the Week of Christ the King / Proper 29 / Ordinary 34
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THE MESSAGE
Ephesians 1:5
Bible Study Resources
Concordances:
- Nave'sDictionaries:
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- InternationalDevotionals:
- DailyParallel Translations
And before the world was made, God decided to make us his own children through Jesus Christ. This was what God wanted, and it pleased him to do it.
He destined us in love to be his sons through Jesus Christ, according to the purpose of his will,
And ordeyned vs before thorow Iesus Christ to be heyres vnto him silfe accordinge to the pleasure of his will
having predestined us for adoption as sons through Yeshua the Messiah to himself, according to the good pleasure of his desire,
He predestined us to adoption as sons and daughters through Jesus Christ to Himself, according to the good pleasure of His will,
Because of his love, God had already decided to make us his own children through Jesus Christ. That was what he wanted and what pleased him,
having preappointed us to adoption as sons through Jesus Christ to himself, according to the good pleasure of his will,
Having predestinated us to the adoption of children to himself by Jesus Christ, according to the good pleasure of his will,
he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will,
having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire,
Having predestinated us to the adoption of sons to himself by Jesus Christ, according to the good pleasure of his will,
For He pre-destined us to be adopted by Himself as sons through Jesus Christ--such being His gracious will and pleasure--
Which hath bifor ordeyned vs in to adopcioun of sones bi Jhesu Crist in to hym, bi the purpos of his wille,
having foreordained us unto adoption as sons through Jesus Christ unto himself, according to the good pleasure of his will,
He predestined us for adoption as His sons through Jesus Christ, according to the good pleasure of His will,
God was kind and decided that Christ would choose us to be God's own adopted children.
He predestined and lovingly planned for us to be adopted to Himself as [His own] children through Jesus Christ, in accordance with the kind intention and good pleasure of His will—
having foreordained us unto adoption as sons through Jesus Christ unto himself, according to the good pleasure of his will,
As we were designed before by him for the position of sons to himself, through Jesus Christ, in the good pleasure of his purpose,
He determined in advance that through Yeshua the Messiah we would be his sons — in keeping with his pleasure and purpose —
having marked us out beforehand for adoption through Jesus Christ to himself, according to the good pleasure of his will,
he predestined us for adoption to himself through Jesus Christ, according to the pleasure of his will,Matthew 1:24; Luke 12:32; John 1:12; Romans 8:15,29-30; 1 Corinthians 1:21; 2 Corinthians 6:18; Galatians 4:5; Ephesians 1:9; 8:11; 1 John 3:1;">[xr]
and in love predesignated us unto himself, and constituted us children in Jeshu Meshiha, according to the pleasure of his will;
and adopted us for sons, in Jesus the Messiah, as was agreeable to his pleasure:
Hauing predestinated vs vnto the adoption of children by Iesus Christ to himselfe, according to the good pleasure of his will:
God decided in advance to adopt us into his own family by bringing us to himself through Jesus Christ. This is what he wanted to do, and it gave him great pleasure.
God already planned to have us as His own children. This was done by Jesus Christ. In His plan God wanted this done.
He destined us for adoption as his children through Jesus Christ, according to the good pleasure of his will,
Who hath predestinate vs, to be adopted through Iesus Christ in him selfe, according to the good pleasure of his will,
And he marked us with his love to be his from the beginning, and adopted us to be sons through Jesus Christ, as it pleased his will.
marking us out beforehand unto sonship, through Jesus Christ, for himself, according to the good pleasure of his will,
Who hath predestinated us unto the adoption of children through Jesus Christ unto himself: according to the purpose of his will:
Who hath predestinate vs into the adoption of childre, by Iesus Christ vnto hym selfe, according to the good pleasure of his wyll:
God had already decided that through Jesus Christ he would make us his children—this was his pleasure and purpose.
