Ephesians 1:6
To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.
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(6) To the praise of the glory of his grace.—That is, for the acknowledgment by all God’s creatures of the gloriousness of His grace; or, in other words, for the acknowledgment that God’s essential glory is best manifested in His grace—that He “declares His almighty power most chiefly in showing mercy and pity.” So in Exodus 33:18-19, to the request, “Show me Thy glory,” the answer is, “I will make my goodness to pass before thee . . . and will be gracious to whom I will be gracious.” (Comp. Exodus 34:5-7.) He is pleased to consider His glory best realised in the spectacle of souls redeemed and regenerate by His grace, and to decree that it should be thus realised for our sakes. “Wherefore would He have us praise and glorify Him? It is that our love to Him may be kindled more fervently. He desires not our service, nor our praise, nor anything else except our salvation” (Chrysostom’s First Homily on the Ephesians).

Wherein he hath made us accepted in the beloved.—The verb here rendered “made us accepted,” is the same verb used in Luke 1:28 (and nowhere else in the New Testament), where we translate “highly favoured.” Etymologically it means to “bestow grace upon;” the tense here is the past tense, not the perfect Hence the meaning is (in connection with the previous clause), “His grace, which He bestowed upon us in the Beloved”—in virtue of our unity with “His beloved Son, in whom He is well pleased” (Matthew 3:17). This special title is given to our Lord to mark a connection with the “love” declared in the last verse to be the source of God’s predestination. It is a love to all mankind, as in God’s foreknowledge already made one with His beloved Son. (See John 17:23; John 17:25, “Thou hast loved them, as Thou hast loved Me . . . for Thou lovedst Me before the foundation of the world.”)

(2 b.) Ephesians 1:7-10 form the second section of this Introduction to the Epistle, linked to the former by the words, “in the Beloved.” From the declaration in the former section of the source of salvation in God’s love, it leads us on to the mystery of the Mediation of Jesus Christ, in Whom all Being is gathered up for redemption.

1:3-8 Spiritual and heavenly blessings are the best blessings; with which we cannot be miserable, and without which we cannot but be so. This was from the choice of them in Christ, before the foundation of the world, that they should be made holy by separation from sin, being set apart to God, and sanctified by the Holy Spirit, in consequence of their election in Christ. All who are chosen to happiness as the end, are chosen to holiness as the means. In love they were predestinated, or fore-ordained, to be adopted as children of God by faith in Christ Jesus, and to be openly admitted to the privileges of that high relation to himself. The reconciled and adopted believer, the pardoned sinner, gives all the praise of his salvation to his gracious Father. His love appointed this method of redemption, spared not his own Son, and brought believers to hear and embrace this salvation. It was rich grace to provide such a surety as his own Son, and freely to deliver him up. This method of grace gives no encouragement to evil, but shows sin in all its hatefulness, and how it deserves vengeance. The believer's actions, as well as his words, declare the praises of Divine mercy.To the praise of the glory of his grace - This is a Hebraism, and means the same as "to his glorious grace." The object was to excite thanksgiving for his glorious grace manifested in electing love. The real tendency of the doctrine in minds that are properly affected, is not to excite opposition to God, or to lead to the charge of partiality, tyranny, or severity; it is to excite thankfulness and praise. In accordance with this, Paul introduced the statement Ephesians 1:3 by saying that God was to be regarded as "blessed" for forming and executing this plan. The meaning is, that the doctrine of predestination and election lays the foundation of adoring gratitude and praise. This will appear plain by a few considerations.

(1) it is the only foundation of hope for man. If he were left to himself, all the race would reject, the offers of mercy and would perish. History, experience, and the Bible alike demonstrate this.

(2) all the joys which any of the human race have, are to be traced to the purpose of God to bestow them. Man has no power of originating any of them, and if God had not intended to confer them, none of them would have been possessed.

(3) all these favors are conferred on those who had no claim on God. The Christian who is pardoned had no claim on God for pardon; he who is admitted to heaven could urge no claim for such a privilege and honor; he who enjoys comfort and peace in the hour of death, enjoys it only through the glorious grace of God.

