Teks -- Ephesians 1:4 (NET)

1:4 For he chose us in Christ before the foundation of the world that we may be holy and unblemished in his sight in love.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Eph 1:4 - Even as he chose us in him

Even as he chose us in him ( kathōs exelexato hēmās en autōi ).

First aorist middle indicative of eklegō , to pick out, to choose. Definitive statement of God’ s elective grace concerning believers in Christ.

Robertson: Eph 1:4 - Before the foundation of the world

Before the foundation of the world ( pro katabolēs kosmou ).

Old word from kataballō , to fling down, used of the deposit of seed, the laying of a foundation. This very phrase with pro in the Prayer of Jesus (Joh 17:24) of love of the Father toward the Son. It occurs also in 1Pe 1:20. Elsewhere we have apo (from) used with it (Mat 25:34; Luk 11:50; Heb 4:3; Heb 9:26; Rev 13:8; Rev 17:8). But Paul uses neither phrase elsewhere, though he has apo tōn aiōnōn (from the ages) in Eph 3:9. Here in Eph 1:3-14. Paul in summary fashion gives an outline of his view of God’ s redemptive plans for the race.

Robertson: Eph 1:4 - That we should be

That we should be ( einai hēmās ).

Infinitive of purpose with the accusative of general reference (hēmās ). See note on Col 1:22 for the same two adjectives and also katenōpion autou .

Vincent: Eph 1:4 - Even as

Even as ( καθὼς )

Explaining blessed us , in Eph 1:3. His blessing is in conformity with the fact that He chose.

Vincent: Eph 1:4 - Chose

Chose ( ἐξελέξατο )

Middle voice, for himself .

Vincent: Eph 1:4 - In Him

In Him

As the head and representative of our spiritual humanity. Compare 1Co 15:22. Divine election is in Christ the Redeemer. The crown of divine sovereignty is redemption. God rules the world to save it.

Vincent: Eph 1:4 - Holy and without blame

Holy and without blame ( ἁγίους καὶ ἀμώμους )

The positive and negative aspects of christian life. See on Col 1:22. Rev., without blemish . The reference is to moral rather than to forensic righteousness. Compare 1Th 4:7.

Vincent: Eph 1:4 - In love

In love

Join with foreordained , Eph 1:5. Having in love foreordained .

Wesley: Eph 1:4 - As he hath chosen us

Both Jews and gentiles, whom he foreknew as believing in Christ, 1Pe 1:2.

JFB: Eph 1:4 - hath chosen us

Greek, "chose us out for Himself" (namely, out of the world, Gal 1:4): referring to His original choice, spoken of as past.

JFB: Eph 1:4 - 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 Second Adam, the Restorer ordained for us from everlasting, the Head of redeemed humanity, believers have all their blessings (Eph 3:11).

JFB: Eph 1:4 - before the foundation of the world

This assumes the eternity of the Son of God (Joh 17:5, Joh 17:24), as of the election of believers in Him (2Ti 1:9; 2Th 2:13).

JFB: Eph 1:4 - that we should be holy

Positively (Deu 14:2).

JFB: Eph 1:4 - without blame

Negatively (Eph 5:27; 1Th 3:13).

JFB: Eph 1:4 - before him

It is to Him the believer looks, walking as in His presence, before whom he looks to be accepted in the judgment (Col 1:22; compare Rev 7:15).

JFB: Eph 1:4 - in love

Joined by BENGEL and 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, lost to 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).

Clarke: Eph 1:4 - According as he hath chosen us in him

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 ἁγιους, 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.

Calvin: Eph 1:4 - According as he hath chosen us // In Christ // That we should be holy // Before him it love

4.According as he hath chosen us The foundation and first cause, both of our calling and of all the benefits which we receive from God, is here declared to be his eternal election. If the reason is asked, why God has called us to enjoy the gospel, why he daily bestows upon us so many blessings, why he opens to us the gate of heaven, — the answer will be constantly found in this principle, that he hath chosen us before the foundation of the world. The very time when the election took place proves it to be free; for what could we have deserved, or what merit did we possess, before the world was made? How childish is the attempt to meet this argument by the following sophism! “We were chosen because we were worthy, and because God foresaw that we would be worthy.” We were all lost in Adam; and therefore, had not God, through his own election, rescued us from perishing, there was nothing to be foreseen. The same argument is used in the Epistle to the Romans, where, speaking of Jacob and Esau, he says,

“For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth.” (Rom 9:11.)

But though they had not yet acted, might a sophist of the Sorbonne reply, God foresaw that they would act. This objection has no force when applied to the depraved natures of men, in whom nothing can be seen but materials for destruction.

In Christ This is the second proof that the election is free; for if we are chosen in Christ, it is not of ourselves. It is not from a perception of anything that we deserve, but because our heavenly Father has introduced us, through the privilege of adoption, into the body of Christ. In short, the name of Christ excludes all merit, and everything which men have of their own; for when he says that we are chosen in Christ, it follows that in ourselves we are unworthy.