He predestined us to be adopted as sons through Jesus Christ for himself, according to the good pleasure of his will,
Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,
having predestined us to adoption through Jesus Christ to himself according to the good pleasure of his will,
predestinating us to adoption through Jesus Christ to Himself, according to the good pleasure of His will,
having foreordained us to the adoption of sons through Jesus Christ to Himself, according to the good pleasure of His will,
& ordeyned vs before, to receaue vs as children thorow Iesus Christ, acordinge to the pleasure of his will,
having predetermin'd to adopt us by Jesus Christ to be his children, according to the good pleasure of his own will,
He did this by predestining us to adoption as his sons through Jesus Christ, according to the pleasure of his will—
having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will,
He knew from the beginning he would bring us into his outfit through his son. We don't just work for God, we are now his kids because of what Jesus did. He did all this on purpose because it pleased him to do so.
He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will,
by predestining us to adoption as sons through Jesus Christ to Himself, according to the good pleasure of His will,
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
predestinated: Ephesians 1:11, Romans 8:29, Romans 8:30
unto: Jeremiah 3:4, Jeremiah 3:19, Hosea 1:10, John 1:12, John 11:52, Romans 8:14-17, Romans 8:23, 2 Corinthians 6:18, Galatians 4:5, Galatians 4:6, Hebrews 12:5-9, 1 John 3:1, Revelation 21:7
by: John 20:17, Galatians 3:26, Hebrews 2:10-15
according: Ephesians 1:9, Ephesians 1:11, Daniel 4:35, Matthew 1:25, Matthew 11:26, Luke 10:21, Luke 11:32, Romans 9:11-16, 1 Corinthians 1:1, 1 Corinthians 1:21, Philippians 2:13, 2 Thessalonians 1:11
Reciprocal: Genesis 48:5 - are mine Psalms 51:18 - thy Isaiah 43:21 - General Isaiah 53:10 - the pleasure Matthew 18:14 - it is Luke 12:32 - it is John 13:31 - and God Romans 8:15 - the Spirit Romans 11:5 - election of grace 1 Corinthians 12:18 - as it Galatians 1:15 - it 2 Thessalonians 2:13 - chosen Hebrews 2:4 - according 1 Peter 1:2 - 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.
For as long as Earth lasts, planting and harvest, cold and heat, Summer and winter, day and night will never stop."
class="poetry"> O my soul, bless God ! God , my God, how great you are! beautifully, gloriously robed, Dressed up in sunshine, and all heaven stretched out for your tent. You built your palace on the ocean deeps, made a chariot out of clouds and took off on wind-wings. You commandeered winds as messengers, appointed fire and flame as ambassadors. You set earth on a firm foundation so that nothing can shake it, ever. You blanketed earth with ocean, covered the mountains with deep waters; Then you roared and the water ran away— your thunder crash put it to flight. Mountains pushed up, valleys spread out in the places you assigned them. You set boundaries between earth and sea; never again will earth be flooded. You started the springs and rivers, sent them flowing among the hills. All the wild animals now drink their fill, wild donkeys quench their thirst. Along the riverbanks the birds build nests, ravens make their voices heard. You water the mountains from your heavenly cisterns; earth is supplied with plenty of water. You make grass grow for the livestock, hay for the animals that plow the ground. Oh yes, God brings grain from the land, wine to make people happy, Their faces glowing with health, a people well-fed and hearty. God 's trees are well-watered— the Lebanon cedars he planted. Birds build their nests in those trees; look—the stork at home in the treetop. Mountain goats climb about the cliffs; badgers burrow among the rocks. The moon keeps track of the seasons, the sun is in charge of each day. When it's dark and night takes over, all the forest creatures come out. The young lions roar for their prey, clamoring to God for their supper. When the sun comes up, they vanish, lazily stretched out in their dens. Meanwhile, men and women go out to work, busy at their jobs until evening. What a wildly wonderful world, God ! You made it all, with Wisdom at your side, made earth overflow with your wonderful creations. Oh, look—the deep, wide sea, brimming with fish past counting, sardines and sharks and salmon. Ships plow those waters, and Leviathan, your pet dragon, romps in them. All the creatures look expectantly to you to give them their meals on time. You come, and they gather around; you open your hand and they eat from it. If you turned your back, they'd die in a minute— Take back your Spirit and they die, revert to original mud; Send out your Spirit and they spring to life— the whole countryside in bloom and blossom. The glory of God —let it last forever! Let God enjoy his creation! He takes one look at earth and triggers an earthquake, points a finger at the mountains, and volcanoes erupt. Oh, let me sing to God all my life long, sing hymns to my God as long as I live! Oh, let my song please him; I'm so pleased to be singing to God . But clear the ground of sinners— no more godless men and women! O my soul, bless God !
