Ephesians 1:4-5: chosen before the foundation of the world

c. 339–360 · Athanasius of Alexandria, Discourses against the Arians I-III (Orationes contra Arianos) 2.76

How then has He chosen us, before we came into existence, but that, as he says himself, in Him we were represented beforehand? and how at all, before men were created, did He predestinate us unto adoption, but that the Son Himself was ‘founded before the world,’ taking on Him that economy which was for our sake? or how, as the Apostle goes on to say, have we ‘an inheritance being predestinated,’ but that the Lord Himself was founded ‘before the world,’ inasmuch as He had a purpose, for our sakes, to take on Him through the flesh all that inheritance of judgment which lay against us, and we henceforth were made sons in Him? and how did we receive it ‘before the world was,’ when we were not yet in being, but afterwards in time, but that in Christ was stored the grace which has reached us?

401–402 · Jerome, Apology against Rufinus (Apologia contra Rufinum) 1.22

In the first book I take the words of Paul: “As he hath chosen us before the foundation of the world, that we might be holy and unspotted before him.” This I have interpreted as referring not, according to Origen’s opinion, to an election of those who had existed in a previous state, but to the foreknowledge of God; and I close the discussion with these words: “His assertion that we have been chosen before the foundation of the world that we should be holy and without blemish before him, that is, before God, belongs to the foreknowledge of God, to whom all things which are to be are already made, and are known before they come into being. Thus Paul was predestinated in the womb of his mother: and Jeremiah before his birth is sanctified, chosen, confirmed, and, as a type of Christ, sent as a prophet to the Gentiles.”

428–429 · Augustine of Hippo, On the Predestination of the Saints (De praedestinatione sanctorum) 18.35

God chose Christ’s members in Him before the foundation of the world; and how should He choose those who as yet did not exist, except by predestinating them? Therefore He chose us by predestinating us. Would he choose the unholy and the unclean? Now if the question be proposed, whether He would choose such, or rather the holy and unstained, who can ask which of these he may answer, and not give his opinion at once in favour of the holy and pure?

1265–1273 · Thomas Aquinas, Summa Theologica III, q. 24, a. 4, co.

I answer that, if we consider predestination on the part of the very act of predestinating, then Christ's predestination is not the cause of ours; because by one and the same act God predestinated both Christ and us. But if we consider predestination on the part of its term, thus Christ's predestination is the cause of ours: for God, by predestinating from eternity, so decreed our salvation, that it should be achieved through Jesus Christ. For eternal predestination covers not only that which is to be accomplished in time, but also the mode and order in which it is to be accomplished in time.

1559 · John Calvin, Institutes of the Christian Religion 2.12.5

“He has chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he has made us accepted in the Beloved: In whom we have redemption through his blood,” (Eph. 1:4–7). Here certainly the fall of Adam is not presupposed as anterior in point of time, but our attention is directed to what God predetermined before all ages, when he was pleased to provide a cure for the misery of the human race.

1559 · John Calvin, Institutes of the Christian Religion 3.24.5

Hence, those whom God has adopted as sons, he is said to have elected, not in themselves, but in Christ Jesus (Eph. 1:4); because he could love them only in him, and only as being previously made partakers with him, honor them with the inheritance of his kingdom. But if we are elected in him, we cannot find the certainty of our election in ourselves; and not even in God the Father, if we look at him apart from the Son. Christ, then, is the mirror in which we ought, and in which, without deception, we may contemplate our election. For since it is into his body that the Father has decreed to ingraft those whom from eternity he wished to be his, that he may regard as sons all whom he acknowledges to be his members, if we are in communion with Christ, we have proof sufficiently clear and strong that we are written in the Book of Life.

1577 · Authors of the Formula of Concord, The Formula of Concord: Solid Declaration XI. Election

By this doctrine and explanation of the eternal and saving choice [predestination] of the elect children of God His own glory is entirely and fully given to God, that in Christ He saves us out of pure [and free] mercy, without any merits or good works of ours, according to the purpose of His will, as it is written Eph. 1:5f : Having predestinated us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, wherein He hath made us accepted in the Beloved. Therefore it is false and wrong [conflicts with the Word of God] when it is taught that not alone the mercy of God and the most holy merit of Christ, but that also in us there is a cause of God’s election, on account of which God has chosen us to eternal life. For not only before we had done anything good, but also before we were born, yea, even before the foundations of the world were laid, He elected us in Christ; and that the purpose of God according to election might stand, not of works, but of Him that calleth, it was said unto her, The elder shall serve the younger; as it is written concerning this matter, Jacob have I loved, but Esau have I hated, Rom. 9:11ff.; Gen. 25:23; Mal. 1:2f.

