chosen to be good", this, or that, or both of them, to be alike good.''
Some copies put the stop at before him; and read the phrase, "in love"; in connection with the words following, thus, "in love", or "by love hath predestinated us"; so the Syriac version.
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 general sense of the passage is, that these blessings pertaining to heaven were bestowed upon Christians in accordance with an eternal purpose. They were not conferred by chance or hap-hazard. They were the result of intention and design on the part of God. Their value was greatly enhanced from the fact that God had designed from all eternity to bestow them, and that they come to us as the result of his everlasting plan. It was not a recent plan; it was not an afterthought; it was not by mere chance; it was not by caprice; it was the fruit of an eternal counsel. Those blessings had all the value, and all the assurance of “permanency,” which must result from that fact. The phrase “according as” - καθὼς kathōs - implies that these blessings were in conformity with that eternal plan, and have flowed to us as the expression of that plan. They are limited by that purpose, for it marks and measures all. It was as God had chosen that it should be, and had appointed in his eternal purpose.
He hath chosen us - The word “us” here shows that the apostle had reference to individuals, and not to communities. It includes Paul himself as one of the “chosen,” and those whom he addressed - the mingled Gentile and Jewish converts in Ephesus. That it must refer to individuals is clear. Of no “community” as such can it be said that it was” chosen in Christ before the foundation of the world to be holy.” It is not true of the Gentile world as such, nor of anyone of the nations making up the Gentile world. The word rendered here “hath chosen” - ἐξελέξατο exelexato - is from a word meaning “to lay out together,” (Passow,) to choose out, to select. It has the idea of making a choice or selection among different objects or things. It is applied to things, as in Luke 10:42, Mary “hath chosen that good part;” - she has made a choice, or selection of it, or has shown a “preference” for it. 1 Corinthians 1:27, “God hath chosen the foolish things of the world;” he has preferred to make use of them among all the conceivable things which might have been employed” to confound the wise;” compare Acts 1:2, Acts 1:24; Acts 6:5; Acts 15:22, Acts 15:25.
It denotes “to choose out,” with the accessary idea of kindness or favor. Mark 13:20, “for the elect’s sake whom “he hath chosen,” he hath shortened the days.” John 13:18, “I know whom I have chosen.” Acts 13:17, “the God of this people of Israel “chose” our fathers;” that is, selected them from the nations to accomplish important purposes. This is evidently the sense of the word in the passage before us. It means to make a selection or choice with the idea of favor or love, and with a view to impart important benefits on those whom be chose. The idea of making some “distinction” between them and others, is essential to a correct understanding of the passage - since there can be no choice where no such distinction is made. He who chooses one out of many things makes a difference, or evinces a preference - no matter what the ground or reason of his doing it may be. Whether this refers to communities and nations, or to individuals, still it is true that a distinction is made or a preference given of one over another. It may be added, that so far as “justice” is concerned, it makes no difference whether it refers to nations or to individuals. If there is injustice in choosing an “individual” to favor, there cannot be less in choosing a “nation” - for a nation is nothing but a collection of individuals. Every objection which has ever been made to the doctrine of election as it relates to individuals, will apply with equal force to the choice of a nation to unique privileges. If a distinction is made, it may be made with as much propriety in respect to individuals as to nations.
In him - In Christ. The choice was not without reference to any means of saving them; it was not a mere purpose to bring a certain number to heaven; it was with reference to the mediation of the Redeemer, and his work. It was a purpose that they should be saved “by” him, and share the benefits of the atonement. The whole choice and purpose of salvation had reference to him, and “out” of him no one was chosen to life, and no one out of him will be saved.
Before the foundation of the world - This is a very important phrase in determining the time when the choice was made. It was not an “afterthought.” It was not commenced in time. The purpose was far back in the ages of eternity. But what is the meaning of the phrase “before the foundation of the world?” Dr. Clarke supposes that it means “from the commencement “of the religious system of the Jews,” which,” says he, “the phrase sometimes means.” Such principles of interpretation are they compelled to resort to who endeavor to show that this refers to a national election to privileges, and who deny that it refers to individuals. On such principles the Bible may be made to signify anything and everything. Dr. Chandler, who also supposes that it refers to nations, admits, however, that the word “foundation” means the beginning of anything; and that the phrase here means, “before the world began” There is scarcely any phrase in the New Testament which is more clear in its signification than this.