That we should be holy This is the immediate, but not the chief design; for there is no absurdity in supposing that the same thing may gain two objects. The design of building is, that there should be a house. This is the immediate design, but the convenience of dwelling in it is the ultimate design. It was necessary to mention this in passing; for we shall immediately find that Paul mentions another design, the glory of God. But there is no contradiction here; for the glory of God is the highest end, to which our sanctification is subordinate.

This leads us to conclude, that holiness, purity, and every excellence that is found among men, are the fruit of election; so that once more Paul expressly puts aside every consideration of merit. If God had foreseen in us anything worthy of election, it would have been stated in language the very opposite of what is here employed, and which plainly means that all our holiness and purity of life flow from the election of God. How comes it then that some men are religious, and live in the fear of God, while others give themselves up without reserve to all manner of wickedness? If Paul may be believed, the only reason is, that the latter retain their natural disposition, and the former have been chosen to holiness. The cause, certainly, is not later than the effect. Election, therefore, does not depend on the righteousness of works, of which Paul here declares that it is the cause.

We learn also from these words, that election gives no occasion to licentiousness, or to the blasphemy of wicked men who say, “Let us live in any manner we please; for, if we have been elected, we cannot perish.” Paul tells them plainly, that they have no right to separate holiness of life from the grace of election; for

“whom he did predestinate, them he also called, and whom he called, them he also justified.” (Rom 8:30.)

The inference, too, which the Catharists, Celestines, and Donatists drew from these words, that we may attain perfection in this life, is without foundation. This is the goal to which the whole course of our life must be directed, and we shall not reach it till we have finished our course. Where are the men who dread and avoid the doctrine of predestination as an inextricable labyrinth, who believe it to be useless and almost dangerous? No doctrine is more useful, provided it be handled in the proper and cautious manner, of which Paul gives us an example, when he presents it as an illustration of the infinite goodness of God, and employs it as an excitement to gratitude. This is the true fountain from which we must draw our knowledge of the divine mercy. If men should evade every other argument, election shuts their mouth, so that they dare not and cannot claim anything for themselves. But let us remember the purpose for which Paul reasons about predestination, lest, by reasoning with any other view, we fall into dangerous errors.

Before him it love Holiness before God (κατενώπιον αὐτοῦ) is that of a pure conscience; for God is not deceived, as men are, by outward pretense, but looks to faith, or, which means the same thing, the truth of the heart. If we view the word love as applied to God, the meaning will be, that the only reason why he chose us, was his love to men. But I prefer connecting it with the latter part of the verse, as denoting that the perfection of believers consists in love; not that God requires love alone, but that it is an evidence of the fear of God, and of obedience to the whole law.

Defender: Eph 1:4 - chosen us

God chose us by His own will (Eph 1:11), not because He could foresee our choice of Him. Jesus made this compellingly clear. "Ye have not chosen me, but I have chosen you" (Joh 15:16). Nevertheless, from our human perspective, every believer has also made his own willing decision to receive Christ (Joh 1:12; Joh 3:16; Rom 10:13).

Defender: Eph 1:4 - in him

The phrase "in him," "in Christ" or the equivalent occurs at least thirty times in Ephesians. For example, we have been "blessed ... in Christ" (Eph 1:3), "accepted in the Beloved" (Eph 1:6), "in whom we have redemption" (Eph 1:7), "in heavenly places in Christ Jesus" (Eph 2:6), and many others.

Defender: Eph 1:4 - foundation of the world

God in Christ was the Creator of the space/matter/time universe, but before He began the world, in some way beyond our comprehension, we were chosen in Him. Note also the other events that were planned, and (since God does not change) in effect all consummated before the world began: (1) love within the Godhead (Joh 17:5, Joh 17:24); (2) Lamb of God slain (1Pe 1:20); (3) names written in Book of Life (Rev 13:8; Rev 17:8); (4) chosen ones saved by grace (2Ti 1:9);(5) saved ones given assurance of eternal life (Tit 1:2); (6) established hidden wisdom of God (1Co 2:7); (7) all God's works known and planned (Act 15:18). Even though our finite minds cannot really comprehend such truths, we can believe them since God has revealed them to us. He did not say we must understand the full depths of His gospel to be saved, we just have to believe."

TSK: Eph 1:4 - as // before // that // without // love

as : Deu 7:6, Deu 7:7; Psa 135:4; Isa 41:8, Isa 41:9, Isa 42:1, Isa 65:8-10; Mat 11:25, Mat 11:26, Mat 24:22, Mat 24:24; Mat 24:31; Joh 10:16; Act 13:48, Act 18:10; Rom 8:28, Rom 8:30,Rom 8:33, Rom 9:23, Rom 9:24, Rom 11:5, Rom 11:6; 2Th 2:13, 2Th 2:14; 2Ti 2:10; Tit 1:1, Tit 1:2; Jam 2:5; 1Pe 1:2, 1Pe 2:9

before : Mat 25:34; Joh 17:24; Act 15:18; 1Pe 1:20; Rev 13:8, Rev 17:8

that : Eph 2:10; Luk 1:74, Luk 1:75; Joh 15:16; Rom 8:28, Rom 8:29; Col 3:12; 1Th 4:7; 2Ti 1:9; 2Ti 2:19; Tit 2:11, Tit 2:12; 2Pe 1:5-10

without : Eph 5:27; 1Co 1:8; Phi 2:15; Col 1:22; 2Pe 3:14

love : Eph 3:17, Eph 4:2, Eph 4:15, Eph 4:16, Eph 5:2; Gal 5:6, Gal 5:13, Gal 5:22; Col 2:2; 1Th 3:12; 1Jo 4:16

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Eph 1:4 - Chosen us // In him // Before the foundation of the world // That we should be holy and without blame // Before him // In love

God blesseth us with all spiritual blessings according as he hath chosen us election being 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 eternal counsel before determined.

