Ephesians 1:11

(2 c.) Eph_1:11-14 form the third part of the Introduction, applying the general truth of election by God’s predestination in Christ, first to the original believers (the Jews), and then to the subsequent believers (the Gentiles).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Eph_1:11

In whom also we have obtained an Inheritance, being predestinated: according to the purpose of Him who worketh all things after the council of His own will.

Priority in the purpose of redemption

The connecting thought is the divulging of the purpose of redemption (Eph_1:9), in which there is development and a consummation (Eph_1:10).

I. The easier born Jewish Christians are described as those who before hoped in Christ. The hoping in Him before He came implies the trusting in Him as come, and it is as believers that they were made possessors, of the inheritance. Why were they thus the first in privilege? To the praise of His glory. It must have been the best method by which God could accomplish the end He had in view.

II. The later born. Gentile Christians.

III. The earlier born and the later born have certain things in common.

1. A common seal.

(1) What the seal is--the Holy Spirit of promise.

(2) What is sealed on us--the Divine image.

(3) What is sealed to us--that we are the sons of God.

2. A common guarantee.

(1) To what the guarantee pertains--our inheritance.

(2) How far the guarantee extends--until the redemption of the purchased possession.

(3) In what the guarantee consists--the earnest of the Spirit.

3. They can join in a common doxology. (R. Finlayson.)

The Christian inheritance

1. It is implied in this that it is a good of a most substantial and enduring kind. It is worthy of: the soul of man with all its cravings, aspirations, and desires, when these, too, have been purified, ennobled, and strengthened in the highest degree.

2. The second reflection we would point out from the expression here used, is that our everlasting happiness is a free gift from God. It is an inheritance; and what can be less merited on our part than that which we inherit by the will and deed of another? (W. Alves, M. A.)

Heaven through Christ alone

In the terms of a court of law, its theirs, not by conquest, but by heritage. Won by another arm than theirs, it presents the strongest imaginable contrast to the spectacle seen in Englands palace that day when the king demanded to know of his assembled nobles, by what title they held their lands? What title? At the rash question a hundred swords leapt from their scabbards. Advancing on the alarmed monarch--By these, they replied, we won, and by these we will keep them. How different the scene which heaven presents! All eyes are fixed on Jesus; every look is love; gratitude glows in every bosom, and swells in every song. (T. Guthrie, D. D.)

God accomplishes His purposes gradually

Paul has just said that it is the Divine purpose to sum up all things in Christ, the things in the heavens and the things upon the earth. This is the destiny of the universe. Unmeasured ages of imperfection, conflict, sin, and suffering lie behind us; and it may be that there are unmeasured ages of imperfection, conflict, sin, and suffering still to come. But at last the whole creation is to illustrate and fulfil the Divine thought, and is to reach its perfect unity and ideal perfection in Christ. That coarse conception of the Divine omnipotence which assumes that a Divine purpose is never obstructed or delayed, and that every Divine volition is immediately accomplished, receives no sanction either from the Jewish or the Christian Scriptures. It receives no sanction from those discoveries of God which are accessible through the physical universe and through the moral nature of man. It looks as though God did nothing at a single stroke, nothing by an immediate and irresistible exercise of mere force. It is His will that the summer should be beautiful with flowers, and that the autumn should bring the brown corn and the purple grapes; but flowers and grapes and corn are not commanded to appear suddenly, out of nothing; the Divine will accomplishes itself gradually, and by processes extremely complex and subtle. The world itself came to be a fit home for our race as the result of a history extending over vast and awful tracts of time. God intended that it should become what it now is; but His intention was accomplished by the action, through age after age, of the immense forces which are under His control. Fire and hail, snow and vapour, and the stormy wind, have fulfilled His word. He gave a commission to millions upon millions of living creatures to build the limestone rocks. Through untold centuries vast forests grew and perished, to form the coal measures. Volcanic eruptions, frost and heat, the slow movements of glaciers, the swift rush of rivers, have all had their work to do in bringing the earth which is our home into its present condition. This seems to be the Divine manner of working. The Divine purposes are not achieved suddenly. God fainteth not, neither is He weary. Chaos, with all its confusions, is only gradually being reduced to order; the great work is not completed yet; it will reach its term only when all things are finally summed up in Christ. The same law holds in relation to the moral and spiritual universe. We see it illustrated within narrow limits in the individual lives of good men. They only gradually approach the Divine conception of what they ought to be; their perfection is not consummated in an hour; their knowledge of God and of the will of God gradually widens and deepens; their moral and religious strength is very slowly augmented. It is Gods will that they should know Him, and know their duty, but they have to be taught. It is Gods will that they should be righteous, but they have to be disciplined to righteousness. The law is illustrated on a larger scale in the religious history of the race. The great revelation of God in Christ was not made in the earlier ages of the world. There was a long preparation for it. God began with the most elementary moral truths, and with the most elementary religious truths. He taught and disciplined the elect race by picture lessons, by a visible temple, a human priesthood, and a whole system of external rites and ceremonies. There were faint prophecies of the future redemption, but at first they were so obscure as to excite only the most vague and undefined hopes of a Divine deliverance from the evils by which human life was oppressed; and when they became clearer and more vivid, they were easily misunderstood. One generation of saints after another passed away, and the Divine purpose was still delayed. And even when the Christ came at last and the kingdom of heaven was set up among men, the hopes excited by that transcendent manifestation of God were not at once fulfilled. After eighteen hundred years the final triumph of the Divine righteousness and love seems still remote. (R. W. Dale, LL. D.)

Gods sovereign will

I. The will of God is the sovereign guide of all things, both natural and spiritual, in the world and in the Church.

1. His sovereign rill is that His people should be saved (Jer_23:6; Jer_30:10; Isa_49:25).

2. That they should be saved by coming to Christ (Joh_6:37; Rom_5:1; 1Co_15:57).

3. That they should be holy (1Th_4:7; Heb_12:10; Heb_12:14).

II. The Divine will is the result of Gods counsel.

1. This counsel was Divine (Psa_89:1-4; 2Ti_1:9).

2. It was a wise counsel (1Co_1:24; 1Co_2:7; Eph_3:9-11).

3. It was an efficient counsel (Isa_46:10; Isa_53:10; Psa_105:3; Ecc_3:14).

III. That the triune Jehovah worketh all things according to the purpose of His own will.

1. This is evident in the choice of His people (2Th_2:13; Tit_3:5).

2. He works out their new birth by the Spirit (Eph_2:10).

3. He works all things for the preservation of His people and their comfort by faith (Rom_8:28; Joh_1:12; Act_16:31). (T. B. Baker.)

Doctrine of predestination

I look upon this earth in which I live. I find it grasped and girded by Gods all-embracing laws, as of gravitation, of the ebb and flow of the tides, of light, of the procession of the seasons--all utterly and absolutely beyond my control. They reach above, beneath, around, within me; I cannot touch them. There they are, unalterable, unswerving, necessitated; in its profoundest sense predestinated. And what is the issue of obedience to these laws? (A. B. Grosart, LL. D.)

Happiness in the measure of such obedience

Is that no revelation of the character of the God of the universe? No revelation? I could shut my Bible, and from creation, from the meanest flower that blows, up to the stars that hang like lamps before the great white throne, find infinite proofs that my God is also my Father. Exactly so; I cannot tell how free will, choice, contingency accord with predestination, election, fore-ordination, substitution. I do not feel that I am called upon to do so. But, as we have seen, our own consciousness attests the former, while the Word of God recognizes and addresses them, recognizes and addresses man as free to think, feel, will, choose, reject. Equally does the Word of God affirm the latter. I therefore accept them also, and can defer knowing how the All-wise harmonizes them, until He is pleased to reveal them to me. Nay more, I have deepest belief that even as the physical world is grasped and girded by its great laws, so must the other and grander world of mind have underneath it--like the granite base of the everlasting hills; above it--like the dome of the sky--kindred laws. These laws I recognize and accept in predestination, election, fore-ordination, substitution. Remove the law of gravitation, and many a fair star flaming on the forehead of the sky, yea, the big sun, and the whole stupendous universe, would rush to ruin, and wander off from the throne of God. Similarly, I believe, remove the laws of predestination, and you snap the many linked chain that binds man to God. And just as I have the power to violate Gods great laws, to my destruction, so may! His laws in the plan of redemption, equally to my destruction. Obey His physical laws, and until the appointed hour I live. Obey His spiritual laws; accept eternal life according to His predestinated way, even in and from God the Son, as offered in the gospel--and I am saved. (A. B. Grosart, LL. D.)

Gods predestination overruling mans presumption

It is said, that on the eve of Napoleons departure on his Russian campaign, he related his schemes in detail to a noble lady, with such arrogant positiveness, that she tried to check him, exclaiming, Sire, man proposes, but God disposes. To which the emperor haughtily replied, Madame, I propose and dispose also. We find how, but a few months later, the disastrous retreat from Moscow, and the loss of his crown, army, and liberty vindicated the power of God.

The purpose of Him who worketh all things after the counsel of His own will.

Gods effectual working

1. Being in Christ, we find not only righteousness, but life everlasting.

(1) In this life we receive the first fruits, the earnest of the Spirit. Wards, while in their minority, have some allowance from their inheritance; and parents will prove their children with a small allowance, to see how they will behave, before they place in their charge the full estate they mean to leave them; and so does God.

(2) We receive the fulness in the life to come.

(a) Prerogatives, kings and priests to God, etc.

(b) Glory put Upon our persons; the soul filled with the light of knowledge, etc.

(c) Things given us to possess. All things are yours.

2. The ground of all these benefits is our predestination.

3. Everything which comes about is Gods effectual working.

(1) He originally made all things out of nothing.

(2) He continually sustains all things by His power.

(3) He directs all things according to His own will.

4. Whatever God works or wills, He does it with counsel.

(1) Let this assure us that all things are working together for good.

(2) Let rash, self-willed persons take example by their Maker, who does nothing unadvisedly.

5. What God wills, He brings about--effectually working. Where there is full power to work anything applied to the working of it, the thing wrought must needs follow. (Paul Bayne.)

Gods decrees

of the counsel or purpose of God concerning all His works or all things in general. Here let us consider--

1. The extent or objects of Gods purposes.

2. The properties of them.

I. As to the extent or objects of Gods purposes, it appeaers that everything which happens has a place in the Divine decrees in a manner suitable to its nature. And, indeed, if we go about to except anything, there would be no knowing where to stop: such is the series and connection of one with another. Let us take a brief survey of some instances, especially such as relate to our world. As

(1) The work of creation with all the effects of God s providence over the natural world.

(2) The purpose of God has before determined all the great revolutions and events of nations, kingdoms, and societies of men.

(3) All events that befall particular persons in this world were likewise settled by a Divine decree.

(4) The actions of men also are not exempted from Gods previous purpose.

(5) The dispensation of the gospel and means of grace, the revelations of the Divine will which have had a respect all along to the economy of salvation by Christ as welt as that economy itself, were adjusted in the counsels of God. These revelations were appointed to be made in that variety of ways, and in those parts and degrees, as also to such persons, and at such and for so long a time as has since fallen and will fall out.

II. As to the properties of Gods decrees.

(1) They are sovereign and free acts of His will. God, though a necessary Being, is not a necessary Agent. To suppose this would be to make Him no Agent at all.

(2) They are eternal. Not indeed in the same absolute sense as Gods nature is, which always was, and could not but be what it is. For how would that consist with their being acts of will and liberty? But they are so eternal, as that it is impossible to assign or conceive any time when they were first formed.

(3) They are infinitely wise. For they form a scheme of a prodigious compass, which reaches to endless ages, and whose various parts are all laid out and disposed together for execution in the best manner and to the best ends.

(4) They are holy (Psa_145:17). Consequently He is holy in all His purposes, which are the beginning of His ways, and which are accomplished in them. The infinite rectitude and blessedness of God is sufficient security, that He could neither design nor act anything contrary to justice and goodness. His counsels of old are faithfulness and truth (Isa_25:1). Let us now briefly improve this subject. And--

1. Hence we learn that there is no such thing as chance or necessary fate, or the supreme independent government of two opposite principles, good and evil, but all events are subject to the purpose and providence of one intelligent, all-knowing, infinitely wise, powerful, holy and good Being. Nothing can ever arise to surprise Him, or cast any difficulty and perplexity on His way, He having already from eternity settled the proper measures of conduct in every case that shall emerge.

2. Let us own, and let us quietly submit to the supreme will of God as fulfilled in all that befalls us. We should consider that, even when we suffer wrongfully from men, the will of God so is (1Pe_3:17). Let us then receive all our allotments with this language of resignation, The will of the Lord be done (Act_21:14).

3. This doctrine of Gods decrees may inspire us with a good confidence about the final issue of all things. How securely may we trust in God for a fair account at last of the worst appearances of the most corrupt and disorderly state of the world, since they have not escaped His eternal foresight and provision!

