Efésios 1:4

According as (i.e., inasmuch as) he hath chosen us in him before the foundation of the world. — Again it should be, He chose us for Himself. The eternal election of God is inseparably connected with the blessing of the Spirit. This passage stands alone in St. Paul’s Epistles in its use of this word “chosen” in connection with God’s eternal purpose, “before the foundation of the world” — a phrase only applied elsewhere to the eternal communion of the Son with the Father (João 17:24), and to the foreordaining of His sacrifice in the divine counsels (1 Pedro 1:20). The word “chosen” itself is used by our Lord of His choice of the Apostles (João 6:70; João 13:18; João 15:16); but in one case with the significant addition, “one of you is a devil,” showing that the election was not final. It is similarly used in the Acts (Atos 1:2; Atos 1:24; Atos 6:5; Atos 15:7; Atos 15:22; Atos 15:25) of His choice or the choice of the Apostles; and once (Atos 13:7) of the national election of Israel. In 1 Coríntios 1:27 (the only other place where it is used by St. Paul), and in Tiago 2:5 it refers to choice of men by God’s calling in this world. Clearly in all these cases it is applied to the election of men to privilege by an act of God’s mercy here. In this passage, on the contrary, the whole reference is to the election “in Christ,” by the foreknowledge of God, of those who should hereafter be made His members. From this examination of Scriptural usage it is clear that the visible election to privilege is constantly and invariably urged upon men; the election in God’s eternal counsels only dwelt upon in passages which (like this or Romanos 9:11) have to ascend in thought to the fountain-head of all being in God’s mysterious will. It will be observed that even here it clearly refers to all members of the Church, without distinction.

That we should be holy and without blame before him. — In these words we have the object of the divine election declared, and the co-operation of the elect implied, by the inseparable connection of holiness with election. There is an instructive parallel in Colossenses 1:22 : — “He hath reconciled you in the body of His flesh through death, to present you holy and unblamable, and unreprovable in His sight.” The word “without blame,” or “unblamable,” is properly without blemish; and the word “unreprovable” more nearly corresponds to our idea of one unblamable — i.e., one against whom no charge can be brought. Here God is said to have “chosen” us, in the other passage to have “presented” us (comp. the sacrificial use of the word in Romanos 12:1), in Christ, to be “holy and without blemish.” It seems clear that the words refer not to justification in Christ, but to sanctification in Him. They express the positive and negative aspects of holiness; the positive in the spirit of purity, the negative in the absence of spot or blemish. The key to their interpretation is to be found in the idea of Romanos 8:29, “whom He did foreknow, He did predestinate to be conformed to the image of His Son.” The word “without blame” is applied to our Lord (in Hebreus 9:14; 1 Pedro 1:19) as a lamb “without blemish.” To Him alone it applies perfectly; to us, in proportion to that conformity to His image. The words “before Him” refer us to God’s unerring judgment as contrasted with the judgment of men, and even our own judgment on ourselves. (Comp. 1 Coríntios 4:3; 1 João 3:20.)

In love. — If these words are connected with the previous verse, they must be taken with “He hath chosen us,” in spite of the awkwardness of the dislocation of order. But it is best to connect them with the verse following, “Having predestinated us in love.”