(4) "all" that is done by election is suited to excite praise. Election is to life, and pardon, and holiness, and heaven. But why should not a man praise God for these things? God chooses people to be holy, not sinful; to be happy, not miserable; to be pure, not impure; to be saved, not to be lost. For these things he should be praised. He should be praised that he has not left the whole race to wander away and die. Had he chosen but one to eternal life, that one should praise him, and all the holy universe should join in the praise. Should he now see it to be consistent to choose but one of the fallen spirits, and to make him pure, and to readmit him to heaven, that one spirit would have occasion for eternal thanks, and all heaven might join in his praises. How much more is praise due to him, when the number chosen is not one, or a few, but when millions which no man can number, shall be found to be chosen to life; Revelation 7:9.

(5) the doctrine of predestination to life has added no pang of sorrow to anyone of the human race. It has made millions happy who would not otherwise have been, but not one miserable. It is not a choice to sorrow, it is a choice to joy and peace.

(6) no one has a right to complain of it. Those who are chosen assuredly should not complain of the grace which has made them what they are, and which is the foundation of all their hopes. And they who are "not" chosen, have no right to complain; for,

(a) they have no claim to life;

(b) they are "in fact" unwilling to come.

They have no desire to be Christians and to be saved. Nothing can induce them to forsake their sins and come to the Saviour.

Why then should they complain if others are "in fact" willing to be saved? Why should a man complain for being left to take his own course, and to walk in his own way? Mysterious, therefore, as is the doctrine of predestination; and fearful and inscrutable as it is in some of its aspects, yet, in a just view of it, it is suited to excite the highest expressions of thanksgiving, and to exalt God in the apprehension of man. He who has been redeemed and saved by the love of God; who has been pardoned and made pure by mercy; on whom the eye of compassion has been tenderly fixed, and for whom the Son of God has died, has abundant cause for thanksgiving and praise.

Wherein he hath made us accepted - Has regarded us as the objects of favor and complacency.

In the Beloved - In the Lord Jesus Christ, the well-beloved Son of God; notes, Matthew 3:17. He has chosen us in him, and it is through him that these mercies have been conferred on us.

6. (Eph 1:7, 17, 18). The end aimed at (Ps 50:23), that is, that the glory of His grace may be praised by all His creatures, men and angels.

wherein—Some of the oldest manuscripts read, "which." Then translate, "which He graciously bestowed on us." But English Version is supported by good manuscripts and the oldest versions.

us accepted—a kindred Greek word to "grace": charitos, echaritosen: translate, "graciously accepted"; "made us subjects of His grace"; "embraced us in the arms of His grace" (Ro 3:24; 5:15).

in the beloved—pre-eminently so called (Mt 3:17; 17:5; Joh 3:35; Col 1:13). Greek, "Son of His love." It is only "IN His Beloved" that He loves us (Eph 1:3; 1Jo 4:9, 10).

To the praise of the glory of his grace: glory of his grace, by a usual Hebraism, for glorious grace, i.e. large, abundant, admirable. The praise of this grace the apostle makes the end of God’s choosing and predestinating us to the adoption of children. God hath chosen us, &c., and therein manifested his grace to us, that such as it is in itself, such it may be acknowledged to be; and therefore praised and adored by us.

Wherein; in, or through, or by the same grace out of which he chose us.

He hath made us accepted in the beloved; having chosen us in Christ, he likewise favours us, is well pleased with us in Christ, to whom we are united, whose members we are, and in whom God looks upon us. We are hateful in ourselves as sinners, but accepted in Christ as sons.

To the praise of the glory of his grace,.... The grace of God manifestly appears in the predestination of men to adoption; in that God had no need of sons, he having a dear and well beloved one; in whom he is well pleased; and in that those he adopts are so unworthy of the relation; and in that men, and not angels, should be taken by him into his family; and that some, and not others of the same race; and that this should be before the world was; and in providing Christ as a Redeemer, to open the way for the reception of this grace and happiness; and in appointing the grace of faith to be the receiver of it: and the glory of the grace of God appears herein; the glory of God is the supreme end of all he does; and the glory of his grace, and not his power, or other perfections of his, and the manifestative glory of that is here intended; yea, the "praise" of that glory: and this end is answered, when the children of God ascribe their adoption to the free grace of God; and when they admire it, and are thankful for it, and walk worthy of the relation they are brought into:

wherein he hath made us accepted in the beloved; the Vulgate Latin and Ethiopic versions read, "his own beloved Son", and so the Claromontane exemplar; the Lord Jesus Christ, who is the beloved of God the Father; and was so from everlasting, and will be so to everlasting; which has appeared by his nearness to him, lying in his bosom; by his being privy to all his counsels, purposes, and designs; in putting all things into his hands, and in showing him all that he does; and by his giving him honour and glory, as man and Mediator: and he is the beloved of the saints, for the transcendent excellencies that are in him, and for his love to them, and for what he has done for them, and is unto them; and in him is their acceptance: which is to be understood of the acceptance of their persons, as founded in the blood and righteousness of Christ, and so of their services in him; of God's act of delight and complacency in them, as considered in Christ; who looks upon them, and is well pleased with them, and rests in his love towards them; which is an amazing instance of grace: it was grace that gave them a being in Christ, and which has provided in predestination everything to make them grateful to God; and the very act of acceptance is of mere grace; for internal grace, or grace infused, is not here meant, but the free favour of God: some read not "in which", but "which" "he freely gave us in the beloved"; so the Alexandrian copy, and some others, and the Syriac and Arabic versions.

{9} To the {i} praise of the glory of his grace, {10} wherein he hath made us accepted in the beloved.

(9) The uttermost and chiefest final cause is the glory of God the Father, who saves us freely in his Son.

(i) That as his bountiful goodness deserves all praise, so also it should be set forth and proclaimed.

(10) Another final cause more near is our justification, in that he freely accounted us as being righteous in his Son.

Ephesians 1:6. As love was the disposition serving as motive for the divine predestination (Ephesians 1:5), so is the glorifying of the divine love (which, however, is here designated in accordance with its distinctive peculiarity, because it refers to sinners, Ephesians 2:1 ff., as grace) its divinely conceived ultimate aim, not, as Grotius would have it, consequens aliud. Comp. 2 Corinthians 1:20; Php 1:11.

εἰς ἔπαινον δόξης τῆς χάριτος αὐτοῦ (not αὑτοῦ) means neither to the glorious praise of His grace (Grotius, Estius), nor to the praise of His glorious grace (Luther, Castalio, Beza, and most expositors, including Morus, Koppe, Flatt, Holzhausen, Meier), the one of which is just as arbitrary as the other; but: to the praise of the glory of His grace. The quality of the grace, its glory—its greatness laudably evincing itself—is brought into prominence as the object of the praise to be bestowed on it. Comp. Bernhardy, p. 53 f.; Held, ad Timol. p. 368. Bengel already in his day aptly distinguished the notions: “Primum nascitur laus gratiae, Ephesians 1:5, inde laus gloriae.”

δόξης without the article may not surprise us on account of the genitival definition that follows. See Winer, p. 118 f. [E. T. 155 f.].

ἧς ἐχαρίτωσεν ἡμᾶς ἐν τῷ ἠγαπ.] ἧς is attracted by the preceding τῆς χάριτος (χάριν χαριτοῦν is conceived of as ἀγάπην ἀγαπᾶν, Ephesians 2:4; John 17:26; comp. Dem. 306, 28: χάριτας χαρίζεσθαι) instead of ἥν. Comp. Ephesians 4:1; and see on 2 Corinthians 1:4; Hom. Il. xxii. 649; Arist. Pl. 1044: τῆς ὕβρεος ἧς ὑβρίζομαι. Χαριτόω means: gratia aliquem afficere; and, according as the χάρις is conceived of subjectively as love-worthiness, or objectively as the divine grace, the sense may either be: to make love-worthy, as Chrysostom[98] and his followers (comp. also Luther), Cornelius a Lapide, and many Roman Catholics (including Bisping), have taken it, understanding thereby not merely the reconciliation, but also the positive sanctifying, the justitia inhaerens; or: to grant grace (as it is taken usually). In the former sense (see Wetstein, I. p. 651), the word occurs, Niceph. Prog. ii. 2; Symm. Ps. xvii. 28; Sir 18:17; also Sir 9:8 in Cod. A; and Clem. Alex. Paed. iii. 11; in the latter sense, in Luke 1:28; Test. XII. Patr. p. 698. The latter is here decidedly correct, since the preceding τῆς χάριτος, especially with ἧς as the reading, permits no deviation from that meaning, just as Ephesians 1:7 sets forth simply the work of pardoning grace.