4. What a spring is it, too, of generous, brave, and noble undertakings in the cause of God! When we believe that He has taken, even from eternity, the wisest and best care of all events, what remains for us to care about, but only to do our duty, and to apply to it so much the more vigorously, as we have no need to distract our minds about the issues of things! With what serenity and fortitude may a good man commit himself to God in well-doing! Application: What abundant cause does this excellent order which God observed in framing the world, as well as the quality of the creatures, which had all their parts fitted to a proper use, and were made subservient to one another for the good of all, afford us to break forth into that celebration of Divine wisdom! (Psa_104:24, O Lord, how manifold are Thy works! in wisdom hast Thou made them all!). Thus also the new creation of grace in Christ Jesus is executed gradually after the same model, which is the more from hence confirmed to be a point of wisdom and beauty. And how will the conducting it from a spiritual chaos of darkness and wild disorder through various periods and gradations to a glorious issue excite the most ravishing admiration in the saints, when they shall be able to carry their views from the beginning to the end of both these creations at once? How should we adore likewise the Divine power as infinitely great and wonderful in creation? Here, as in its proper province, omnipotence acted illustriously from first to last, and was only laid open to a more distinct survey in the wise order of its procedure. (J. Hubbard.)

Of the decrees of God

I. I am to explain the nature of a decree. The text calls it a purpose, a will. For God to decree is to purpose and fore-ordain, to will and appoint that a thing shall be or not be. And such decrees must needs be granted, seeing God is absolutely perfect, and therefore nothing can come to pass without His will; seeing there is an absolute and necessary dependence of all things and persons on God as the first cause. But there is a vast difference betwixt the decrees of God and men; whereof this is the principal. Mens purposes or decrees are distinct from themselves, but the decrees of God are not distinct from Himself. Gods decrees are nothing else but God Himself, who is one simple act; and they are many only in respect of their objects, not as they are in God; even as the one heat of the sun melts wax and hardens clay.

II. I proceed to consider the object of Gods decrees. This is whatsoever comes to pass. He worketh all things, says the text. We may consider the extent of the Divine decree under the three following heads.

1. God has decreed the creation of all things that have a being.

2. He has decreed to rule and govern the creatures which He was to make. He has decreed the eternal state of all His rational creatures.

III. I come to consider the end of Gods decrees. And this is no other than His own glory. Every rational agent acts for an end; and God being the most perfect agent, and His glory the highest end, there can be no doubt but all His decrees are directed to that end.

1. This was Gods end in the creation of the world. The Divine perfections are admirably glorified here, not only in regard of the greatness of the effect, which comprehends the heavens and the earth, and all things therein; but in regard of the marvellous way of its production.

2. The glory of God was His chief end and design in making men and angels. The rest of the creatures glorified God in an objective way, as they are evidences and manifestations of His infinite wisdom, goodness, and power. But this higher rank of beings are endued with rational faculties, and so are capable to glorify God actively. Hence it is said (Pro_16:4), The Lord hath made all things for Himself. If all things were made for Him, then man and angels especially, who are the masterpieces of the whole creation. We have our rise and being from the pure fountain of Gods infinite power and goodness; and therefore we ought to run towards that again, till we empty all our faculties and excellencies into that same ocean of Divine goodness.

3. This is likewise the end of election and predestination.

4. This was the end that God proposed in that great and astonishing work of redemption. In our redemption by Christ we have the fullest, clearest, and most delightful manifestation of the glory of God that ever was or shall be in this life.

IV. I come now to consider the properties of Gods decrees.

1. They are eternal. God makes no decrees in time, but they were all from eternity. So the decree of election is said to have been before the foundation of the world (Eph_1:4).

2. They are most wise, according to the counsel of His will. God cannot properly deliberate or take counsel, as men do; for He sees all things together and at once.

3. They are most free, according to the counsel of His own will; depending on no other, but all flowing from the mere pleasure of His own will (Rom_11:34). For who hath known the mind of the Lord, or who hath been His counsellor?

4. They are unchangeable.

5. They are most holy and pure.

6. They are effectual. Whatever God decrees comes to pass infallibly (Isa_46:10).

I conclude all with a few inferences.

1. Has God decreed all things that come to pass? Then there is nothing that falls out by chance, nor are we to ascribe what we meet with either to good or ill luck and fortune.

2. Hence we see Gods certain knowledge of all things that happen in the world, seeing His knowledge is founded on His decree. As He sees all things possible in the glass of His own power, so He sees all things to come in the glass of His own will; of His effecting will, if He hath decreed to produce them; and of His permitting will, if He hath decreed to suffer them.

3. Whoever be the instruments of any good to us, of whatever sort, we must look above them, and eye the hand and counsel of God in it, which is the first spring, and be duly thankful to God for it. And whatever evil of crosses or afflictions befalls us, we must look above the instruments of it to God.

4. See here the evil of murmuring and complaining at our lot in the world. How apt are ye to quarrel with God, as if He were in the wrong when His dealings with you are not according to your own desires and wishes? You demand a reason, and call God to an account, Why am I thus? But you should remember that this is to defame the counsels of infinite wisdom, as if God had not ordered your affairs wisely enough in His eternal counsel.

5. There is no reason for people to excuse their sins and falls, from the doctrine of the Divine decrees. Wicked men, when they commit some villainy or atrocious crime, are apt to plead thus for their excuse, Who can help it? God would have it so; it was appointed for me before I was born, so that I could not avoid it. This is a horrid abuse of the Divine decrees, as if they did constrain men to sin: whereas the decree is an immanent act of God, and so can have no influence, physical or moral, upon the wills of men, but leaves them to the liberty and free choice of their own hearts; and what sinners do, they do most freely and of choice.

6. Let the people of God comfort themselves in all cases by this doctrine of the Divine decrees; and, amidst whatever befalls them, rest quietly and Submissively in the bosom of God, considering that whatever comes or can come to pass, proceeds from the decree of their gracious Friend and reconciled Father. (T. Boston, D. D.)

The Divine decrees and the free agency of man

I. To explain and establish the doctrine of the Divine decrees. The Divine decrees are the eternal purpose, will, or plan of God, whereby He hath, for His own glory, predetermined whatsoever has, or shall come to pass.

1. This purpose is eternal. If, therefore, God has existed from eternity, He has known from eternity what is the best plan by which to govern the universe; He has from eternity had a preference for that which is best, and from eternity determined to adopt and pursue it, and that is all that is intended by His eternal purpose--the determination of God, from all eternity, to do that, in every possible case, which it appeared most desirable to Himself that He should do.

2. His purpose is immutable. It cannot alter. An alteration in the Divine purpose would necessarily imply an alteration in the Divine mind, which would be, in fact, to suppose a fickle, changeable God.

3. His purpose is sovereign--not arbitrary. There are some who always understand the word sovereign as though it were synonymous with arbitrary; and, therefore, reject the idea of the Divine sovereignty altogether. No; in the purpose of God there is an end to be secured infinitely worthy of Himself, namely, His own glory; and that purpose is nothing more than the determination to secure this end by the best possible means. The sovereignty of His purpose lies in this, that it is perfectly independent of His foreknowledge, as its cause; and that in the adoption and prosecution of it, He is not, in any way, responsible to any of His creatures.

II. To state what is necessary to the constitution of a free agent, or accountable creature, and to shew that man is such a creature.

1. To constitute an accountable creature, or a free agent, there must be intelligence.

2. The exercise of will is absolutely essential to free agency, and it is in this especially that our own consciousness informs us our free agency consists. The actions which are not the result of choice or will, but contrary to it, are not, properly speaking, our own.

3. Where actions are concerned, sufficiency of means is also requisite to the constitution of a free agent, or an accountable creature. No man can be justly chargeable with guilt, in failing to accomplish what he had not sufficiency of means to perform.

III. That the divine decrees, thus understood, and the free agency of man, thus defined, are not incompatible the one with the other; in other words, that the purpose of God does not destroy the freedom of human actions. If, indeed, the doctrine of the Divine purpose be established, and the free agency of man admitted, then the proposition is at once demonstrated. It is not the fact, but the mode of that fact which is the subject of inquiry,

1. Hypothetical reasoning, or reasoning by supposition, is a legitimate mode of argument on topics such as these, where the object is not so much to establish the truth of a doctrine or proposition, as to show the possibility of its existence, by an appeal to some supposable cases. There are only two ways in which the Divine purpose or decree can be supposed to affect the free agency of man--either by rendering his actions certain, before they take place; or by compelling or constraining those actions against his will. Now, can we not suppose a finite being in every sense perfectly free--a being under no system of moral government whatever, left in every respect to himself, and whose actions should be, in the philosophical sense of the word, contingent? Would not such a being be allowed to possess every requisite qualification of a free agent? But the circumstance that all the actions of that being, and every volition of his mind, are perfectly foreknown by God, would not render them less free.

2. But we may appeal, as another ground of argument on this difficult subject, to our own consciousness. Are we ever conscious, either in our vicious or virtuous actions, of acting against our inclination? Were we ever conscious of choosing a thing against our choice, or of preferring a line of conduct contrary to our preference?

3. But we shall finally appeal to some scriptural illustrations of the doctrine. The first we shall introduce is that furnished by the text. Now the counsel and purpose of God are infallibly certain, but faith in Christ is the voluntary act of an intelligent creature; by this we mean, an act done with the full consent of the will. It may be asked, then, Is the will of man free to receive or free to reject Christ, so that it can as easily do the one as the other? We answer, No; for by reason of the Fall, his will has naturally a bias to that which is evil, and would, therefore, in every case, without a Divine influence, reject Christ. Here, then, is the difference between free agency and free will. A free agent is one who has the power of willing and of acting according as his will shall dictate! but free will, in its popular sense, is an ability, in the will itself, to choose good or evil; and this is not the case with man; for the will that spontaneously and of itself chooses holiness, cannot be a depraved will; this supposition would, therefore, falsify the doctrine of human depravity, and, at the same time, annihilate the doctrine of the influence of the Holy Spirit; for the will that can choose holiness without a Divine influence, does not require a Divine influence; and, therefore, the office of the Holy Spirit is, in that case, unnecessary. The will, indeed, is uncoerced; the idea of a coerced will is absurd. But the will of a finite being is limited and bounded by the circumstances of his nature, and in man that nature being fallen, limits the exercises of his will to that only which is in harmony with his fallen nature. While the will to sin, then, is perfectly free (we use the term as opposed to coercion), he cannot, from the very necessity of his nature, will holiness without a Divine influence on the heart; and that influence is such as not to coerce the will, or render the will to holiness less free than was the previous will to sin. The one was the will of a corrupt and depraved nature--the other is the will of a renewed nature, both equally uncoerced; but, in the one instance, the principle was from within himself--in the other, it was from God. (T. Raffles, D. D.)

Predestination

When St. Paul speaks of our being predestinated or foreordained, he is speaking about this nature of ours and what it was made for? He says in effect, that the idea of a thing is in the constitution of the thing itself--but it is also in the mind of God before it is in our mind. Fore-ordination is that to which the thing was ordained before it was actually made. The idea of this building was in the mind of the architect before it was ever put on paper, before it was ever translated into material visibility. And the idea of every part of it was in other minds before it was in his. The idea of Gothic architecture was suggested to the mind of the first man who attempted it, by an avenue of trees, their branches hanging towards each other, forming a peculiar kind of arch. The idea of man and the destiny of man was in the Divine mind before this world was. Man was made according to a Divine idea, and for a definite purpose. Now, when Jesus Christ comes into the world Paul sees that there is Gods idea and purpose for man fully and clearly revealed. And so he begins to speak of that for which man was predestinated; of that for which he was fore-ordained. His mind is full of it. It does not depress him; it inspires him; animates him, makes life purer and sweeter, grander and more glorious. So much so, that in speaking to the Romans with these ideas of predestination in his mind, he cries out, If God be for us, who can be against us. Fore-ordination is God for us, according to the apostle. Predestination is God for us, according to the apostle. And there can be no room for doubt that to the mind of St. Paul these ideas had nothing in them of gloom or depression. But they have been so used as to bring gloom and depression to many minds. Predestination means purpose. It implies an end. And it implies the provision necessary to carry out that purpose and to accomplish that end. Rightly viewed, it means that the Creator does not work at random, nor blindly, but according to a preconceived idea and along the line of the law which leads up to making that idea into a fact. In every department of life there is the perfect type. The perfect thing is the complete thing--that which cannot be improved upon. To me predestination speaks of the end which God had in making man, of the type of man that the Creator intended, and of the unchangeable purpose that He has to produce that type--that type, the perfection and consummation of which we have in Jesus the Christ. A man conformed to that type is a man after Gods own heart; not conformed to it he is breaking away from the destiny which God intended for him. (Reuen Thomas.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Eph 1:11-12. In whom also we — Believing Jews; have obtained an inheritance — Namely, that of the promises made to the children of Abraham and of God, even the blessings of grace and of glory, the privileges belonging to the true members of the church militant and triumphant. Being predestinated — To it when we became true believers, and as long as we continue such, see on Eph 1:5; according to the purpose of him — Of God; who worketh all things — As he formed and governs all things; after the counsel of his own will — The unalterable decree, He that believeth shall be saved: which is not an arbitrary will, but a will flowing from the rectitude of his nature; otherwise what security would there be that it would be his will to keep his word even with the elect? The apostle seems to have added this clause with a view to convince the believing Jews that God would bestow on them, and on the believing Gentiles, the inheritance of heaven through faith, whether their unbelieving brethren were pleased or displeased therewith. That we — Believing Jews; should be to the praise of his glory — Should give men occasion to praise God for his goodness and truth; who first trusted — Or hoped, as προηλπικοτας signifies; in Christ — That is, believed in him, and hoped for eternal salvation from him, before the Gentiles did. And this was the case, not only in Judea, but in most places where the apostles preached; some of the Jews generally believing before the Gentiles. Here is another branch of the true gospel predestination: he that believes is not only elected to eternal salvation if he endure to the end, but is fore-appointed of God to walk in holiness and righteousness, to the praise of his glory.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