The word rendered “foundation” - καταβολή katabolē - means properly a laying down, a founding, a foundation - as where the foundation of a building is laid - and the phrase “before the foundation of the world” clearly means before the world was made, or before the work of creation; see Matthew 13:35; Matthew 25:34; Luke 11:50; Hebrews 9:26; Revelation 13:8, in all which places the phrase “the foundation of the world” means the beginning of human affairs; the beginning of the world; the beginning of history, etc. Thus, in John 17:24, the Lord Jesus says, “thou lovedst me before the foundation of the world,” i. e., from eternity, or before the work of creation commenced. Thus, Peter says 1 Peter 1:20 of the Saviour, “who verily was fore-ordained before the foundation of the world.” It was the purpose of God before the worlds were made, to send him to save lost men; compare Revelation 17:8. Nothing can be clearer than that the phrase before us must refer to a purpose that was formed before the world was made. it is not a temporary arrangement; it has not grown up under the influence of vacillating purposes; it is not a plan newly formed, or changed with each coming generation, or variable like the plans of people. It has all the importance, dignity, and assurances of stability which necessarily result from a purpose that has been eternal in the mind of God. It may be observed here,
(1) That if the plan was formed “before the foundation of the world,” all objections to the doctrine of an “eternal” plan are removed. If the plan was formed “before” the world, no matter whether a moment, an hour, a year, or millions of years, the plan is equally fixed, and the event equally necessary. All the objections which will lie against an “eternal” plan, will lie against a plan formed a day or an hour before the event. The one interferes with our freedom of action as much as the other.
(2) If the plan was formed “before the foundation of the world,” it “was eternal.” God has no new plan, He forms no new schemes. He is not changing and vacillating. If we can ascertain what is the plan of God at any time, we can ascertain what his eternal plan was with reference to the event. It has always been the same - for “he is of one MinD, and who can turn him?” Job 23:13. In reference to the plans and purposes of the Most High, there is nothing better settled than that what he actually does, he always meant to do - which is the doctrine of eternal decrees - “and the whole of it.
That we should be holy - Paul proceeds to state the “object” for which God had chosen his people. It is not merely that they should enter into heaven. It is not that they may live in sin. It is not that they may flatter themselves that they are safe, and then live as they please. The tendency among people has always been to abuse the doctrine of predestination and election; to lead people to say that if all things are fixed there is no need of effort; that if God has an eternal plan, no matter how people live, they will be saved if he has elected them, and that at all events they cannot change that plan, and they may as well enjoy life by indulgence in sin. The apostle Paul held no such view of the doctrine of predestination. In his apprehension it is a doctrine suited to excite the gratitude of Christians, and the whole tendency and design of the doctrine, according to him, is to make people holy, and without blame before God in love.
And without blame before him in love - The expression “in love,” is probably to be taken in connection with the following verse, and should be rendered “In love,” having predestinated us unto the adoption of children.” It is all to be traced to the love of God.
(1) It was love for us which prompted to it.
(2) It is the highest expression of love to be ordained to eternal life - for what higher love could God show us?
(3) It is love on his part, because we had no claim to it, and had not deserved it. If this be the correct view, then the doctrine of predestination is not inconsistent with the highest moral excellence in the divine character, and should never be represented as the offspring of partiality and injustice. Then too we should give thanks that” God “has, in love,” predestinated us to the adoption of children by Jesus Christ, according to the good pleasure of his will.”
Clarke's Notes on the Bible
Verse Ephesians 1:4. According as he hath chosen us in him — As he has decreed from the beginning of the world, and has kept in view from the commencement of the religious system of the Jews, (which the phrase sometimes means,) to bring us Gentiles to the knowledge of this glorious state of salvation by Christ Jesus. The Jews considered themselves an elect or chosen people, and wished to monopolize the whole of the Divine love and beneficence. The apostle here shows that God had the Gentiles as much in the contemplation of his mercy and goodness as he had the Jews; and the blessings of the Gospel, now so freely dispensed to them, were the proof that God had thus chosen them, and that his end in giving them the Gospel was the same which he had in view by giving the law to the Jews, viz. that they might be holy and without blame before him. And as his object was the same in respect to them both, they should consider that, as he loved them, so they should love one another: God having provided for each the same blessings, they should therefore be αγιους, holy-fully separated from earth and sin, and consecrated to God and αμωμους, without blame-having no spot nor imperfection, their inward holiness agreeing with their outward consecration. The words are a metaphor taken from the perfect and immaculate sacrifices which the law required the people to bring to the altar of God. But as love is the fulfilling of the law, and love the fountain whence their salvation flowed, therefore love must fill their hearts towards God and each other, and love must be the motive and end of all their words and works.