ἐν τῷ ἠγαπημένῳ] Christ as the υἱὸς τῆς ἀγάπης αὐτοῦ, Colossians 1:13 (comp. Matthew 3:17), is κατʼ ἐξοχήν the beloved of God, and in Him has God shown us grace, i.e. in the fact that He gave Him up to death for us (Ephesians 1:7), He has brought home to us His grace. Comp. Ephesians 2:13; Romans 8:39; 2 Corinthians 5:19. The designation of Christ by ὁ ἠγαπήμενος makes us feel the greatness of the divine grace. Comp. Romans 8:32; Romans 5:8 ff.; John 3:16; 1 John 4:9 f.

[98] Chrysostom says: just as if one were to make a sick or famished man into a beautiful youth, so has God made our soul beautiful and love-worthy for the angels and all saints and for Himself.

Ephesians 1:6. εἰς ἔπαινον δόξης τῆς χάριτος αὐτοῦ: to the praise of the glory of his grace. Twice again in the same context we have the phrase “to the praise of his glory” (Ephesians 1:12; Ephesians 1:14). Here it is the glory specifically of God’s grace, and the praise of that is now stated to be the ultimate end of God’s foreordination of us unto adoption, as our adoption itself has been declared to be the object of the foreordination. God’s final purpose in His eternal determinations, and the supreme end to which all that He wills regarding us looks, are the manifestation and adoring recognition of His grace in its gloriousness. So Chrys. puts it briefly ἵνα ἡ τῆς χάριτος αὐτοῦ δόξα δειχθῇ. The phrase means more than “the praise of his glorious grace”. It expresses the setting forth on God’s part, and the joyful confession on man’s part, of what the Divine grace in these eternal counsels is in the quality of its splendour, its magnificence. That this is the idea is shown by the subsequent mention of the “riches” of the same grace (Ephesians 1:7).—ἐν ᾗ ἐχαρίτωσεν ἡμᾶς: with which he freely gifted us; literally, with which he graced us. The AV follows Beza’s in qua nos acceptos sibi effecit in rendering it “wherein he made us accepted”. The RV, which gives “wherewith he endued us” in the margin, deals better with it in the text, “which he freely bestowed on us”. The reading ἐν ᾗ of the TR, supported by such MSS. as [15] [16] [17] [18], the mass of the cursives, the Vulg., etc., must give place to ἧς, which is given by [19] [20] [21], Eth., Syr., etc., and is adopted by LT (eighth ed.) TrWHRV. The ἧς is by attraction for ἣν (cf. similar genitives by attraction in Ephesians 4:1; 2 Corinthians 1:4), the explanation being found in the influence of such usages as μάχην μάχεσθαι, ὕβριν ὑβρίζειν, κλῆσιν καλεῖν, χάριν χαριτοῦν. See Win.-Moult., Gram., p. 203; Buttm., Gram., p. 289. The verb χαριτόω, following the analogy of other verbs in -οω, means gratia aliquem afficere. But this may have two senses (cf. Harl., Ell.), either to make one agreeable, possessed of grace (Sir 18:17; Ps. 17:26 (Symmachus), Clem. Alex., Paed., iii., 11), or to bestow grace on one, to compass one with favour (Test. xii Patr., Jos. i.). The verb is of rare occurrence, whether within or without the NT. It is commonest in ecclesiastical and Byzantine Greek. In the NT it is found only twice, here and in Luke 1:28. In both instances some would give it the former sense. In the present passage, e.g., Chrys. makes it ἐπεραστοὺς ἐποίησε, and so substantially Cornel, a Lapide, Bisping, and various RC interpreters. The latter sense, however, is rightly preferred by Beng., Ell., Alf., Light., Mey., Haupt, etc., as more in harmony with the general sense of χάρις in the Pauline Epistles, and with the fact that the main idea in the context is what God in His gratuitous goodness does for us.—ἐν τῷ ἠγαπημένῳ: in the Beloved. The doubtful explanatory term υἱῷ αὐτοῦ is added by some ancient authorities ([22] [23] [24] [25], Vulg., Goth., Jer., etc.). Again it is not “through him,” but “in him”. The grace is bestowed in and with Christ Himself. It is in the gift of the Son that the gift of grace becomes ours and that the splendour of the grace is seen. The designation ὁ ἠγαπημένος as applied to Christ is peculiar to this one passage so far as the NT is concerned. In the NT its nearest equivalent is the title τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ in the somewhat similar passage in Colossians 1:13. Cf. also ὁ υἱός μου ὁ ἀγαπητός (Matthew 3:17; Matthew 17:5; Mark 1:11; Mark 9:7; Luke 3:22; Luke 9:35), ὁ ἀγαπητός μου (Matthew 12:18); and in the OT Psalm 27:6 (LXX); Isaiah 5:1. Outside the NT the term ὁ ἠγαπημένος αὐτοῦ is used of Christ in the Ep. of Barn. (3, 4). Light. points also to similar designations in Ignatius, Clem. Rom., and the Ascensio Isaiae (Notes, ut sup., 316).