c. 1714 · Samuel Rosewell, Commentary on Ephesians 1.3-14

Election and predestination, which are the secret springs whence the others flow, v. 4, 5, 11. Election, or choice, respects that lump or mass of mankind out of which some are chosen, from which they are separated and distinguished. Predestination has respect to the blessings they are designed for; particularly the adoption of children, it being the purpose of God that in due time we should become his adopted children, and so have a right to all the privileges and to the inheritance of children. We have here the date of this act of love: it was before the foundation of the world; not only before God's people had a being, but before the world had a beginning; for they were chosen in the counsel of God from all eternity.

1834 · Albert Barnes, Notes on the Bible: Ephesians 1.6

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 Eph 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.

1834 · Albert Barnes, Notes on the Bible: Ephesians 1.4

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.

1861 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 7 (1861) 385

God hath in the exercise of his sovereignty chosen a people in Christ to salvation before time began—it was before the foundation of the world, here is its antiquity—it is in Christ according to the riches of God’s grace, and it is to holiness and salvation. He, in his addresses to the Church at Thessalonica, said he could but thank God “that they were chosen to salvation through sanctification of the Spirit and the belief of the truth.”

1871 · A. R. Fausset, Commentary Critical and Explanatory on Ephesians 1.5

The context favors the explanation of Calvin: God has regard to Himself and the glory of His grace (Eph 1:6, 12, 14) as His ultimate end. He had one only-begotten Son, and He was pleased for His own glory, to choose out of a lost world many to become His adopted sons.

1883 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 29 (1883) 1738

Carefully note that election shapes everything—the Father has blessed us with all spiritual blessings. "According as He has chosen us in Christ." All the Grace of earth and the glory of Heaven come to us in accordance with the eternal choice. There is not a single gift that comes from the blessed hand of the Divine Redeemer but is stamped with the mark of God's electing love! We were chosen to each mercy and each mercy was appointed for us. If we will not have the Father's election, we cannot have His blessing, for His gifts are plainly stated to be according to His choice—they come because of the choice and they prove the choice—they should, therefore, remind us of our election and call forth our sweetest songs.

1892 · G. G. Findlay, The Expositor's Bible: The Epistle to the Ephesians Praise and Prayer, Chapter II. The Eternal Purpose

The consistence of foreknowledge with free-will is an enigma which the apostle did not attempt to solve. His reply to all questions touching the justice of God’s administration in the elections of grace—questions painfully felt and keenly agitated then as they are now, and that pressed upon himself in the case of his Jewish kindred with a cruel force (Rom. ix. 3)—his answer to his own heart, and to us, lies in the last words of verse 5: “according to the good pleasure of His will.” It is what Jesus said concerning the strange preferences of Divine grace: “Even so, Father, for so it seemed good in Thy sight.” What pleases Him can only be wise and right. What pleases Him, must content us. Impatience is unbelief. Let us wait to see the end of the Lord. In numberless instances—such as that of the choice between Jacob and Esau, and that of Paul and the believing remnant of Israel as against their nation—God’s ways have justified themselves to after times; so they will universally. Our little spark of intelligence glances upon one spot in a boundless ocean, on the surface of immeasurable depths. The purpose of this loving fore-ordination of believing men in Christ is twofold; it concerns at once their character and their state: “He chose us out—that we should be holy and without blemish in His sight,” and “unto adoption as sons through Jesus Christ for Himself.” These two purposes are one. God’s sons must be holy; and holy men are His sons. For this end “we” were elected of God in the beginning. Nay, with this end in view the world was founded and the human race came into being, to provide God with such sons and that Christ might be “the firstborn among many brethren” (Rom. viii. 28–30).

