(6) To the praise of the glory of his grace.--That is, for the acknowledgment by all God's creatures of the gloriousness of His grace; or, in other words, for the acknowledgment that God's essential glory is best manifested in His grace--that He "declares His almighty power most chiefly in showing mercy and pity." So in Exodus 33:18-19, to the request, "Show me Thy glory," the answer is, "I will make my goodness to pass before thee . . . and will be gracious to whom I will be gracious." (Comp. Exodus 34:5-7.) He is pleased to consider His glory best realised in the spectacle of souls redeemed and regenerate by His grace, and to decree that it should be thus realised for our sakes. "Wherefore would He have us praise and glorify Him? It is that our love to Him may be kindled more fervently. He desires not our service, nor our praise, nor anything else except our salvation" (Chrysostom's First Homily on the Ephesians).
Wherein he hath made us accepted in the beloved.--The verb here rendered "made us accepted," is the same verb used in Luke 1:28 (and nowhere else in the New Testament), where we translate "highly favoured." Etymologically it means to "bestow grace upon;" the tense here is the past tense, not the perfect Hence the meaning is (in connection with the previous clause), "His grace, which He bestowed upon us in the Beloved"--in virtue of our unity with "His beloved Son, in whom He is well pleased" (Matthew 3:17). This special title is given to our Lord to mark a connection with the "love" declared in the last verse to be the source of God's predestination. It is a love to all mankind, as in God's foreknowledge already made one with His beloved Son. (See John 17:23; John 17:25, "Thou hast loved them, as Thou hast loved Me . . . for Thou lovedst Me before the foundation of the world.")
(2 b.) Ephesians 1:7-10 form the second section of this Introduction to the Epistle, linked to the former by the words, "in the Beloved." From the declaration in the former section of the source of salvation in God's love, it leads us on to the mystery of the Mediation of Jesus Christ, in Whom all Being is gathered up for redemption.
Verse 6. - To the praise of the glory of his grace; with a view to praise being given to the glory of his grace. The purpose of grace quoad man, is to make him perfectly holy; quoad God, is to give to the universe a right conception of his grace, and draw forth corresponding tributes of praise. It is to show that Divine grace is not a limp, shallow attribute, but one of glorious riches, deserving infinite praise. The idea of the richness, fullness, abundance, of God's grace is prominent throughout the Epistle. God desires to draw attention, not only to this attribute, but to the boundlessness of it - thus to draw the love and confidence of his creatures to himself and inspire them with the desire to imitate him (comp. Matthew 18:21-35). Wherein he abounded toward us in the Beloved. Two slight difficulties are found here - one in the text, the other in the interpretation. After χάριτος αὐτοῦ, some copies read ἐν ῇ, others ηης. A.V. follows the former; R.V. the latter. Ξαριτόω usually means to bestow grace; sometimes, to make gracious or beautiful. The former is more in accordance with New Testament usage (Alford) and with the tenor of the passage. The glory of the grace of which God desires to create a true impression is not an abstraction, not a glory hidden away in stone inaccessible region, but a revealed glory, a communicated glory; it is revealed in the grace wherein he abounded to us, or which he freely bestowed on us, in the Beloved. The grace bestowed on believers exemplifies the glorious quality of the attribute - its glorious riches. The connection of God with Christ in the bestowal of this grace, and of believers in the reception of it, is again noted by the remarkable term, "in the Beloved." That the Father's relation to Christ was one of infinite love is a fact never to be lost sight cf. His having constituted the Beloved One the Kinsman and Mediator of sinners shows the riches of the glory of his grace. "He that spared not his own Son, but delivered him up for us all, how shall he hot, with him also freely give us all things?" Our union to the Beloved, our participating in all the blessings of his purchase, our becoming heirs of God and joint heirs with Jesus Christ, further illustrates the glorious riches of his grace. "Behold, what manner of love the Father hath bestowed on us, that we should be called children of God!"
1:3-8 Spiritual and heavenly blessings are the best blessings; with which we cannot be miserable, and without which we cannot but be so. This was from the choice of them in Christ, before the foundation of the world, that they should be made holy by separation from sin, being set apart to God, and sanctified by the Holy Spirit, in consequence of their election in Christ. All who are chosen to happiness as the end, are chosen to holiness as the means. In love they were predestinated, or fore-ordained, to be adopted as children of God by faith in Christ Jesus, and to be openly admitted to the privileges of that high relation to himself. The reconciled and adopted believer, the pardoned sinner, gives all the praise of his salvation to his gracious Father. His love appointed this method of redemption, spared not his own Son, and brought believers to hear and embrace this salvation. It was rich grace to provide such a surety as his own Son, and freely to deliver him up. This method of grace gives no encouragement to evil, but shows sin in all its hatefulness, and how it deserves vengeance. The believer's actions, as well as his words, declare the praises of Divine mercy.