EPHESIANS

GOD’S INHERITANCE AND OURS

Eph 1:11

A dewdrop twinkles into green and gold as the sunlight falls on it. A diamond flashes many colours as its facets catch the light. So, in this context, the Apostle seems to be haunted with that thought of ‘inheriting’ and ‘inheritance,’ and he recurs to it several times, but sets it at different angles, and it flashes back different beauties of radiance. For the words, which I have wrenched from their context in the first of these two verses, are more accurately rendered, as in the Revised Version, in ‘whom also we were made,’ not ‘have obtained’-’an inheritance.’ Whose inheritance? God’s! The Christian community is God’s possession. Then, in my second text, we have the converse thought-’the earnest of our inheritance.’ What is the Christian’s possession? The same God whose possession is the Christian. So, then, there is a deep and a wonderful relation between the believing soul and God, and however different must be the two sides of that relation, the resemblance is greater than the difference. Surely that is the deepest, most blessed, and most strength-giving conception of the Christian life. Other notions of it lay stress, and that rightly, upon certain correspondence between us and God. My faith corresponds to His faithfulness and veracity. My obedience corresponds to His authority. My weakness lays hold on His strength. My emptiness is replenished by His fulness. But here we rise above the region of correspondences into that of similarity. In these other aspects the convexity fits the concavity; in this aspect the two hemispheres go together and make the complete globe. We possess God, and God possesses us, and it is the same set of facts which are set forth in the two thoughts, ‘We were made an inheritance, ... the earnest of our inheritance.’

I. Now, then, let me ask you to look first at this mutual possession.

We possess God; God possesses us. What does that mean? Well, it means plainly and chiefly this, a mutual love. For we all know-and many of us thankfully can bear witness to the truth of it in our earthly relationships,-that the one way by which a human spirit can possess a spirit is by the sweet mutual love which abolishes ‘mine’ and ‘thine,’ and all but abolishes ‘me’ and ‘thee.’ And so God sets little store by the ownership which depends on divinity and creation, though, of course, that relation brings with it a duty. As the old psalm has it, ‘It is He that hath made us, and we are His’; still, such a relationship as this, based upon the connection that subsists between the Maker and the work of His hands, is so purely external, and harsh, and superficial, that God does not reckon it to be a possession at all.

You perhaps remember how, in the great word which underlies all these New Testament conceptions of God’s ownership of His people, viz. the charter that constituted Israel into a nation, He said, ‘Ye shall be unto Me a people for a possession above all nations, for all the earth is Mine.’ And yet, though that ownership and mastership extended over everything that His hands had made, He-if I might so say-contemned it, and relegated it to a secondary position, and told the people that His heart hungered for something deeper, more real, more vital than such a possession, and that therefore, just because all the earth was His, and that was not enough to satisfy His heart, He took them and made them a peculiar treasure above all nations. We have, then, to think of that great Divine Love which possesses us when He loves us, and when we love Him.

But remember that of this sweet commerce and reverberation of love which constitutes possession, the origination must be in His heart. ‘We love Him because He first loved us.’ The mirrors are set all round the great hall, but their surfaces are cold and lifeless until the great candelabrum in the centre is lit, and then, from every polished sheet there flashes back an echoing, answering light, and they repeat and repeat, until you scarce can tell which is the original and which is the reflection. But quench the centre-light, and the daughter-radiances vanish into darkness. The love on either side is on one side spontaneous and underived, and on the other side is secondary and evoked, but it is love on both sides. His possession of us is, as it were, the upper side, and our possession of Him is, as it were, the underside of the one golden bond. It matters not whether you look at the stream with your face to its source or with your face to its mouth, the silvery plain is the same; and the deepest tie that knits men to God is the same as the tie that knits God to men. There is mutual possession because there is mutual love.

Then again, in this same thought of mutual possession there lies a mutual surrender. For to give is the life-breath of all true love, and there is nothing which the loving heart more desires than to be able to pour itself out-much rather than any subordinate gifts-on its object. But that, if it is one-sided, is misery, and only when it is reciprocal, is it blessed. God gives Himself to us, as we know, most chiefly in that unspeakable gift of His Son, and we possess Him by virtue of His self-communication which depends upon His love. And then we possess Him, and He possesses us, not less by the answering surrender of ourselves, which is the expression of our love. No love subsists if it is only recipient; no love subsists if it is only communicated. Exports and imports must both be realised in this sweet commerce, and we enrich ourselves far more by what we give to the Beloved than by what we keep for ourselves.

The last, the hardest thing to surrender, is our own wills. To give them up by constraint is slavery that degrades. To give them up because we love is a sacrifice which sanctifies, even in the lowest reaches of daily life. And the love that knits us to God is not invested with all its blessed possession of Him, until it has surrendered its will, and said, ‘Not as I will, but as Thou wilt.’ The traveller in the old fable gathered his cloak around him all the more closely, and held it the more tightly, because of the tempest that blew, but when the warm sunbeams fell he dropped it. He that would coerce my will, stiffens it into rebellion; but when a beloved one says, ‘Though I might be much bold to enjoin thee, yet for love’s sake I rather beseech,’ then yielding is blessedness, and the giving ourselves away is the finding of God and ourselves.

I need not touch, in more than a word, upon another aspect of this mutual possession, brought into view lovingly in many parts of Scripture, and that is that there is in it not only mutual love and mutual surrender, but mutual indwelling, ‘He that dwelleth in love dwelleth in God, and God in him.’ Jesus Christ has said the same thing to us, ‘I am the Vine, ye are the branches. He that abideth in Me bringeth forth much fruit.’ We dwell in God, possessing Him; He dwells in us, possessing us. We dwell in God, being possessed by Him. He dwells in us, being possessed by us. And He moves in the heart that loves, as the Master walking through His house, as the divinity is present in the temple, and as the soul permeates the body, and is sight in the eye and colour in the cheek, and force in the arm, and deftness in the finger, and swiftness in the foot. So the indwelling God breathes through all the capacities, and all the desires, and all the needs of the soul which He inhabits, and makes them all blessed. The very same set of facts-the presence of a divine life in the life of the believing spirit-may either be looked at from the lower end, and then they are that I possess God, and find in Him the nutriment and the stimulus for all my being, or may be looked at from the upper end, that He possesses me and finds in me capacities and a nature the emptiness of which He fills, and organs which He uses. In both cases mutual love, mutual surrender, mutual inhabitation, make up God’s possession of me and my possession of God.

II. And now let me point you in a very few words to some of the plain, practical issues of this mutual possession.

God’s possession of us demands our consecration. ‘Ye are not your own, ye are bought with a price,’ therefore, to live for self is to fly in the face of the very purpose of Christ’s mission and of God’s communication of Himself to us. There are slaves who run away from their masters and ‘deny the Lord that bought them.’ We do that whenever, being God’s slaves, we set up anything else than His will as our law, or anything else than His glory as the aim of our lives. To live for self is to die, to die to self is to live. And the solemn obligations of that most blessed possession by God of us are as solemn as the possession is blessed, and can only be discharged when we turn to Him, and yield the whole control of our nature to His merciful hand, believing that He has not only the right to dispose of us, but that His disposition of us will always coincide with our sanest conceptions of good, and our wisest desires for happiness. Yield yourselves to God, for He has yielded Himself to you, and in the yielding we realise our largest and most blessed possession. It is a good bargain to give myself and to get God.

God’s possession of us not only demands consecration, but it ensures safety. Remember that great word, ‘No man is able to pluck them out of My Father’s hand.’ God is not a careless owner who leaves His treasures to be blown by every wind, or filched by every petty robber. He is not like the king of some decrepit monarchy, slices of whose territory his neighbours are for ever paring off and annexing. What God has God preserves. ‘He is able to keep that which I have committed unto Him against that day.’ ‘They are Mine, saith the Lord, My jewels in the day which I make.’ But our security depends on our consecration. ‘No man is able to pluck them out of My Father’s hand.’ No! But you can wriggle yourself out of your Father’s hand, if you will. And the security avails only so long as you realise that you belong to God, and are living not for yourself.

Possessing God we are rich. There is nothing that is truly our wealth which remains outside of us, and can be separated from us. ‘Shrouds have no pockets,’ says the Spanish proverb. ‘His glory shall not descend after him,’ says the grim psalm. But if God possesses me He is not going to let His treasures be lost in the grave. And if I possess Him then I shall pass through death as a beam of light does through some denser medium-a little refracted indeed, but not broken up; and I shall carry with me all my wealth to begin another world with. And that is more than you can do with the money that you make here. If you have God, you have the capital to commence a new condition of things beyond the grave.

And so that mutual possession is the real pledge of immortal life, for nothing can be more incredible than that a soul which has risen to have God for its very own, and has bowed itself to accept God’s ownership of it, can be affected by such a transient and physical incident as what we call death. We rise to the assurance of immortality because we have an inheritance which is God Himself. And in that inexhaustible Inheritance there lies the guarantee that we shall live while He lives, because He lives, and until we have incorporated into our lives all the majesty and the purity and the wisdom and the power that belong to us because they are God’s.

But we have to notice the two words that lie at the beginning of our first text-’In whom we were made an inheritance.’ That opens up the whole question of the means by which this mutual possession becomes possible for us men. Jesus Christ has died. That breaks the bondage under which the whole world is held. For the true slavery which interferes with the free service and the full possession of God is the slavery of self and sin. Jesus Christ has died. ‘If the Son make you free ye shall be free indeed.’ That great sacrifice not only ‘breaks the power of cancelled sin,’ but it also moves the heart, in the measure in which we truly accept it, to the love and the surrender which make the mutual possession of which we have been speaking. And so it is in Him that we become an Inheritance, that God comes to His rights in regard to each of us. And it is in Him that we, trusting the Son, have the inheritance for ours, and ‘are heirs with God, and joint heirs with Christ.’ So, dear friends, if we would ‘be meet for the inheritance of the saints in light,’ we must unite ourselves to that Lord by faith, and through Him and faith in Him, we shall receive ‘the remission of sins and inheritance among all them that are sanctified.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

1:11 we have received an inheritance from God: Paul often talks about salvation as an inheritance, something promised to our spiritual ancestors and received by us (see Rom 8:17; Gal 3:29; 4:7; Col 1:12; 3:24). • Because God is sovereign, he makes everything work out according to his plan (cp. Rom 8:28-30).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

This is repeated from Eph 1:9, so that Eph 1:10 is a parenthesis.—ἐκληρώθημεν) He here speaks in the person of Israel, we were made נחלה, ΚΛῆΡΟς or ΚΛΗΡΟΝΟΜΊΑ, the lot, the inheritance of the Lord. Comp. Deu 32:9. The antithesis is you, Eph 1:13. He is, however, speaking of a spiritual benefit: ΚΛΗΡΟῦΣΘΑΙ is not only to obtain the lot: see Chrysost. on this passage: he interprets it, ἐγενήθημεν κεκληρωμένοι, we were put in possession by lot.—ΤᾺ ΠΆΝΤΑ) all things, even in the kingdom of His Son.—βουλὴν, the counsel) which is most free.

[12] Eph 1:11; Eph 1:13. ἡμεῖς—ὑμεῖς, we—you) Israelites—Gentiles.—V. g.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Eph_1:11. Ἐν αὐτῷ] resumes with emphasis the ἐν Χριστῷ (Herm. ad Viger. pp. 734, 735; Bernhardy, p. 289 f.), in order to attach thereto the following relative clause (Kühner, II. § 630, 5); hence before ἐν αὐτῷ a comma is to be placed, and after it not a full stop, but only a comma (so, too, Lachmann, Teschendorf). Comp. on Col_1:20.