1918 · Arthur W. Pink, The Sovereignty of God Chapter 4 - The Sovereignty of God in Salvation

"Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: According as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him; having predestinated us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will... In whom also we have obtained an inheritance, being predestinated according to the purpose of Him who worketh all things after the counsel of His own will" (Eph. 1:3-5, 11). Here again we are told at what point in time-if time it could be called-when God made choice of those who were to be His children by Jesus Christ. It was not after Adam had fallen and plunged his race into sin and wretchedness, but long ere Adam saw the light, even before the world itself was founded, that God chose us in Christ. Here also we learn the purpose which God had before Him in connection with His own elect: it was that they "should be holy and without blame before Him"; it was "unto the adoption of children"; it was that they should "obtain an inheritance." Here also we discover the motive which prompted Him. It was "in love that He predestinated us unto the adoption of children by Jesus Christ to Himself"-a statement which refutes the oft made and wicked charge that, for God to decide the eternal destiny of His creatures before they are born, is tyrannical and unjust. Finally, we are informed here, that in this matter He took counsel with none, but that we are "predestinated according to the good pleasure of His will."

c. 386–397 · John Chrysostom, Homilies on Ephesians (In epistulam ad Ephesios homiliae 1-24) 1

“In love,” saith he, “having predestinated us.” Because this comes not of any pains, nor of any good works of ours, but of love; and yet not of love alone, but of our virtue also. For if indeed of love alone, it would follow that all must be saved; whereas again were it the result of our virtue alone, then were His coming needless, and the whole dispensation. But it is the result neither of His love alone, nor yet of our virtue, but of both. “He chose us,” saith the Apostle; and He that chooseth, knoweth what it is that He chooseth. “In love,” he adds, “having foreordained us;” for virtue would never have saved any one, had there not been love. For tell me, what would Paul have profited, how would he have exhibited what he has exhibited, if God had not both called him from the beginning, and, in that He loved him, drawn him to Himself? But besides, His vouchsafing us so great privileges, was the effect of His love, not of our virtue.

c. 386–397 · John Chrysostom, Homilies on Ephesians (In epistulam ad Ephesios homiliae 1-24) 1

By “good pleasure” then he means the first will, the earnest will, the will accompanied with earnest desire, as in case of us, for I shall not refuse to employ even a somewhat familiar expression, in order to speak with clearness to the simpler sort; for thus we ourselves, to express the intentness of the will, speak of acting according to our resolve. What he means to say then is this, God earnestly aims at, earnestly desires, our salvation. Wherefore then is it that He so loveth us, whence hath He such affection? It is of His goodness alone. For grace itself is the fruit of goodness. And for this cause, he saith, hath He predestinated us to the adoption of children; this being His will, and the object of His earnest wish, that the glory of His grace may be displayed.

428–429 · Augustine of Hippo, On the Predestination of the Saints (De praedestinatione sanctorum) 18.36

Let us, then, look into the words of the apostle and see whether He chose us before the foundation of the world because we were going to be holy and immaculate, or in order that we might be so. “Blessed,” says he, “be the God and Father of our Lord Jesus Christ, who hath blessed us in all spiritual blessing in the heavens in Christ; even as He hath chosen us in Himself before the foundation of the world, that we should be holy and unspotted.” Not, then, because we were to be so, but that we might be so. Assuredly it is certain,—assuredly it is manifest. Certainly we were to be such for the reason that He has chosen us, predestinating us to be such by His grace.

1548 · John Calvin, Commentary on Ephesians 1.4

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.

1651–1677 · Thomas Manton, Works, vol. II Twenty Sermons, Sermon VIII. Wherein he hath abounded towards us in all wisdom and prudence

In the context the apostle speaks of the spiritual blessings we have by Christ: he considers them under a threefold reference;—(1.) As they were appointed and prepared for believers in God’s decree of election. There was the first stone laid towards this building. (2.) As they were purchased by Christ in the great and wonderful work of redemption. (3.) As conveyed and applied to us in effectual calling, and so brought home to our souls. In all these God gave evident proofs of the riches of his free grace. For (1st,) If he ‘chose us to be holy before the foundations of the world,’ nothing anteceded his love; not in us—for there was nothing in being then; we were not, and so could do nothing to deserve it—nor in that prospect and foresight which God had of things; for he could foresee nothing but what was the effect of his free grace: not because holy, but ‘that we might be holy and without blame before him in love.’