To the praise of the glory of his grace,.... The grace of God manifestly appears in the predestination of men to adoption; in that God had no need of sons, he having a dear and well beloved one; in whom he is well pleased; and in that those he adopts are so unworthy of the relation; and in that men, and not angels, should be taken by him into his family; and that some, and not others of the same race; and that this should be before the world was; and in providing Christ as a Redeemer, to open the way for the reception of this grace and happiness; and in appointing the grace of faith to be the receiver of it: and the glory of the grace of God appears herein; the glory of God is the supreme end of all he does; and the glory of his grace, and not his power, or other perfections of his, and the manifestative glory of that is here intended; yea, the "praise" of that glory: and this end is answered, when the children of God ascribe their adoption to the free grace of God; and when they admire it, and are thankful for it, and walk worthy of the relation they are brought into:
wherein he hath made us accepted in the beloved; the Vulgate Latin and Ethiopic versions read, "his own beloved Son", and so the Claromontane exemplar; the Lord Jesus Christ, who is the beloved of God the Father; and was so from everlasting, and will be so to everlasting; which has appeared by his nearness to him, lying in his bosom; by his being privy to all his counsels, purposes, and designs; in putting all things into his hands, and in showing him all that he does; and by his giving him honour and glory, as man and Mediator: and he is the beloved of the saints, for the transcendent excellencies that are in him, and for his love to them, and for what he has done for them, and is unto them; and in him is their acceptance: which is to be understood of the acceptance of their persons, as founded in the blood and righteousness of Christ, and so of their services in him; of God's act of delight and complacency in them, as considered in Christ; who looks upon them, and is well pleased with them, and rests in his love towards them; which is an amazing instance of grace: it was grace that gave them a being in Christ, and which has provided in predestination everything to make them grateful to God; and the very act of acceptance is of mere grace; for internal grace, or grace infused, is not here meant, but the free favour of God: some read not "in which", but "which" "he freely gave us in the beloved"; so the Alexandrian copy, and some others, and the Syriac and Arabic versions.
Wherein he hath made us accepted in the beloved.--The verb here rendered "made us accepted," is the same verb used in Luke 1:28 (and nowhere else in the New Testament), where we translate "highly favoured." Etymologically it means to "bestow grace upon;" the tense here is the past tense, not the perfect Hence the meaning is (in connection with the previous clause), "His grace, which He bestowed upon us in the Beloved"--in virtue of our unity with "His beloved Son, in whom He is well pleased" (Matthew 3:17). This special title is given to our Lord to mark a connection with the "love" declared in the last verse to be the source of God's predestination. It is a love to all mankind, as in God's foreknowledge already made one with His beloved Son. (See John 17:23; John 17:25, "Thou hast loved them, as Thou hast loved Me . . . for Thou lovedst Me before the foundation of the world.")
(2 b.) Ephesians 1:7-10 form the second section of this Introduction to the Epistle, linked to the former by the words, "in the Beloved." From the declaration in the former section of the source of salvation in God's love, it leads us on to the mystery of the Mediation of Jesus Christ, in Whom all Being is gathered up for redemption.
wherein he hath made us accepted in the beloved; the Vulgate Latin and Ethiopic versions read, "his own beloved Son", and so the Claromontane exemplar; the Lord Jesus Christ, who is the beloved of God the Father; and was so from everlasting, and will be so to everlasting; which has appeared by his nearness to him, lying in his bosom; by his being privy to all his counsels, purposes, and designs; in putting all things into his hands, and in showing him all that he does; and by his giving him honour and glory, as man and Mediator: and he is the beloved of the saints, for the transcendent excellencies that are in him, and for his love to them, and for what he has done for them, and is unto them; and in him is their acceptance: which is to be understood of the acceptance of their persons, as founded in the blood and righteousness of Christ, and so of their services in him; of God's act of delight and complacency in them, as considered in Christ; who looks upon them, and is well pleased with them, and rests in his love towards them; which is an amazing instance of grace: it was grace that gave them a being in Christ, and which has provided in predestination everything to make them grateful to God; and the very act of acceptance is of mere grace; for internal grace, or grace infused, is not here meant, but the free favour of God: some read not "in which", but "which" "he freely gave us in the beloved"; so the Alexandrian copy, and some others, and the Syriac and Arabic versions.