ἐν ᾧ καὶ ἐκληρώθημεν] in whom (is the causal basis, that) we have also obtained the inheritance. καί, in the sense of also actually introduces the accomplishment corresponding to the preparation (which was expressed by ἣν προέθετο ἐν αὐτῷ εἰς οἰκονομίαν κ.τ.λ.). See Hartung, Partikel. I. p. 132; Klotz, ad Devar. 636 f.; Baeumlein, Partik. 152. It has reference to the thing, not to the persons, since otherwise it must have run καὶ ἡμεῖς ἐκληρ., as in Eph_1:13; hence the translation of the Vulgate: in quo etiam nos, etc., and others (including Erasmus, Paraphr., and Rosenmüller), is incorrect. The subject is not the Jewish Christians (Grotius, Estius, Wetstein, Rosenmüller, Meier, Harless, Schenkel, and others), because there is no antithesis of ἡμεῖς and ὑμεῖς, Eph_1:13, but the Christians in general. ἐκληρώθημεν means: we were made partakers of the κλῆρος (Act_26:18; Col_1:12), that is, of the possession of the Messianic kingdom, which before the Parousia is an ideal possession (Eph_1:14; Rom_8:24), and thereafter a real one. The expression itself is to be explained in accordance with the ancient theocratic idea of the נַחֲלָה (Deu_4:20; Deu_9:26; Deu_9:29), which has been transferred from its original Palestinian reference (Mat_5:5) to the kingdom of the Messiah, and thus raised to its higher Christian meaning (see on Gal_3:18); and the passive form of this word, which is not met with elsewhere in the N.T., is quite like φθονοῦμαι, διακονοῦμαι, πιστεύομαι (see on Gal_4:20), since we find κληροῦν τινί used (Pind. Ol. viii. 19; Thuc. vi. 42). Others (Vulgate, Ambrosiaster, Chrysostom, Erasmus, Estius, de Wette, and Bleek) have insisted on the signification of being chosen by lot (1Sa_14:41-42; Herod, i. 94; Polyb. vi. 38. 2; Eurip. Ion. 416, al.), and have found as the reason for the use of the expression: quia in ipsis electis nulla est causa, cur eligantur prae aliis (Estius), in which case, however, the conception of the accidental is held as excluded by the following προορισθ. κ.τ.λ. (see Chrysostom and Estius); but it may be urged against this view that, according to Paul, it is Gods gracious will alone that determines the ἐκλογή (Eph_1:5; Rom_11:16 ff.), not a θεῖα τύχη, which would be implied in the ἐκληρ.; comp. Plato, Legg. vi. p. 759 C: κληροῦν οὕτω τῇ θεῖᾳ τύχῃ ἀποδιδόντα.

προορισθέντες κ.τ.λ.] predestined, namely, to the κλῆρος, according to the purpose of Him, who worketh all things according to the counsel of His will. The words are not to be placed within a parenthesis, and τὰ πάντα is not to be limited to what pertains to the economy of salvation (Piscator, Grotius), but God is designated as the all-working (of whom, consequently, the circumstances of the Messianic salvation can least of all be independent). Comp. πανεργέτης Ζεύς, Aesch. Ag. 1486. But, as God is the all-working, so is His decree the παντοκρατορικὸν βούλημα, Clem. Cor. I. 8.

As to the distinction between βουλή and θέλημα, comp. on Mat_1:19. The former is the deliberate self-determination, the latter the activity of the will in general.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Eph 1:11 . ἐν ᾧ καὶ : in whom also we . The ͅκαί does not qualify the subjects (for there is no emphatic ἡμεῖς , nor is there any such contrast between ἡμεῖς and ὑμεῖς here as appears in Eph 1:12-13 ), but refers to what is expressed by the verb and presents that as something additional to what has been expressed by the preceding verb. The “we,” therefore, designates Christians inclusively, and the καί gives the sentence this force “not only was it the purpose of God to make known the secret of His grace to us Christians, but this purpose was also fulfilled in us in point of fact and we were made His own not only chosen for His portion but actually made that”. The AV “in whom also we” seems to follow the erroneous rendering of the Vulg., in quo etiam nos. Equally at fault are those (including even Wetstein and Harless) who limit the “we” to Jewish Christians here. ἐκληρώθημεν : were made a heritage . The reading ἐκλήθημεν , found in a few uncials and favoured by Griesb., Lachm., Rück., may be a gloss from Rom 8:13 , or possibly a simple case of mistaken transcription due to the faulty eyes of some scribe. The verb ἐκληρώθημεν is of disputed meaning here. This is its only occurrence in the NT. The compound form προσκληροῦν also occurs in the NT, but only once (Act 17:4 ). In classical Greek κληροῦν means to cast the lot , to choose by lot , and to allot. Both in the classics and in the NT κλῆρος denotes a lot , and then a portion allotted . The cognate κληρονομεῖν means to get by lot , to obtain an allotted portion , and so to inherit ; and κληρονομία , in the LXX often representing נַחֲלָה , signifies a property inherited , or a possession . In the OT it is used technically of the portion assigned by lot to each tribe in the promised land, and of the Holy Land itself as Israel’s possession given by God (Deu 4:38 ; Deu 15:4 ). In the NT it gets the higher sense of the blessedness of the Messianic kingdom, the Christian’s destined possession in the consummation of the Kingdom of God. The affinities of κληροῦν show that it may have the definite sense of heritage . It is alleged indeed by some ( e.g. , Abb.) that the only idea expressed in κληροῦν is that of assigning a lot or portion , and that the notion of an inheritance does not belong to it. But the portions of land assigned by lot to the tribes of Israel on their entrance into Canaan were secured inalienably, and the lots belonging to each family were so secured to the family from father to son that it was impious to let them go into the hands of strangers ( cf. the case of Naboth, 1Ki 21:3 ). Thus the idea of lot or portion passed over into that of inheritance . Thus, too, in the OT the blessings of the people of God, recognised to be possessed by God’s free gift and not by the people’s merit, came to be described in terms of a heritage , and God Himself, the Giver of all, was looked to as the supreme portion of His people, the possession that made their inheritance (Psa 16:5-11 ). But in the OT there was also the counter idea that Israel was the portion or inheritance of the Lord, chosen by Himself to be His peculiar possession. At times these two ideas meet in one statement (Jer 10:16 ). The question, therefore, is which of these two conceptions is embodied in the ἐκληρώθημεν here? Or may it be that the word has a sense somewhat different from either? Some take this latter view, understanding the word to mean appointed by lot , or elected by lot, sorte vocati sumus as the Vulg. makes it. So Syr., Goth., Chrys., Erasm., Estius, etc. So also the Genevan Version gives “we are chosen,” and the Rhemish “we are called by lot”. The point thus would be again the sovereignty of the Divine choice, the Christians in view being described as appointed to their Christian position as if by lot. But when our appointment or election is spoken of it is nowhere else said to be by lot , but by the purpose or counsel of God. Retaining, therefore, the general conception of an inheritance , some take the passive ἐκληρώθημεν for the middle, and render it simply “we have obtained an inheritance” (AV., Conyb.). The passive, however, must be accepted as a real passive, and the choice comes to be between these two interpretations: ( a ) we were made partakers of the inheritance, in hereditatem adsciti, enfeoffed in it (Eadie), and ( b ) we were made a heritage (RV), God’s λαὸς ἔγ κληρος , taken by Him as His own peculiar portion. The former is the view of Harl., Mey., Haupt, etc., and so far also of Tyndale and Cranmer, who translate “we are made heirs”. It deals with the pass. κληροῦσθαι on the analogy of such passives as πιστεύομαι , φθονοῦμαι , διακονοῦμαι ; it has the advantage of being in accordance with the idea regularly conveyed by the cognate terms κληρονομία , κληρονομεῖν ; and it points to a third gift of God of the same order with the previous two forgiveness, wisdom, inheritance. The other interpretation, however “made a heritage,” “taken for God’s inheritance” is to be preferred (with Grot., Olsh., De Wette, Stier., Alf., etc.) as being on the whole more consistent with usage; more in harmony with the import of the other passives in the paragraph; sustained, perhaps, by the use of προσκληρουν in Act 17:4 , where the idea is rather that of being allotted to Paul as disciples than that of joining their lot (AV and RV = “consorted with”) with Paul; and, in particular, as suggested by the εἰς τὸ εἶναι that follows εἰς τὸ ἔχειν rather than εἰς τὸ εἶναι being what would naturally follow the statement of an inheritance which we received. προορισθέντες κατὰ πρόθεσιν : having been foreordained according to the purpose . The fact that we were made the heritage of God is thus declared to have been no incidental thing, not an event belonging only to time or one having its explanation in ourselves, but a change in our life founded on and resulting from the eternal foreordaining purpose of God Himself. The purpose of God is expressed here by the term πρόθεσις , the radical idea in which is that of the setting of a thing before one. It occurs six times in the Pauline Epistles, and is not confined to one class of these, but appears alike in the Primary Epistles, the Epistles of the Captivity, and the Pastoral Epistles (Rom 8:28 ; Rom 9:11 ; Eph 1:11 ; Eph 3:11 ; 2Ti 1:9 ; 2Ti 3:10 ). Outside these Epistles it occurs only twice in the NT, both times in Acts (Act 11:23 , Act 27:13 ) and of human purpose. τοῦ τὰ πάντα ἐνεργοῦντος : of Him who worketh all things . The πάντα has the absolute sense, and is not to be restricted to the “all things” that belong to the Divine grace and redemption. The foreordination of men to a special relation to God is connected with the foreordination of things universally. The God of the chosen is the God of the universe; the purpose which is the ground of our being made God’s heritage is the purpose that embraces the whole plan of the world; and our position as the κλῆρος and possession of God has behind it both the sovereignty and the efficiency of the Will that energises or is operative in all things. κατὰ τὴν βουλὴν τοῦ θελήματος αὐτοῦ : after the counsel of his will . The distinction between βουλή and θέλημα . is still much debated, scholars continuing to take precisely opposite views of it. On the one hand, there are those who hold that θέλειν and its cognates express the will as proceeding from inclination , and that βούλεσθαι and its cognates express the will as proceeding from deliberation (Grimm, Wilke, Light., etc.). On the other hand, there are those who contend that θέλειν is the form that conveys the idea of deliberation and βούλεσθαι that which carries with it the idea of inclination. In many passages it is difficult, if not impossible, to substantiate any real distinction, the terms being often used indiscriminately. But in connections like the present it is natural to look for a distinction, and in such cases the idea of intelligence and deliberation seems to attach to the βουλή . This appears to be supported by the usage which prevails in point of fact in the majority of NT passages, and in particular by such occurrences as Mat 1:19 . Here, therefore, the will of God which acts in His foreordaining purpose or decree, in being declared to have its βουλή or “counsel,” is set forth as acting not arbitrarily , but intelligently and by deliberation, not without reason, but for reasons, hidden it may be from us, yet proper to the Highest Mind and Most Perfect Moral Nature. “They err,” says Hooker, with reference to this passage, “who think that of God’s will there is no reason except His will” ( Ecc. Pol. , i., 2). It is also implied in this statement that the Divine foreordination, whether of things universally or of men’s lots in particular, is neither a thing of necessity on the one hand nor of caprice on the other, but a thing of freedom and of thought; and further, that the reasons for that foreordination do not lie in the objects themselves, but are intrinsic to the Divine Mind and the free determination of the Divine Will.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

11–14. The outline of the whole plan is now before us. The details so far as they affect Christians are filled in (Eph 1:11-14), first as regards Jewish Christians (Eph 1:11-12), then as regards Gentiles (Eph 1:13-14). The act of adoration began from the thought of spiritual blessing as the token of our new relationship to God in Christ. It closes with the thought of the gift of the Spirit Himself as a seal of final deliverance.

11. ἐκληρώθημεν (אBKLP); ἐκλήθημεν (ADG).

Eph 1:1-2. THE SALUTATION

11. ἐν ᾧ καὶ ἐκληρώθημεν, ‘in whom also we were made God’s portion.’ κλῆρος has lost all sense of the method of distribution and become virtually a synonym for κληρονομία (= settled possession), both words being used freely and indiscriminately for the same Hebr. נַחֲלָה and both being used to describe God’s special property in Israel, e.g. Deu 9:29, λαός σου καὶ κλῆρός σου = 3 Kings 8:51, λαός σου καὶ κληρονομία σου. So in Act 20:32 τὴν κληρονομίαν ἐν τοῖς ἡγιασμένοις πᾶσιν is indistinguishable from Act 26:18, κλῆρον ἐν τοῖς ἡγιασμένοις, and the difference between τοῦ κλήρου τῶν ἁγίων, Col 1:12, and τῆς κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις, Eph 1:18, lies in the fact that in the first case the Saints and in the second case God is the possessor, not in any felt difference in the method of acquisition, the relation of God to His people being constantly illustrated by the relation of the people to their land.