[15] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[16] Codex Sangermanensis (sæc. ix.), a Græco-Latin MS., now at St. Petersburg, formerly belonging to the Abbey of Saint-Germain-des-Prés. Its text is largely dependent upon that of D. The Latin version, e (a corrected copy of d), has been printed, but with incomplete accuracy, by Belsheim (18 5).

[17] Codex Boernerianus (sæc. ix.), a Græco-Latin MS., at Dresden, edited by Matthæi in 1791. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis (δ) of the Gospels. The Latin text, g, is based on the O.L. translation.

[18] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.

[19] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[20] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[21] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).

[22] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[23] Codex Sangermanensis (sæc. ix.), a Græco-Latin MS., now at St. Petersburg, formerly belonging to the Abbey of Saint-Germain-des-Prés. Its text is largely dependent upon that of D. The Latin version, e (a corrected copy of d), has been printed, but with incomplete accuracy, by Belsheim (18 5).

[24] Codex Augiensis (sæc. ix.), a Græco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.

[25] Codex Boernerianus (sæc. ix.), a Græco-Latin MS., at Dresden, edited by Matthæi in 1791. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis (δ) of the Gospels. The Latin text, g, is based on the O.L. translation.

6. To the praise, &c.] I. e., that the grace of Redemption might be adored and praised in respect of that glory of God which is the harmony of His attributes, His Character. See Romans 3:23 and note in this Series. Possibly, but far less probably, the meaning is “that praise may be rendered for the (coming) glory given by His grace.”

wherein he hath made us, &c.] The tense is aorist; so that if the A.V. is otherwise retained it should be modified wherein He made, &c. But the rendering of the Greek verb is a question. It is a very rare verb, and occurs elsewhere (in N. T.) only Luke 1:28 (A. V. “highly favoured”). Analogy of verb-forms suggests the meaning “to make gracious,” “to make (us) recipients of grace,” and as the “grace” specially in view here is that of adoption and acceptance in Christ, the A. V. would thus be very nearly in point, though rather as a paraphrase than as a translation.—R. V., “which He freely bestowed on us;” margin, “wherewith He endued us.”

in the beloved] of the Father.—This designation of the Son (cp. Isaiah 42:1; Matthew 3:17; Matthew 17:5; Mark 12:6; John 1:18; John 17:24; Colossians 1:3, where lit. “the Son of His love;” &c.) is specially appropriate here, where the greatness and graciousness of salvation is in view. Cp. Romans 8:32.—“The Son, loveable in Himself, is essentially The Beloved; we, unloveable in ourselves, are accepted because of, and in, the Beloved; and if we are called beloved in our turn (ch. Ephesians 5:1, &c.), it is because God sees us in His Son” (Adolphe Monod[30]).