But for right now, friends, I'm completely frustrated by your unspiritual dealings with each other and with God. You're acting like infants in relation to Christ, capable of nothing much more than nursing at the breast. Well, then, I'll nurse you since you don't seem capable of anything more. As long as you grab for what makes you feel good or makes you look important, are you really much different than a babe at the breast, content only when everything's going your way? When one of you says, "I'm on Paul's side," and another says, "I'm for Apollos," aren't you being totally infantile? Who do you think Paul is, anyway? Or Apollos, for that matter? Servants, both of us—servants who waited on you as you gradually learned to entrust your lives to our mutual Master. We each carried out our servant assignment. I planted the seed, Apollos watered the plants, but God made you grow. It's not the one who plants or the one who waters who is at the center of this process but God, who makes things grow. Planting and watering are menial servant jobs at minimum wages. What makes them worth doing is the God we are serving. You happen to be God's field in which we are working. Or, to put it another way, you are God's house. Using the gift God gave me as a good architect, I designed blueprints; Apollos is putting up the walls. Let each carpenter who comes on the job take care to build on the foundation! Remember, there is only one foundation, the one already laid: Jesus Christ. Take particular care in picking out your building materials. Eventually there is going to be an inspection. If you use cheap or inferior materials, you'll be found out. The inspection will be thorough and rigorous. You won't get by with a thing. If your work passes inspection, fine; if it doesn't, your part of the building will be torn out and started over. But you won't be torn out; you'll survive—but just barely. You realize, don't you, that you are the temple of God, and God himself is present in you? No one will get by with vandalizing God's temple, you can be sure of that. God's temple is sacred—and you, remember, are the temple. Don't fool yourself. Don't think that you can be wise merely by being up-to-date with the times. Be God's fool—that's the path to true wisdom. What the world calls smart, God calls stupid. It's written in Scripture, He exposes the chicanery of the chic. The Master sees through the smoke screens of the know-it-alls. I don't want to hear any of you bragging about yourself or anyone else. Everything is already yours as a gift—Paul, Apollos, Peter, the world, life, death, the present, the future—all of it is yours, and you are privileged to be in union with Christ, who is in union with God.
Gill's Notes on the Bible
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,
Barnes' Notes on the Bible
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 ÏÏÏÏιÌÎ¶Ï proÌrizoÌ means properly âto set bounds before;â and then to âpre-determine.â 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 âpre-determine;â 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, âwhoâ 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 ânationsâ here as such, no mention of the Gentiles in contradistinction from the Jews.
(2)Those referred to were those included in the word âus,â among whom Paul was one - but Paul was not a heathen.
(3)The same objection will lie against the doctrine of predestinating ânationsâ which will lie against predestinating âindividuals.â
(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 ânations.â What difficulty is lessened? What is gained by it? How does it make God appear more amiable and good?
Does it render him less âpartialâ 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 ânations,â 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 âanyâ well-founded objection to the doctrine of decrees or predestination, it is to the doctrine âat all,â 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 âdoesâ 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 âdone,â I have the most certain conviction that he âalways meantâ 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 âdoâ it, it was right to âintendâ 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 âat the thing itself,â 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 âgood pleasureâ - (ÎµÏ ÌδοκιÌα eudokia) - means âa being well pleased;â 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, âfrom his most benignant decree.â 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 âreasonâ 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 âintention of God that the facts should be so.â
Clarke's Notes on the Bible
Verse Ephesians 1:5. Having predestinated us — ÏÏοοÏιÏαÏ. 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 ÏÏοοÏζÏ, from ÏÏο, before, and οÏιζÏ, I define, finish, bound, or terminate, whence οÏοÏ, 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 fulness 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; and elsewhere, in the course of that epistle, where this subject is handled. But why is the word ÏÏοοÏιÏαÏ, 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; (Deuteronomy 32:8;) 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. Ephesians 1:11.