The underlying idea of a special right of ownership as belonging to Jehovah over Israel is closely connected with the thought of the Covenant between them (Exo 19:5) and with their redemption. The thoughts are brought together in Psa 74:2, “Remember thy congregation which thou hast purchased of old, which thou hast redeemed to be the tribe of thine inheritance.” There is a close connexion also with the thought of election, see Psa 33:12, λαὸς ὃν ἐξελέξατο εἰς κληρονομίαν ἑαυτῷ. The word therefore brings together many of the thoughts that have already found expression in Eph 1:3-10 with a change of emphasis. Hitherto stress has been laid on the blessings imparted to us by the revelation of the grace of God in Christ. Our attention is turned now to our new relation to God and to the promise of protection implied in it. The same thought recurs in the two hymns with which Deuteronomy closes (Deu 32:9, Deu 33:3 f.), and finds its climax in the assurance which no fears for the future have strength to disturb (Deu 33:27):

‘The Eternal God is thy dwelling-place,

And underneath are the everlasting arms.’

προορισθέντες, resuming προορίσας, Eph 1:5.

κατὰ πρόθεσιν. Cf. ἣν προέθετο, Eph 1:9.

τοῦ τὰ πάντα ἐνεργοῦντος. Cf. Isa 41:4, τίς ἐνήργησεν καὶ ἐποίησεν ταῦτα; ‘of Him who filleth the universe with energy.’ This, if it is philologically admissible, is more in accordance with the context than the alternative rendering ‘who worketh all things,’ meaning ‘who is the efficient cause of any result that is produced.’ It is, of course, possible to take τὰ πάντα of the whole sum of events produced by the operation of the Divine energy, and to make it stand for the whole course of history as controlled by God’s Will. But τὰ πάντα has just been used (Eph 1:10) of the Universe, and that is its natural meaning in the parallel phrases in Col 1:16-17; Col 1:20, and esp. in Eph 3:9 τῷ τὰ πάντα κτίσαντι and 1Ti 6:13 τοῦ ζωογονοῦντος τὰ πάντα. See Additional Note.

κατὰ τὴν βουλὴν τοῦ θελήματος αὐτοῦ. In accordance with the intention (or counsel) of His will. βουλὴ, of the Divine plan, esp. as it is being worked out in human history, Act 2:23; Act 4:28; Act 13:36; Act 20:27; Heb 6:17. In LXX. generally for עֵצָה. See Psalms 33(32):11; Isa 14:26; Isa 46:10; Jdt 2:2, τὸ μυστήριον τῆς βουλῆς αὐτοῦ.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Eph_1:11

God having formed and revealed the purpose of gathering the redeemed as one body in Christ, it is in the execution of this purpose, the apostle says: ἐν ᾧ καὶ ἐκληρωθημἐν, in whom we also have obtained an inheritance. By we, in this clause, is to be understood neither the apostle individually, nor believers indiscriminately, but we, who first hoped in Christ; we as contrasted with you also in Eph_1:13; you who were formerly Gentiles in the flesh, Eph_2:11. It is, therefore, the Jewish Christians to whom this clause refers.

Have obtained an inheritance. The word κληρόω, means to cast lots, to distribute by lot, to choose by lot, and in the middle voice, to obtain by lot or inheritance, or simply, to obtain. There are three interpretations of the word ἐκληρώθημεν in this passage, all consistent with its signification and usage.

1. Some prefer the sense to choose: In whom we also were chosen, as it were, but not, i.e. freely. The Vulgate translates the passage: Sorte vocati sumus; and Erasmus: Sorte electi sumus.

2. As in the Old Testament the people of God are called his inheritance, many suppose the apostle has reference to that usage and meant to say: In whom we have become the inheritance of God.

3. The majority of commentators prefer the interpretation adopted in our version: In whom we have obtained an inheritance.

This view is sustained by the following considerations.

1. Though the verb is in the passive, the above rendering may be justified either by the remark of Grotius: as the active form signifies to give a possession, the passive may signify to accept it;‹2› or by a reference to that usage of the passive voice illustrated in such passages as Rom_3:2; Gal_2:7. With verbs, which in the active have the accusative and dative, in the passive construction what was in the dative, becomes the nominative. Hence ἐκληρώθημεν is the same as ἐκλήρωσε ἡμῖν κληρονομίαν; just as πεπίστευμαι τὸ εὐαγγέλιον is equivalent to ἐπίστευσε μοι τὸ εὐαγγέλιον.

2. The inheritance of which the apostle speaks in the context, as in Eph_1:14 and Eph_1:18, is that which believers enjoy. They are not themselves the inheritance, they are the heirs. Therefore in this place it is more natural to understand him as referring to what believers attain in Christ, than to their becoming the inheritance of God. As the Israelites of old obtained an inheritance in the promised land, so those in Christ become partakes of that heavenly inheritance which he has secured for them. To this analogy such frequent reference is made in Scripture as to leave little doubt as to the meaning of this passage.

3. The parallel passage in Col_1:12, also serves to determine the sense of the clause under consideration. What is there expressed by saying: Hath made us partakers of the inheritance of the saints in light; is here expressed by saying: We have obtained an inheritance, καὶ, also, belongs to the verb and not to the pronoun implied in the form of the verb. The sense is not we also, i.e. we as well as other; but, we have also obtained an inheritance. We have not only been made partakers of the knowledge of redemption, but are actually heirs of its blessings.

There are two sentiments with which the mind of the apostle was thoroughly imbued. The one is, a sense of the absolute supremacy of God, and the other a corresponding sense of the dependence of man and the consequent conviction of the entirely gratuitous nature of all the benefits of redemption. To these sentiments he seldom fails to give expression on any fit occasion. In the present instance having said we have in Christ obtained a glorious inheritance, the question suggests itself, Why? His answer is: Having been predestinated according to the purpose of him who worketh all things after the counsel of his own will. It is neither by chance nor by our own desert or efforts, that we, and not others, have been thus highly favored. It has been brought about according to the purpose and by the efficiency of God. What has happened He predetermined should occur, and to his working the event is to be exclusively referred. We are said to be predestinated, κατὰ πρόθεσιν, according to the purpose of God. In Eph_1:5 the same thing is expressed by saying: We were predestinated according to the good pleasure of his will; and in Rom_8:28, by saying: We are called according to his purpose. Two things are included in these forms of expression.

1. That what occurs was foreseen and foreordained. The plan of God embraced and ordered the events here referred to.

2. That the ground or reason of these occurrences is to be sought in God, in the determination of his will.

This however is not a singular case. The bringing certain persons to the enjoyment of the inheritance purchased by Christ, is not the only thing foreordained by God and brought about by his efficiency, and, therefore, the apostle generalizes the truth here expressed, by saying: We are predestinated according to the purpose of Him who worketh all things after the counsel of his own will. Everything is comprehended in his purpose, and everything is ordered by his efficient control. That control, however, is exercised in accordance with the nature of his creatures, so that no violence is done to the constitution which he has given them. He is glorified, and his purposes are accomplished without any injustice or violence.

The counsel of his will, κατὰ τὴν βουλὴν τοῦ θελήματὸς αὐτοῦ, means the counsel which has its origin in his will; neither suggested by others, nor determined by anything out of himself. It is therefore equivalent to his sovereign will.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

He applieth severally the benefit of vocation to the believing Jews, going back to the very fountain, that even they also may not attribute their salvation neither to themselves, nor to their stock, nor to any other thing, but to the only grace and mercy of God, both because they were called, and also because they were first called.

All things are attributed to the grace of God without exception, and yet for all that, we are not stocks, for he giveth us grace both to will and to be able to do those things that are good, Phil. 2:13.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

In whom--by virtue of union to whom.

obtained an inheritance--literally, "We were made to have an inheritance" [WAHL]. Compare Eph 1:18, "His inheritance in the saints": as His inheritance is there said to be in them, so theirs is here said to be in Him (Act 26:18). However, Eph 1:12, "That we should BE TO . . . His glory" (not "that we should have"), favors the translation of BENGEL, ELLICOTT, and others, "We were made an inheritance." So the literal Israel (Deu 4:20; Deu 9:29; Deu 32:9). "Also" does not mean "we also," nor as English Version, "in whom also"; but, besides His having "made known to us His will," we were also "made His inheritance," or "we have also obtained an inheritance."

predestinated-- (Eph 1:5). The foreordination of Israel, as the elect nation, answers to that of the spiritual Israelites, believers, to an eternal inheritance, which is the thing meant here. The "we" here and in Eph 1:12, means Jewish believers (whence the reference to the election of Israel nationally arises), as contrasted with "you" (Eph 1:13) Gentile believers.

purpose--repeated from "purposed" (Eph 1:9; Eph 3:11). The Church existed in the mind of God eternally, before it existed in creation.

counsel of his . . . will-- (Eph 1:5), "the good pleasure of His will." Not arbitrary caprice, but infinite wisdom ("counsel") joined with sovereign will. Compare his address to the same Ephesians in Act 20:27, "All the counsel of God" (Isa 28:29). Alike in the natural and spiritual creations, God is not an agent constrained by necessity. "Wheresoever counsel is, there is election, or else it is vain; where a will, there must be freedom, or else it is weak" [PEARSON].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 11. In whom] Christ Jesus; also we-believing Jews have obtained an inheritance-what was promised to Abraham and his spiritual seed, viz. the adoption of sons, and the kingdom of heaven, signified by the privileges under the Mosaic dispensation, and the possession of the promised land, but all these privileges being forfeited by the rebellion and unbelief of the Jews, they are now about to be finally cut off, and the believing part to be re-elected, and put in possession of the blessings promised to Abraham and his spiritual seed, by faith; for without a re-election, they cannot get possession of these spiritual privileges.

Being predestinated] God having determined to bring both Jews and Gentiles to salvation, not by works, nor by any human means or schemes, but by Jesus Christ; that salvation being defined and determined before in the Divine mind, and the means by which it should be brought about all being according to his purpose, who consults not his creatures, but operates according to the counsel of his own will, that being ever wise, gracious, and good.

The original reference is still kept up here in the word προορισθεντες, being predestinated, as in the word προορισας Eph 1:5. And as the apostle speaks of obtaining the inheritance, he most evidently refers to that of which the promised land was the type and pledge. And as that land was assigned to the Israelites by limit and lot, both of which were appointed by God so the salvation now sent to the Gentiles was as expressly their lot or portion, as the promised land was that of the people of Israel. All this shows that the Israelites were a typical people; their land, the manner of possessing it, their civil and religious code, c., c., all typical and that in, by, and through them, God had fore-determined, fore-described, and fore-ascertained a greater and more glorious people, among whom the deepest counsels of his wisdom should be manifested, and the most powerful works of his eternal mercy, grace, holiness, goodness, and truth, be fully exhibited. Thus there was nothing fortuitous in the Christian scheme all was the result of infinite counsel and design. See Clarke on Eph 1:5.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

11. Through whom also we have obtained an inheritance. Hitherto he has spoken generally of all the elect; he now begins to take notice of separate classes. When he says, WE have obtained, he speaks of himself and of the Jews, or, perhaps more correctly, of all who were the first fruits of Christianity; and afterwards he comes to the Ephesians. It tended not a little to confirm the faith of the Ephesian converts, that he associated them with himself and the other believers, who might be said to be the first-born in the church. As if he had said, “The condition of all godly persons is the same with yours; for we who were first called by God owe our acceptance to his eternal election.” Thus, he shews, that, from first to last, all have obtained salvation by free grace, because they have been freely adopted according to eternal election.