1654 · John Owen, The Doctrine of the Saints' Perseverance Explained and Confirmed 3

The first is that eminent place of Eph. i. 3–5, “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: 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; having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will.” Verse 3, the apostle summarily blesseth God for all the spiritual mercies which in Jesus Christ he blesseth his saints withal; of all which, verse 4, he discovereth the fountain and spring, which is his free choosing of them before the foundation of the world. That an eternal act of the will of God is hereby designed is beyond dispute; and it is that “foundation of God” on which the whole of the building mentioned and portrayed in the following verse is laid. All the grace and favour of God towards his saints, in their justification, adoption, and glory, all the fruits of the Spirit, which they enjoy in faith and sanctification, flow from this one fountain; and these the apostle describes at large in the verses following. The aim of God in this eternal and unchangeable act of his will, he tells us, is, that we should be “without blame before him in love.”

1655–1662 · William Gurnall, The Christian in Complete Armour Part 17. DIRECTION SIXTH. The Several Pieces of the Whole Armour of God. Second Piece—The

What was God driving at in his electing some out of the lump of mankind? was it only their impunity he desired, that while others were left to swim in torment and misery, they should only be exempted from that infelicity? No, sure. The apostle will tell us more. ‘He hath chosen us in him before the foundation of the world, that we should be holy,’ Eph. 1:4. Mark, not because he foresaw that they would be of themselves ‘holy,’ but ‘that they should be holy;’ this was what God resolved he would make them to be. It was as if some curious workman, seeing a forest of trees growing upon his own ground—all alike, not one better than another—should mark some above all the rest, and set them apart in his thoughts, as resolving to make some rare pieces of workmanship out of them. Thus God chose some out of the lump of mankind, whom he set apart for this purpose—to carve his own image upon them, which consists in ‘righteousness and true holiness’—a piece of such rare workmanship, that when God hath finished it, and shall show it to men and angels, it will appear to exceed the fabric of heaven and earth itself.

1660 · Thomas Watson, The Beatitudes 16

(iv) Purity is the end of our election. ‘He has chosen us that we should be holy’ (Ephesians 1:4). Not for holiness, but to holiness. ‘Whom he did foreknow, he also did predestinate to be conformed to the image of his Son’ (Romans 8:29). God predestinates us to Christ’s image, which image consists ‘in righteousness and true holiness’ (Ephesians 4:24). So that till you are holy, you cannot show any sign of election upon you, but rather the devil’s brand-mark.

1754 · John Wesley, Explanatory Notes on Ephesians 1.5

Having predestinated us to the adoption of sons - Having foreordained that all who afterwards believed should enjoy the dignity of being sons of God, and joint-heirs with Christ. According to the good pleasure of his will - According to his free, fixed, unalterable purpose to confer this blessing on all those who should believe in Christ, and those only.

1871 · Charles Hodge, Systematic Theology, vol. 2 (Part II, Anthropology; Part III, Soteriology, chapters I-XIV) 3.1.8

The Apostle teaches, (1.) That the end or design of the whole scheme of redemption is the praise of the glory of the grace of God, i.e., to exhibit to the admiration of intelligent creatures the glorious attribute of divine grace, or the love of an infinitely holy and just God towards guilty and polluted sinners. (2.) To this end, of his mere good pleasure, He predestinated those who were the objects of this love to the high dignity of being the children of God. (3.) That, to prepare them for this exalted state, He chose them, before the foundation of the world, to be holy and without blame in love. (4.) That in consequence of his choice, or in execution of this purpose, He confers upon them all spiritual blessings, regeneration, faith, repentance, and the indwelling of the Spirit. It is utterly incompatible with this fact that the foresight of faith and repentance should be the ground of election. Men, according to the Apostle, repent and believe, because they are elected; God has chosen them to be holy, and therefore their holiness or their goodness in any form or measure cannot be the reason why He chose them.

1892 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 38 (1892) 2266

We are chosen, not because we are holy, but that we may be made holy. The election precedes the character and is, indeed, the moving cause in producing the character. Before the foundation of the world, God chose us in Christ, "that we should be holy and without blame before Him in love." You see, then, beloved Brothers and Sisters, the end for which the Lord, by his Grace, chose you!

1902 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 48 (1902) 2807

We see here that we become the children of God by adoption, whatever the Universal Fatherhood people may say—"Having predestinated us unto the adoption of children by Jesus Christ to Himself—and that this adoption is the result of predestination and is not because of our own merits, but, "according to the good pleasure of His will." Some systems of theology have much of logic, but little of God. But in Paul's teaching, it is God first, and last, and in the middle and all over.