Chosen us separated us in his purpose and decree from others, (whom he left out of that gracious act of 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 account of his merit as the procuring cause, not of our election, but sanctification; q.d. God hath chosen us, 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 of creating the world, or rather, before his executing that decree in the actual creation of 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 carried on in sanctification and mortification in this life, though not perfected till the other. Holiness in us is declared here to be not the cause, but the effect of our election; we are chosen that we may be holy, not because we are, or God foresees we will be holy.

Before him in the sight of God, who is not deceived with 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.

PBC: Eph 1:4 - 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.

See PBtop: PERSEVERANCE AND PRESERVATION

" According as he hath chosen us in him before the foundation of the world."

The world " according" here is highly significant. It illustrates the harmony to be found between God’s design and its exact fulfillment. The Bible teaches that God works according to his purposes, and that purpose is eternal. The thought should not frighten nor distress us, but rather exalt our ideas of God’s perfection and immutability. His dear favor and the blessings contemplated by Paul and his Ephesian brethren, and like manner " to the faithful in Christ Jesus," which adapts it to people of every land and every period of time. Some would call this high doctrine, and would break its force by saying that the Christian dispensation was intended by the word " world," but the weakness of this idea is exposed by remembering that Paul was not called before the " gospel age," but some years after the church was set up. And again, the Greek word for world (kosmos) SGreek: 2889. kosmos occurs nearly two hundred times in the New Testament, and is never once rendered age or dispensation. Its use indicates invariably that Paul taught that God’s choice was before the " worlds were framed." This same writer says to Timothy, " Who hath saved us and called us, not according to our works, but according to his own purpose and grace given us in Christ before the world began." The translation of 1881 reads, " before the times eternal." So Paul plainly designed his readers should understand God’s choice to be from eternity.

" That we should be holy and without blame before him in love."

It is taught by some that election rests on foreseen goodness or obedience, but that doctrine is overthrown by this text. The design of God’s choice is that men " should be holy." Holiness is the result of election, and does not go before it, and this is the undoubted meaning of the passage here. This truth is confirmed by many proofs. The same apostle declares, " Not by works of righteousness which we have done," " Not of works, lest any man should boast," " Not of him that willeth, nor of him that runneth." If it were by any of these things, and God which foresaw, it would be the election of obedience, or the election of works, whereas it is called by the apostle, " The election of grace." The doctrine of eternal election is inseparable from the perfections of God, and an intelligence that is infinite. It is foolish and absurd for men to decry election as leading to unholiness. Holiness of life does not go before election, but it is the very end and evidence of it. That we should be holy and without blame is the intent of God’s choosing us. A man that is inclined to an evil course is cut off from the hope of election, but if his heart is drawn to obedience and upright living, there is ground to hope that God has remembered him. The spirit bears witness to all filial obedience, and gives the sweet hope of sonship. When Jesus was baptized the Spirit testified, " This is my beloved Son, in whom I am well pleased," and when the believer now, is baptized, he is given the answer of a good conscience toward God. To be without blame before God in love, is the happiest thought that ever thrilled the heart of a poor, erring man in this world of sin. In this life, the best of men are sensible of imperfection. " Who shall deliver me, for I am the chief of sinners. All my righteousness is but filthy rags. O my leanness, my leanness. Behold I am vile." Such expressions reveal the state of warfare and unrest which the believer encounters, and to all such what a comforter is Paul, when he points to the blessed of being at last before God without blame in love! This they will be when the work of grace is completed, and they stand before God with clothing of wrought gold, and raiment of needlework—the imputed righteousness of Christ—which alone can bear the piercing eye of Jehovah and give exceeding joy.

Eld. James Oliphant

Haydock: Eph 1:4-8

As by his eternal decree, according to the purpose of his good will and pleasure, he hath made choice of us to be his adoptive sons, and predestinated us to be saved and glorified by the merits and grace of his beloved Son, our Redeemer, without any merits of ours to the glorious praise and riches of his grace, by which he hath made us abound in all wisdom and true prudence. (Witham)

Gill: Eph 1:4 - According as he hath chosen us in him // according // before the foundation of the world // that we should be holy, and without blame, before him in love

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 Eph 1:3, the apostle seems to speak of himself, and some others, who first trusted in Christ, as distinct from the believers at Ephesus, Eph 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 Ecc 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.