Who worketh all things. The circumlocution employed in describing the Supreme Being deserves attention. He speaks of Him as the sole agent, and as doing everything according to His own will, so as to leave nothing to be done by man. In no respect, therefore, are men admitted to share in this praise, as if they brought anything of their own. God looks at nothing out of himself to move him to elect them, for the counsel of his own will is the only and actual cause of their election. This may enable us to refute the error, or rather the madness, of those who, whenever they are unable to discover the reason of God’s works, exclaim loudly against his design.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

11. In whom also we] “We” is not emphatic. The emphasis (“also” or “even”) is on the actual attainment, not on the persons attaining. Not only was the “mystery made known to us,” but we came in fact to share its blessing.

have obtained an inheritance] Better, were taken into the inheritance, made part of “the Lord’s portion, which is His people” (Deu_32:9). The Gr. verb occurs here only in N. T. and not at all in LXX. In later Church language the verb was used of ordination, reception among the clergy (clêros, lot; men selected by lot).

predestinated] to this admission among the Lord’s own.—On the word, see note above on Eph_1:5.

according to the purpose of him who worketh, &c.] The stress is not only upon the sovereignty but upon the effectuality of the Divine purpose. He Who supremely wills, going in His will upon reasons which are indeed of His own, also in fact carries out that will; so that with Him to preordain is infallibly to accomplish.—The Gr. verb rendered “worketh” is a compound; lit. “in-worketh.” The usage of the verb warns us not to press this, but on the other hand the “in” comes out more often than not in the usage. This suggests the explanation, “worketh in us;” a special reference of Divine power to the process of grace in the soul and the Church. Cp. Php_2:13.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

In whom also we have obtained an inheritance,.... Or a part and lot; that is, have obtained one in Christ, in his person, and in his fulness of grace, in the blessings and promises which are in him; or have obtained to be the Lord's clergy, or heritage, to be his portion and inheritance; or rather to have an inheritance in him by lot, meaning the incorruptible and eternal inheritance of glory and happiness in heaven; to which elect men are chosen in Christ, and are begotten to a lively hope of through his resurrection from the dead; and which his righteousness gives a right unto, and his grace a meetness for; and which is now in his hands, and will be given to them through him: and this is said to be obtained by lot, as the word signifies, in allusion to the land of Canaan, which was divided by lot to the children of Israel; and to show that it is not by works of righteousness done by men, but by the sovereign disposal of God; and that everyone shall have his share, and that certainly; for this is not designed to represent it as a casual, or contingent thing. The Alexandrian copy reads, "in whom also we are called"; and so the Vulgate Latin version, "in whom also we are called by lot"; and the Syriac version, "in him", or "by him we are chosen", which agrees with the next clause:

being predestinated according to the purpose of him, who worketh all things after the counsel of his own will: predestination is not only to sonship, but to an inheritance; it not only secures the grace of adoption, but prepares and provides an heavenly portion: and this act of predestination proceeds according to a purpose; according to a purpose of God, which can never be frustrated; and according to the purpose of "that God", as one of Stephens's copies reads, that is the author of all things but sin; of the works of creation and of providence, and of grace and salvation; and who works all these according to his will, just as he pleases, and according to the counsel of it, in a wise and prudent manner, in the best way that can be devised; for he is wonderful in counsel, and excellent in working; wherefore his counsel always stands, and he does all his pleasure: and hence the inheritance which the saints obtain in Christ, and are predestinated to, is sure and certain.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

11 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:

Ver. 11. We have obtained inheritance] Or we are taken into the Church, as magistrates were by lot into their office. Or we are made God’s inheritance, as Deu 32:9. It imports our free and unexpected vocation. In sortem adsciti sumus, εκληρωθημεν; we were sorted out, singled out for a picked peculiar people.

After the counsel of his own will] God doth all by counsel, and ever hath a reason of his will, which though we see not for the present, we shall at the last day. Meanwhile submit.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

In whom also we have obtained an inheritance - We who are Christians. Most commentators suppose that by the word “we” the Jews particularly are intended, and that it stands in contradistinction from “ye,” as referring to the Gentiles, in Eph 1:13. This construction, they suppose is demanded by the nature of the passage. The meaning may then be, that the Jews who were believers had “first” obtained a part in the plan of redemption, as the offer was first made to them, and then that the same favor was conferred also on the Gentiles. Or it may refer to those who had been first converted, without particular reference to the fact that they were Jews; and the reference may be to the apostle and his fellow-laborers. This seems to me to be the correct interpretation. “We the ministers of religion first believed, and have obtained an inheritance in the hopes of Christians, that we should be to the praise of God’s glory; and you also, after hearing the word of truth, believed;” Eph 1:13. The word which is rendered “obtained our inheritance” - κληρόω klēroō - means literally “to acquire by lot,” and then to obtain, to receive. Here it means that they had received the favor of being to the praise of his glory for having first trusted in the Lord Jesus.

Being predestinated - Eph 1:5.

According to the purpose - On the meaning of the word “purpose,” see the notes, Rom 8:28.

Of him who worketh all things - Of God, the universal agent. The affirmation here is not merely that God accomplishes the designs of salvation according to the counsel of his own will, but that “he does everything.” His agency is not confined to one thing, or to one class of objects. Every object and event is under his control, and is in accordance with his eternal plan. The word rendered “worketh” - ἐνεργέω energeō - means to work, to be active, to produce; Eph 1:20; Gal 2:8; Phi 2:13. A universal agency is ascribed to him. “The same God which “worketh” all in all;” 1Co 12:6. He has an agency in causing the emotions of our hearts. “God, who worketh in you both to Will and to do of his good pleasure;” Phi 2:13. He has an agency in distributing to people their various allotments and endowments. “All these worketh that one and the self-same Spirit, dividing to every man severally as he will;” 1Co 12:11.

The agency of God is seen everywhere. Every leaf, flower, rose-bud, spire of grass; every sun-beam, and every flash of lightning; every cataract and every torrent, all declare his agency; and there is not an object that we see that does not bespeak the control of an All-present God. It would be impossible to affirm more explicitly that God’s agency is universal, than Paul does in the passage before us. He does not attempt to prove it. It is one of those points on which he does not deem it necessary to pause and reason, but which may be regarded as a conceded point in the discussion of other topics, and which may be employed without hesitation in their illustration. Paul does not state the “mode” in which this is done. He affirms merely the fact. He does not say that he “compels” men, or that he overbears them by mere physical force. His agency he affirms to be universal; but it is undoubtedly in accordance with the nature of the object, and with the laws which he has impressed on them.

His agency in the work of creation was absolute and entire; for there was nothing to act on, and no established laws to be observed. Over the mineral kingdom his control must also be entire, yet in accordance with the laws which he has impressed on matter. The crystal and the snow are formed by his agency; but it is in accordance with the laws which he has been pleased to appoint. So in the vegetable world his agency is everywhere seen; but the lily and the rose blossom in accordance with uniform laws, and not in an arbitrary manner. So in the animal kingdom. God gives sensibility to the nerve, and excitability and power to the muscle. He causes the lungs to heave, and the arteries and veins to bear the blood along the channels of life; but it is not in an arbitrary manner. It is in accordance with the laws which he has ordained and he never disregards in his agency over these kingdoms.

So in his government of mind. He works everywhere. But he does it in accordance with the laws of mind. His agency is not exactly of the same kind on the rose-bud that it is on the diamond nor on the nerve that it is on the rose-bud, nor on the heart and will that it is on the nerve. In all these things he consults the laws which he has impressed on them; and as he chooses that the nerve should be affected in accordance with its laws and properties, so it is with mind. God does not violate its laws. Mind is free. It is influenced by truth and motives. It has a sense of right and wrong. And there is no more reason to suppose that God disregards these laws of mind in controlling the intellect and the heart, than there is that he disregards the laws of crystalization in the formation of the ice, or of gravitation in the movements of the heavenly bodies. The general doctrine is, that God works in all things, and controls all; but that “his agency everywhere is in accordance with the laws and nature of that part of his kingdom where it is exerted.” By this simple principle we may secure the two great points which it is desirable to secure on this subject:

(1) The doctrine of the universal agency of God; and,

(2) The doctrine of the freedom and responsibility of man.

After the counsel of his own will - Not by consulting his creatures, or conforming to their views, but by his own views of what is proper and right. We are not to suppose that this is by “mere” will, as if it were arbitrary, or that he determines anything without good reason. The meaning is, that his purpose is determined by what “he” views to be right, and without consulting his creatures or conforming to their views. His dealings often seem to us to be arbitrary. We are incapable of perceiving the reasons of what he does. He makes those his friends who we should have supposed would have been the last to have become Christians. He leaves those who seem to us to be on the borders of the kingdom, and they remain unmoved and unaffected. But we are not thence to suppose that he is arbitrary. In every instance, we are to believe that there is a good reason for what he does, and one which we may be permitted yet to see, and in which we shall wholly acquiesce.

The phrase “counsel of his own will” is remarkable. It is designed to express in the strongest manner the fact that it is not by human counsel or advice. The word “counsel” - βουλή boulē - means “a council” or “senate;” then a determination, purpose, or decree; see Robinson’s Lexicon. Here it means that his determination was formed by his own will, and not by human reasoning. Still, his will in the case may not have been arbitrary. When it is said of man that he forms his own purposes, and acts according to his own will, we are not to infer that he acts without reason. He may have the highest and best reasons for what he does, but he does not choose to make them known to others, or to consult others. So it may be of God, and so we should presume it to be. It may be added, that we ought to have such confidence in him as to believe that he will do all things well. The best possible evidence that anything is done in perfect wisdom and goodness, is the fact that God does it. When we have ascertained that, we should be satisfied that all is right.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

In Christ we also are called by lot; i.e. to this happy lot, this share and state of eternal happiness, (he seems to speak with an allusion to the manner by which the lands of a temporal inheritance was distributed to the Israelites, in Palestine) that we (ver. 12) who are saved, may be to the praise of his glory; might praise God for ever in the kingdom of his glory; particularly we Jews, who before hoped in the Messias to come, and also you Gentiles, who now having heard the gospel, have believed in Christ, and who, together with all Christians, have been now sealed as it were with the holy Spirit of promise; i.e. by the Spirit promised, and all those spiritual graces which are an earnest and pledge, which give us an assurance of our future glory and happiness. For our redemption from our sins, and in order to the acquired possession, to the possession of that glorious happiness which Christ, by his incarnation and death, hath acquired for us. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

In whom we; we apostles and others elect of the Jewish nation, we who first trusted in Christ, Eph 1:12.

Have obtained an inheritance; are called, or brought into the participation of an inheritance, or have a right given us to it as by lot: in allusion to the twelve tribes having, in the division of the land of Canaan, their inheritances assigned them by lot. He shows that they did not first seek it, much less deserve it, but God cast it upon them: their lot fell in the heavenly inheritance, when others did not.

Being predestinated; this, as well as the forementioned privileges, was designed to us by eternal predestination, and though it be free, and without our procuring, yet in respect of God it is not casual, but of his ordering.

Who worketh all things, powerfully and effectually,

after the counsel of his own will; i.e. that infinite wisdom of God, which is always in conjunction with his will, whereby he acts wisely as well as freely, and though not by deliberation, which falls beneath his infinite perfection, yet with his greatest reason and judgment.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

3. In which reconciliation we (Paul and brethren) have obtained lot, 11-12.

In this universal divine ideal of restoration, his brethren and self (inferentially including all believers) have realized a happy lot by faith. Their ideal election in eternity past has become a real election in the present. They have come within the scope of that predestination that infallibly connects trust in Christ to a real share in the divine reconciliation.

11. Obtained an inheritance—The Greek verb for this phrase, εκληρωθημεν, is derived from a root (κληρος) signifying lot, and radically means to acquire by lot, and thence to acquire by inheritance, or any other mode of allotment or distribution. And being in the passive form here, it might be rendered have been inherited. The sense would then be, not that the elect has obtained an inheritance, but that the elect is itself the inheritance of Christ in the restitution. That would make an impressive and truly biblical idea; Act_20:28, Tit_2:14, and in the Old Testament, Exo_19:5; Deu_7:6; Deu_14:2; Deu_26:18. This construction is adopted by Afford, Ellicott, and many others. But it is certainly wrong; being contradicted, as we may show, at several subsequent points, and especially in Eph_1:13-14, where unquestionably it is the elect who are sealed over as obtainers of the inheritance, and not as being inherited. Meyer has shown that the active meaning of the word is admissible.

According to some commentators (see Meyer) the lot, as meaning a die, indicates here the pure groundlessness of an individual election, “because in the elect themselves there is no cause why they should be elected rather than others.” That is, our holy God decides the eternal salvation or damnation of immortal souls without reason, with a fortuity imaged by the casting of a die or the tossing of a copper! Such an interpretation sinks both the divine character and the authority of Scripture below the level of moral respect. The glory of our election, forsooth, is due to the chance that turned us up heads! All this is contradicted by the words purpose and counsel, indicating a divine fore-deliberated choice in view of the proper conditioned quality of the object chosen. It is as gratuitous an interpretation as it is abhorrent; for the word is used abundantly, without any reference to chance, to signify inheritance, estates, lands.

The reference to the allotment of the tribes in Canaan, the land of promise, is not to be held as subsidiary, but as a key to all that follows. The restitution of Eph_1:10 is unto God’s Canaan, which we have by him inherited. It is to this restitution-land that we believers, having inherited, are predestinated, sealed over by the Spirit of promise—promise, namely, of the restitution-land; which Spirit is our first instalment (earnest) thereof (namely, of the land) until the completed redemption (initiated at Eph_1:7) of the originally purchased possession. The entire body of commentators, ancient and modern, so far as we know, seem to have failed to grasp this clew, and so appear to miss the meaning.