[30] Explication de l’ Épître aux Ephésiens (Paris, 1867); a book often referred to in these notes.

redemption] Lit., “the redemption.” The Greek article (often refusing transference into English idiom) is here probably to be represented by our redemption, as R. V.—“Redemption:”—this word and its Greek equivalent point by derivation to the idea of rescue by ransom, whatever the ransom may be. This meaning in usage often vanishes, or at least retires, as where in O. T. a deliverance by mere force is called a redemption (Exodus 6:6, &c.). But it is always ready to assert itself as the native meaning, and certainly so here, close to the mention of the Redeemer’s blood. Cp. esp. Romans 8:24-25; and for illustration see Matthew 20:28; Hebrews 9:15; 1 Peter 1:18-19.

The order of thought at this point descends from the pre-mundane Covenant to the actual Work of Redemption; the accomplished deliverance of the saints through the Death of Christ.

through his blood] I. e. through, by means of, His Death, viewed as the ransom-price. Cp. for the supremely important thought, Matthew 26:28; Acts 20:28; Romans 3:25; Romans 5:9; Hebrews 9 passim; 1 Peter 1:18-19; Revelation 5:9, &c.

We are now (see last note) on the level of the actual state and needs of the persons contemplated in Ephesians 1:3, &c. They are found to need redemption, rescue by ransom, and the ransom must be death. In other words, their lives are forfeit, for they are sinners; and a sacrificial Death is needed, and is provided. On this great subject it is enough here to say that a careful review of N. T. passages under the word Blood will shew that the prevalent and leading ideas associated with it, in religious connexions, are expiation of guilt, ransom of person, and ratification of covenant. In all these can be traced the uniting idea of forfeiture of life as the due of sin. Cp. further the great range of passages, in both O. T. and N. T., where the Death of Christ (apart from the special phrase “His Blood”), is seen in prophecy, history, or doctrine, as not one great Incident of His redeeming Work, but its absolute Essential.

the forgiveness of sins] Lit., of the (our) trespasses. See last note but one. Observe this account of Redemption; it is Forgiveness, Remission. Not that it does not involve immensely more, both for soul (Titus 2:14) and body (Romans 8:3); but all else is so inseparably bound up with Forgiveness as its sine quâ non, (a fact which gives a colour of its own to all the rest,) that the whole is often practically identified with this great part. For illustration of this primary position of Forgiveness, cp. Matthew 26:28; Luke 1:77; Luke 24:47; Acts 2:38; Acts 5:31; Acts 10:43; Acts 13:38; Acts 26:18; Colossians 1:14.—“Sins:”—better, trespasses, as above. The original word, by derivation, means “a falling out”—of the way, or the like; and is occasionally used for sin or fault in its lighter aspects. But this cannot be pressed; and very often, as here, the reference is to all kinds and degrees of sins, which are all “fallings out” of the straight line of the will of God. For this deep and universal reference of the word cp. Romans 4:25; 2 Corinthians 5:19; Colossians 2:13. In Hebrews 6:6 the cognate verb is used to indicate very grievous sin, as apostasy. See further on Ephesians 2:1 below.

the riches of his grace] “Riches” is a frequent idea with St Paul, in reference to Divine grace and gifts. Cp. Ephesians 1:18, Ephesians 2:4; Ephesians 2:7, Ephesians 3:8; Ephesians 3:16; Romans 2:4; Romans 9:23; Romans 10:12; Romans 11:12; Romans 11:33; 1 Corinthians 1:5; 2 Corinthians 8:9; 2 Corinthians 9:11; Php 4:19; Colossians 1:27; Colossians 2:2.

Observe in this verse the contrasted but harmonious aspects of the gift of Redemption: it flows from a Divine wealth of love and goodness; it flows through, not any channel, but the Death of Christ.