Predestinated—Being fore-destinated to the gracious rewards of faith. See on Eph_1:5. The rewards to which they are destined is the allotment into the restoration as partakers of the inheritance from Jehovah. All things, must not be limited either to Jews and Gentiles, or to the things of the kingdom of Christ; for it is Paul’s purpose to trace the origin of the holy Church back to God, the almighty Ruler of all things. It does not thence follow that physical events and free volitions are worked alike. In the former, God’s immanent energy originates and directs all action by such uniformity as assumes to us the aspect of necessary law; but in the free agent God supplies the energy for action, while it is the very property of the freedom of the agent that within—in the area of his freedom—he directs his own actions. Yet these free actions it is the prerogative of Infinite Wisdom to take into his plan, and work them in accordance with his own counsel to his own glorious ends. Note on Mat_11:25, and on Romans 9. Counsel belongs to the deliberative intellect, and the word here denotes the final conclusion attained by the deliberation, and adopted by the will. God’s counsel, therefore, in full view of all possible results, from all possible courses, results in a choice of absolute wisdom.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Even in him in whom we wore also made his inheritance. This is the literal rendering of ejklhrwqhmen, and it is more expressive than the A.V, "In whom also we have obtained an inheritance." God taking us for his own heritage involves more than our getting an inheritance from God. (see Deu_4:20, "The Lord hath taken you... to be unto him a people of inheritance It is implied that God will protect, care for, improve, and enjoy his own inheritance; he will be much with them and do all that is necessary for them. Formerly God"s inheritance was Israel only; but now it is much wider. All that God was to Israel of old he will be to his Church now. Having been predestinated according to the purpose. The reason why the reference to predestination is repeated is to show that this new privilege of the whole Church as God"s inheritance is not a fortuitous benefit, but the result of God"s deliberate and eternal foreordination; it rests therefore on an immovable foundation. Of him who worketh all things after the counsel of his will. Predestination is not an exception to God"s usual way of working; he works, or works out (ejnergoutov) all things on the same principle, according to the decision to which his will comes. When we think of the sovereign will of God as determining all things, and in particular determining who are to be his heritage, we must remember how differently constituted the will of an infinitely holy Being is from that of frail and fallen creatures. The fallen creature"s will is often whimsical, the result of some freak or fancy; often, too, it is the outcome of pride, avarice, sensual affection, or some other evil feeling; but God"s will is the expression of his infinite perfections, and must always be infinitely holy, wise, and good. Willfulness in man is utterly different from willfulness in God; but the recoil we often have from the doctrine of God"s doing all things from his mere bene placitum, or according to the counsel of his own will, arises from a tendency to ascribe to his will the caprice which is true only of our own.

Vers. 11, 12.

The believer"s inheritance.

This is for the children, who are not only partakers of the knowledge of redemption, but heirs of God, and joint-heirs with Christ Jesus. (Rom_8:17) Property in this world usually goes by inheritance, but it is not so with Heaven"s highest blessings. They are "not of blood, neither of the will of man," but of God. The serious question suggests itself Have we any part or lot in the great gathering together in Christ of which the apostle has just spoken? "We have obtained an inheritance.

I THE NATURE OF THIS INHERITANCE. It is difficult to describe it, because "it doth not yet appear what we shall be;" but it is described more negatively than positively in Scripture, rather by the absence of certain things, that we may the better understand the things that are really present in it. It is "incorruptible, undefiled, and unfading;" there shall be in our future life no more death, nor curse, nor night, nor weeping, nor sin, nor transitoriness. But it is possible to gather up from Scripture some of the positive elements in our future inheritance. Man"s twofold nature, as body and spirit, demands a twofold satisfaction.

1. There are many mansions in our Father"s house; there are heavenly places not made with hands; there is a better and more enduring substance in store for us. The promise of Jesus, "Where I am, there ye shall be also," carries with it the assurance that our future home will be adorned with all the art and workmanship and glory our Redeemer has lavished upon this world, with all its sins and miseries. It cannot be that the Son, the Creator, will be less powerful when he stands at the head of a redeemed world, or less willing to show forth his glory as the Author of all the beauty which has been ever seen or dreamt of. Whether our future home is to be a star, or a galaxy of worlds, or a vast metropolis, it is reasonable to suppose that it will display infinitely more material glory, as the expression of his creative genius and his infinite love, than he has ever lavished upon this beautiful world, with all its deep scars and its traces of sin and sorrow.

2. But there are certain spiritual aspects of our future inheritance, concerning which we may speak with more confidence.

(1) There will be a vast increase of knowledge as well as of the capacity of knowing. We shall know even as we are known. (1Co_13:12) It will be a knowledge which will dispel error, disagreement, ignorance, which will make us marvel at our own past childishness.

(2) There will be holiness, for "without holiness no man shall see the Lord;" and the Church will be presented to him at last "without spot," because without a trace of corruption; "without wrinkle," because without one trace of decay, but "holy and without blemish". (Eph_5:27)

(3) There will be rest and satisfaction of heart. The weary heart of man says, "I have seen an end of all perfection," but the believer can say in happy assurance, "I shall be satisfied when I awake in thy likeness" (Psa_17:15) "Blessed are the dead which die in the Lord, for they shall rest," not from their works, but only from their labors." Their rest will be that of joyful strength, of congenial employment, in a perfect world.

(4) It will be a social blessedness; for the elect shall be gathered from the four winds, that they may dwell together, seeing the same glory, singing the same songs, and rejoicing, in the presence of the same Lord. "To be with Christ" is not inaptly described as the hope of the believer, for he is the chief and central Source of the heavenly joy.

II BELIEVERS HAVE THE INHERITANCE THROUGH CHRIST. "In whom we have obtained an inheritance." It is not a hereditary possession, like an entailed estate; for grace does not run in the blood. It comes to us through Christ. He purchased it with his blood. His righteousness gives us a title to it, as his grace gives us "a meetness for the inheritance of the saints in light;" and now he keeps possession of it for us, writing our names upon the royalties of heaven, and will put us into full and final Possession at the last day.

III THE INHERITANCE IS ACCORDING TO THE DIVINE PURPOSE; for we are "predestinated according to the purpose of him who worketh all things after the counsel of his "own will." We are predestinated, not to adoption merely, but to the inheritance that it involves. The Lord provides a heavenly portion. It is a sure portion, because it is according to a purpose that cannot be frustrated. Grace is the key-note of this Epistle. Our salvation is first and last of grace.

IV THE END OR DESIGN IS TO PROMOTE GOD"S GLORY. "That we should be to the praise of his glory." Believers are either in their lives to be "living epistles of Christ, to be known and read of all men," as instances of the power of Divine grace, or they are to set forth his praises by ascribing everything to his grace and nothing to their own merit. T.C.

Vers. 11-14.

Priority in the purpose of redemption.

The connecting thought is the divulging of the purpose of redemption (ver. 9), in which there is development and a consummation (ver. 10). Under successive epochs or dispensations men must occupy different standpoints relative" to the purpose as more or less fully manifested. And there are those to whom it is earlier divulged than to others. The conspicuous instance is that of Jews and Gentiles. There is a special reference here to Jewish Christians and Gentile Christians; and as the entire community of believers are called children (ver. 5), we may indicate the point of priority by the earlier born and the later born.

I THE EARLIER BORN. "In him, I say, in whom also we were made a heritage, having been foreordained according to the purpose of him who worketh all things after the counsel of his will; to the end that we should be unto the praise of his glory, we who had before hoped in Christ." Jewish Christians are described as those who had before hoped in Christ. They did not vaguely hope, but they so grasped the promise of the Messiah that even from Abraham"s day they gladly looked forward to him; and as the time drew near they waited for the consolation of Israel. There were a few of them who had stood in a double relation to Christ, first as expectants of his coming, and then as blessed with the object of their hope. They could say in a special sense, "We who before," etc. But the same language could be used by the others (Paul among them) as identifying themselves with the pious of former generations. The hoping in him before he came implies the trusting in him as come, and it is as believers that they were made possessors of the inheritance. It is a theocratic word that is used as suiting Jewish Christians. The theocratic life was saturated with the idea of the inheritance all down the generations. Great importance was attached to the lot in each tribe and family being preserved entire. And now, when the earthly Canaan as a type was fading into the past, were they the first to be put into possession of the enduring substance. Why were they thus the first in privilege? Why have we had only a few years, while others, sainted, have had hundreds of years of redeemed existence? Why are we blessed with the gospel while multitudes are placed after us still unblessed? There is an evident pointing to conditions of redemption as lying beyond our control, as determined by the Divine sovereignty. And we can only say, as here, that it is foreordered according to the purpose of him, etc. He is absolutely free to assign some a more favored "lot" than others. He causes it to rain upon one city and causes it not to rain upon another city. (Amo_4:7) He causes it to rain, with the rains of his Spirit, earlier upon some and later upon others. Their being put first was "to the praise of his glory." We are not to think of this priority under the Divine administration as though it were not glorifying to God. We must think of it, as of all else connected with redemption, that there is that rich grace in it which is characterized by wisdom and prudence (ver. 8). We must believe it to be the best method by which God can compass the end he has in view. We who are to thank God for all men are to thank God especially for the earlier born of the redeemed. They will thank God too; but the glory that God has in them is not merely their matter, it is ours as well, and calls for our song of praise. Especially shall we feel the reasonableness of such priestly service if we go on to think of those who are brought to Christ through the instrumentality of the first born.

II THE LATER BORN. "In whom ye also, having heard the word of the truth, the gospel of your salvation." These were the Gentile Christians. Christ was the Desire of all nations. The Gentile world in its want and woe called for a Savior. But it could not be said that they, Gentiles by extraction, had in their generations hoped in Christ. When he came it was to "his own;" and it was only after the Jews, even under the new dispensation, that they "heard." Every generation has a duty to perform to the next. It is to tell what they themselves did hear. (Ps 78) We in Christian lands have a duty to perform to those placed behind us in Christian privileges. And "how shall they believe in him of whom they have not heard?". (Ro 10) This duty of telling rises out of our possession of "truth," our possession of "salvation." The truth which has a saving power in it is not the private property of any; but we are bound, as soon as we know the value of it, to seek to make it the property of others. It cannot be too widely possessed; it is as fitted to bless all as it is to bless one. And this saving truth we do not have in the varying element of our own thought. But we owe it to God that he has given the truth its proper form in the "word," salvation in "the gospel." And it is this gospel, this good word from God, which we have to make men to "hear." The Jewish Christians acted the part of the first born; for it was Jewish preachers who went forth to the Gentiles. "That all the Gentiles might hear," said the most heroic of them. And in Ephesus, in the face of difficulties (fighting with beasts), be made them to hear this word of truth, this gospel, etc. Hearing does not bring the certainty, but it brings the opportunity and the responsibility, of believing. And their opportunity in that heathen city they solemnly embraced. Faith came by hearing, the faith which sinners need for salvation. It was the right attitude toward the Savior, and, as it was not different from that of Jewish Christians, by that God with whom there is no difference, they, though later, were placed on the same level of blessing.

III THE EARLIER BORN AND THE LATER BORN HAVE CERTAIN THINGS IN COMMON. "In whom, having also believed, ye were sealed with the Holy Spirit of promise, which is an earnest of our inheritance, unto the redemption of God"s own possession, unto the praise of his glory.

1. A common seal.

(1) What the seal is the Holy Spirit of promise. And what could be more equalizing to Gentile Christians? (Act_2:15-17) This sealing with the Spirit implies a certain similarity of nature along with his power of working on us as the mighty Artificer.

(2) What is sealed on us the Divine image. That image is impressed on us in what is called character, as being something impressed. It is for us to be as wax under the working of the Spirit. It is the holiness of God that he who is the Holy Spirit seals on us.

(3) What is sealed to us that we are the sons of God. (Rom_8:16) In what the Spirit works in us of conformity to the Divine image do we obtain the comforting assurance that we are born of God.

2. A common guarantee.

(1) To what the guarantee pertains our inheritance. "If sons, then heirs." It is the inheritance formerly referred to. And the equalizing further is this, that the later born share it with the earlier born.

(2) How far the guarantee extends until the redemption (full) of the purchased possession. The "purchased possession" are the possessors of the inheritance. It is a theocratic word that was well understood. It was used to describe ancient Israel as property which the Lord had acquired for himself. We Christians now answer to the ancient designation. We are the successors of Israel, and therefore the Lord claims us as a people for his peculiar possession. (1Pe_2:9) We are the peculiar property of God by right of redemption. The price was formerly mentioned Christ"s blood (ver. 7). And the redemption, which was there viewed as begun in the forgiveness of sins, is now viewed as carried forward to completion; and it is only as fully redeemed that, we come into the full enjoyment of the inheritance.

(3) In what the guarantee consists the earnest of the Spirit. The earnest money is small in comparison with the full payment; but it is part, and is to be taken as a token that the whole will in due time be forthcoming. And so in what we enjoy now of the Spirit we have the foretaste and pledge of what the full inheritance will be.

3. They can join in a common doxology: "Unto the praise of his glory." Gregory of Nyssa, referring to the close of the Psalter, pictures the time "when the creatures shall be harmoniously united for one choral dance, and the chorus of mankind concerting with the angelic chorus shall become one cymbal of Divine praise, and the final song of victory shall salute God the triumphant Conqueror with shouts of joy." In this song the first born shall join with the later born, parents and teachers shall blend their voices with those who have come after them to glory; with no feeling of self-exaltation or of envy because of priority, but all rejoicing in the marvelous grace that has given them a place and God the victory. R.F.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Through whom we - Jews. Also have obtained an inheritance - The glorious inheritance of the heavenly Canaan, to which, when believers, we were predestinated according to the purpose of him that worketh all things after the counsel of his own will - The unalterable decree, "He that believeth shall be delivered;" which will is not an arbitrary will, but flowing from the rectitude of his nature, else, what security would there be that it would be his will to keep his word even with the elect?

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

How the plan of God is carried out in the individual cases is nest shown by the apostle:

v. 11. 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;

v. 12. that we should be to the praise of His glory, who first trusted in Christ.

v. 13. In whom ye also trusted, after that ye heard the Word of truth, the Gospel of your salvation; in whom also, after that ye believed, ye were sealed with that Holy Spirit of promise,

v. 14. which is the earnest of our inheritance, until the redemption of the purchased possession, unto the praise of His glory.

In Christ God has brought together the sum total of all believers, united them under the one Head. And now the apostle continues: In Him, in whom we have been allotted (chosen), having been foreordained according to the purpose of Him who effectively works all things after the counsel of His will. In Christ, according to the Greek word here used, an allotment was made by God, and since the special idea of determining by lot does not accord with the context, we may use "choose" or "elect" as a synonym. Incidentally, the thought that we were chosen for God’s inheritance, that we are heirs of eternal life, cannot be said to be foreign to the connection. We are chosen in being foreordained according to the purpose or previous determination of God; in God, in His design, in His will, our election unto faith and eternal life rests, not in any merit in ourselves. And God’s designs do not fail, His purpose is operative in all things after the counsel of His will. In all things, in the history of nations as well as in the life of individuals, His power directs and shapes all affairs, not according to arbitrary fancies, but according to a well-planned counsel; the determination to carry out the plan was preceded by mature deliberation.

The object of God in making this choice was: To the end that we should be unto the praise of His glory. The whole life of the Christians should serve for the praise of the glory of God. God wanted to be glorified in us, primarily through His grace and mercy, but then also through His might and power. See Isa 43:21. This purpose of God was realized first in the believing Jews, represented by Paul and the Jewish Christians in general: We who have aforetime (before this) put our hope in Christ. The true Israelites in the Jewish nation put their trust in the Messiah even before He appeared in the flesh, and many Jews accepted Him as their Savior before He gave the command to bring the Gospel-message to the Gentiles. In these people God actually carried out His eternal counsel, or election.

But God’s plan is not confined to the Jews: in whom also you, having heard the Word of Truth, the Gospel of your salvation, in whom also, having believed, you were sealed by the Holy Spirit of promise. In the case of the Gentiles also, as Paul here shows in addressing the Ephesian congregation, which consisted largely of Gentile Christians, God’s eternal purpose was realized. They have been brought to faith in Christ by accepting the Word of Truth, the message which testifies of the divine truth, the Gospel which tells them of the salvation gained by the Savior. In this way they have been sealed with the Holy Spirit of promise. When working faith, the Holy Ghost comes into the heart of man, dwells in him, becomes a seal of his faith, gives him the divine certainty that he belongs to God and will remain His own in time and eternity. Preservation in the true faith is a work of the Holy Ghost, who, as Luther has it, called us by the Gospel, enlightened us with His gifts, sanctified and kept us in the true faith.

The result therefore is: Who is the earnest of our inheritance for the redemption of the possession, to the praise of His glory. In Christ we have the redemption in His blood, the forgiveness of sins. This fact the Holy Spirit has impressed upon us by faith. And therefore He Himself is our earnest-money, our guarantee and assurance, that our final redemption from all evils of body and soul, of property and honor, will come, that we, the redeemed of the Lord, His own peculiar people, shall enter upon the possession and enjoyment of our inheritance in heaven. And with this consummation of our hopes the praise of the glory of God will also reach the state of perfection; then we shall exalt Him and all that He has done for us, world without end. Note: The election of grace always refers to the entire plan of God with reference to the chosen. It is not an absolute decree, but was made in Christ and is founded in the divine promises. Its acceptance is done by the certainty of faith.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Our apostle having hitherto spoken of the glorious privileges of the gospel in general, he comes now to make application of this his doctrine, first to the Jews, and next to the Gentiles in particular.

As to the Jews, who were first called by Christ and his apostles, and who were the first that trusted or hoped in Christ for salvation, before there was any considerable number of converts among the Gentiles, he declares, that these Jewish believers, whereof himself was one, had in and through Christ, obtained a right to be God’s portion and a peculiar people: but together with their being God’s portion, they should have a right to an inheritance. In whom we have obtained an inheritance; namely, an inheritance in the heavenly Canaan, the inheritance of the saints in light; and to this inheritance, says he, you have been appointed, God having fore-or-dained that this inheritance should be the portion of all believers, and the consequent of faith in Christ, by virtue of which we become the sons of God, and all this to the praise of his own glory; that is, to the intent that his glorious attributes of wisdom, goodness, and mercy, might be acknowledged and highly praised.

Learn hence, 1. That to be called to faith, and brought to believe in Christ, before others, is a favour and special prerogative which some persons have above others. We who first believed in Christ. It is an high honour above all others, to be in Christ before others, Who were in Christ before me Rom 16:7.

Learn, 2. That as all believers are God’s portion, and the lot of his inheritance, so they do obtain from him right and title to a lot and share in an inheritance incorruptible, undefiled, and that fadeth not away, reserved in the heavens for them: We have obtained an inheritance.

Learn, 3. That Jesus Christ the Mediator, is that person in, by, and through whom, believers are instituted to this inheritance: In whom, &c. Christ hath purchased this inheritance for them; he hath promised it to them; he has already taken, and still keeps possession of it for them; and he will put them into the full and final possession of it at the great day.

Learn, 4. That the great end and design of God, in all the distinguishing favours and benefits which by Jesus Christ we obtain from him, is this,That we should be to the praise of his glory.

The words may be understood,

1. Passively; the praise of his glory was to be manifested in them.

2. Actively; that the high praises of God were to be set forth by them.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

11. In whom we were made a heritage. See the Revision. We are in Christ made the heritage of God, or God's part. Having been predestinated. According to his will he predestinated us, the church, to the adoption of sons, and to be his heritage.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

we were appointed as heirs

This can be stated in active form. AT: "God chose us to be heirs" (See: Active or Passive)

We were decided on beforehand

This can be stated in active form. AT: "God chose us ahead of time" or "God chose us long ago" (See: Active or Passive)

we were appointed as heirs ... We were decided on beforehand

By means of these pronouns "we," Paul is referring to himself and the other Jewish Christians, those who trusted Christ before the Ephesian believers did. (See: Exclusive and Inclusive "We")

so that we might be the first

Again, the word "we" refers to the Jewish believers who first heard the good news, not the believers at Ephesus. (See: Exclusive and Inclusive "We")

so we would be for the praise of his glory

"so that we would live to praise him for his glory"

so that we might be the first ... so we would be for the praise

Once again, the pronouns "we" refer to Paul and the other Jewish believers, not to the Ephesian believers. (See: Exclusive and Inclusive "We")

translationWords

chosen one

praise

glory

confidence

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

11.] in Him (emphatic repetition, to connect more closely with Him the following relative clause), in whom we (Christians, all, both Jews and Gentiles; who are resolved below into ἡμεῖς and ὑμεῖς: see on ver. 12) were also (besides having, by His purpose, the revelation of His will, ver. 9.

Not ‘we also,’ καὶ ἡμεῖς, as vulg. “in quo etiam nos …,” nor as E. V. ‘in whom also’) taken for His inheritance (κληρόω, in its ordinary meaning, ‘to appoint by lot,’—then ‘to appoint’ generally: κληροῦμαι, mid. ‘to get, or possess any thing by such appointment.’ The aorist passive, if ever taken in a middle sense, cannot be thus understood here, on account of εἰς τὸ εἶναι following. Confining ourselves therefore to the strict passive sense, we have three meanings apparently open to us: (1) ‘we were appointed by lot.’ So Chrys., Thl., vulg. (sorte vocati sumus), Erasm. (sorte electi sumus). Chrys. supposes this apparently fortuitous choice to be corrected by προορ. κ.τ.λ. following: ‘we were allotted, yet not by chance:’ others justify it, as Estius, ‘quia in ipsis electis nulla est causa cur eligantur præ aliis.’ But to this Meyer properly opposes the fact, that we are never by St. Paul said to be chosen by any such θεία τύχη, but only by the gracious purpose of God: cf. Plato, Legg. vi. p. 759 c: κληροῦν οὕτω τῇ θείᾳ τύχῃ ἀποδιδόντα. (2) ‘we were made partakers of the inheritance,’ i.e. of the Kingdom of God, as Israel of Canaan,—Act 26:18: Col 1:12. This is adopted by Harl., and Mey., and many others. But it seems without authority from usage: the instance which Mey. quotes from Pind., Ol. viii. 19, κληροῦν τινι, not bearing this rendering. And besides, the context is against it: ἐκληρώθημεν being followed, as Stier observes, not by εἰς τὸ ἔχειν ἡμ., but by εἰς τὸ εἶναι ἡμ., and thus pointing at something which ‘we’ are to become, not to possess. Another reason, see below. (3) ‘we were made an (God’s) inheritance.’ This (Grot., Beng., Olsh., De W., Stier, Ellic., al.) seems to me the only rendering by which philology and the context are alike satisfied. We thus take the ordinary meaning of κληρόω, to assign as a κλῆρος: and the prevalent idea of Israel in the O. T. is as a people whom the Lord chose for His inheritance; cf. Deu 4:20, ὑμᾶς ἔλαβεν ὁ θεὸς … εἶναι αὐτῷ λαὸν ἔγκληρον: ib. 9:29; 32:9; 3 Kings 8:51, al. Flatt cites from Philo (qu. ref.?), ᾧ προσκεκλήρωνται, διότι τοῦ σύμπαντος ἀνθρώπων γένους ἀπενεμήθη οἵα τις ἀπαρχὴ τῷ ποιητῇ κ. πατρί. Olsh. calls this ‘the realization in time of the ἐκλογὴ ἐν χριστῷ spoken of before,’ viz. by God taking to Himself a people out of all nations for an inheritance—first in type and germ in the O. T., then fully and spiritually in the N. T. This interpretation will be further substantiated by the note on ver. 12 below), having been predestined (why mention this again? Harl. maintains that it here applies to the Jews only, and refers to their selection (according to him to possess the inheritance) by God: but this cannot be, because as remarked above, ἡμᾶς, which first brings up the difference, does not occur yet. The true answer to the question lies in this,—that here first the Apostle comes to the idea of the universal Church, the whole Israel of God, and therefore here brings forward again that fore-ordination which he had indeed hinted at generally in ver. 5, but which properly belonged to Israel, and is accordingly predicated of the Israel of the Church) according to (in pursuance of) the purpose (repeated again (see above) from ver. 9: cf. also ch. 3:11) of Him who works (energizes; but especially in and among material previously given, as here, in His material creation, and in the spirits of all flesh, also His creation) all things (not to be restricted, as Grot., to the matter here in hand, but universally predicated) according to the counsel of His will (the βουλή here answers to the εὐδοκία ver. 5,—the definite shape which the will assumes when decided to action—implying in this case the union of sovereign will with infinite wisdom),

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

In Him. Resuming emphatically : in Christ.

We have obtained an inheritance [εκληρωθημεν] . Only here in the New Testament. From klhrov a lot. Hence the verb means literally to determine, choose, or assign by lot. From the custom of assigning portions of land by lot, klhrov acquires the meaning of that which is thus assigned; the possession or portion of land. So often in the Old Testament. See Sept., Num 34:14; Deu 3:18; Deu 14:4, etc. An heir [κληρονομος] is originally one who obtains by lot. The A. V. here makes the verb active where it should be passive. The literal sense is we were designated as a heritage. So Rev., correctly, were made a heritage. Compare Deu 4:20, a people of inheritance [λαον εγκληρον] . Also Deu 32:8, 9.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.