Ephesians 1:6. Εἰς, to) The end aimed at.—ἔπαινον δόξης τῆς χάριτος, the praise of the glory of His grace) The praise of His glory, Ephesians 1:12; Ephesians 1:14. The praise of grace takes its rise first in order, Ephesians 1:7, then afterwards the praise of the glory [concerning “the glory,” comp. Ephesians 1:6; Ephesians 1:17-18.—V. g.]—ἐν ᾗ) χάριτι. Words that are conjugate [χάριτοςἐχαρίτωσεν], as ἀγάπηνἠγάπησεν, ch. Ephesians 2:4.—ἐχαρίτωσεν) χαριτόω, of the same form as ἀγαθόω, δυναμόω, ἐντυπόω, εὐοδόω, ζηλόω, θανατόω, κακόω, κυκλόω, κ.τ.λ., signifies to render acceptable, to embrace in the arms of grace; of which the immediate consequence is blessing: comp. Luke 1:28 [Χαῖρε κεχαριτωμένη, which is followed by the blessing Κύριος μετὰ σοῦ]. To this refer of His grace, here, and in Ephesians 1:7.—ἠγαπημένῳ, in the Beloved) the Only Begotten Son. A suitable Antonomasia.[8] Love signifies more than grace. See 1 Peter 2:10, where, concerning those who have “obtained mercy,” things are spoken such as that the title, The beloved, stands far pre-eminent above them. Ἔλεος, mercy, necessarily presupposes previous misery, but not so love.

[8] The substitution of a descriptive name for a proper name, by way of pre-eminence. See App.—ED.

Verse 6. - To the praise of the glory of his grace; with a view to praise being given to the glory of his grace. The purpose of grace quoad man, is to make him perfectly holy; quoad God, is to give to the universe a right conception of his grace, and draw forth corresponding tributes of praise. It is to show that Divine grace is not a limp, shallow attribute, but one of glorious riches, deserving infinite praise. The idea of the richness, fullness, abundance, of God's grace is prominent throughout the Epistle. God desires to draw attention, not only to this attribute, but to the boundlessness of it - thus to draw the love and confidence of his creatures to himself and inspire them with the desire to imitate him (comp. Matthew 18:21-35). Wherein he abounded toward us in the Beloved. Two slight difficulties are found here - one in the text, the other in the interpretation. After χάριτος αὐτοῦ, some copies read ἐν ῇ, others ηης. A.V. follows the former; R.V. the latter. Ξαριτόω usually means to bestow grace; sometimes, to make gracious or beautiful. The former is more in accordance with New Testament usage (Alford) and with the tenor of the passage. The glory of the grace of which God desires to create a true impression is not an abstraction, not a glory hidden away in stone inaccessible region, but a revealed glory, a communicated glory; it is revealed in the grace wherein he abounded to us, or which he freely bestowed on us, in the Beloved. The grace bestowed on believers exemplifies the glorious quality of the attribute - its glorious riches. The connection of God with Christ in the bestowal of this grace, and of believers in the reception of it, is again noted by the remarkable term, "in the Beloved." That the Father's relation to Christ was one of infinite love is a fact never to be lost sight cf. His having constituted the Beloved One the Kinsman and Mediator of sinners shows the riches of the glory of his grace. "He that spared not his own Son, but delivered him up for us all, how shall he hot, with him also freely give us all things?" Our union to the Beloved, our participating in all the blessings of his purchase, our becoming heirs of God and joint heirs with Jesus Christ, further illustrates the glorious riches of his grace. "Behold, what manner of love the Father hath bestowed on us, that we should be called children of God!" Ephesians 1:6To the praise of the glory of His grace

The ultimate aim of foreordained. Glory is an attribute of grace: that in which grace grandly and resplendently displays itself. Praise is called forth from the children of God by this divine glory which thus appears in grace. The grace is not merely favor, gift, but it reveals also the divine character. In praising God for what He does, we learn to praise Him for what He is. Glory is another of the ruling words of the epistle, falling into the same category with riches and fullness. The apostle is thrilled with a sense of the plenitude and splendor of the mystery of redemption.

Wherein He hath made us accepted (ἐν ᾗ ἐχαρίτωσεν ἡμᾶς)

The correct reading is ἧς which, referring to grace. The meaning is not endued us with grace, nor made us worthy of love, but, as Rev., grace - which he freely bestowed. Grace is an act of God, not a state into which He brings us.

The beloved

Christ. Beloved par excellence. Compare the Son of His love, Colossians 1:13; also Matthew 3:17; Matthew 17:5.

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