1 Paulus, een apostel1) van Jezus Christus, door den wil van God, aan de heiligen, die te Efeze zijn, en gelovigen in Christus Jezus:
2 Genade zij u en vrede van God, onzen Vader, en den Heere Jezus Christus.
3 Gezegend zij3) de God en Vader van4) onzen Heere Jezus Christus, Die ons gezegend heeft met alle geestelijke5) zegening in den hemel6) in Christus.7)
4 Gelijk Hij ons uitverkoren heeft8) in Hem,9) voor de grondlegging10) der wereld, opdat wij zouden heilig en11) onberispelijk12) zijn voor Hem in de liefde;13)
5 Die ons te voren14) verordineerd heeft tot aanneming tot kinderen, door Jezus Christus, in Zichzelven,15) naar het welbehagen16) van Zijn wil.
6 Tot prijs der17) heerlijkheid Zijner genade, door welke Hij ons begenadigd heeft18) in den Geliefde;19)

1) een apostel
Van dit gehele opschrift van Paulus, zie de aantekeningen Rom. 1:1; 1 Cor. 1:1,2.

2) gelovige in
Dezen laatsten titel voegt hij daarbij tot verklaring van den eersten, namelijk dat hij zodanige heiligen verstaat, die door het geloof en den Geest van Christus zijn geheiligd, Hand. 15:8,9; 1 Petr. 1:22; niet gelijk vele Joden zich heilig noemden, omdat zij uiterlijk door de ceremoniën geheiligd waren; Hebr. 9:13,23.
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3) Gezegend zij
Het woord zegenen wordt in Ef. 1:3 op tweeërlei wijze genomen. Want de mens zegent God als hij Hem looft en dankt. En God zegent den mens, wanneer Hij hem zijne genade en weldaden bewijst; beide een Hebreeuwse wijze van spreken. En hier ziet de apostel op de woorden des verbonds, in uw zaad zullen alle geslachten der aarde gezegend worden, Gen. 22:18.

4) en Vader van
Dat is, God, die de Vader is onzes Heeren Jezus Christus, 1 Cor. 15:24; en wordt van Paulus en andere apostelen onder het Nieuwe Testament deze wijze van Gods benaming gebruikt, in plaats dat in het Oude Testament God in zulke zegeningen genoemd wordt de Heere, de God Israëls, of de God Abrahams, Izaks, en Jakobs, met welke God eerst zijn verbond had gemaakt. Zie Luk. 1:68.

5) alle geestelijke
Dat is, allerlei.

6) in den hemel
Grieks, in de hemelse; of overhemelse; namelijk plaatsen, gelijk Ef. 1:20, en Ef. 2:6. En hierdoor wordt te kennen gegeven dat God ons als uit Zijnen troon deze geestelijke zegeningen heeft medegedeeld, en dat ze daartoe dienen, om ons in den hemel gelukzalig te maken; Matth. 5:12, en 1 Petr. 1:4. Welke zegeningen hierna tot Ef. 1:15 toe in het bijzonder worden verhaald.

7) in Christus.
Namelijk als in ons Hoofd. Zie Ef. 1:22,23, en Ef. 2:5,6,7, en Ef. 4:15,16. Zie ook Joh. 1:16; Filipp. 3:20. Of, om ons zalig te maken.

8) uitverkoren heeft
Of, uitgelezen, namelijk uit den gemenen hoop der verdorven mensen. Zie Joh. 15:16,19; Rom. 8:29; 2 Thess. 2:13; 1 Petr. 1:1,2, enz.

9) in Hem,
Namelijk Christus, als ons Hoofd, gelijk in Ef. 1:3 om ons het beeld Zijns Zoons gelijkvormig te maken, Joh. 17:6; Rom. 8:29. Of, door hem, Joh. 15:16,19.

10) voor de grondlegging
Dat is, van eeuwigheid, gelijk deze wijze van spreken alom genomen wordt. Zie Joh. 17:24; 1 Petr. 1:20. Zie ook Ps. 90:2; Spreuk. 8:23.

11) heilig en
Hieronder wordt ook het ware geloof verstaan, hetwelk nimmermeer zonder heiligheid is, gelijk ook de heiligheid en liefde niet kan zijn zonder het ware geloof; want door het geloof worden onze harten gereinigd, Hand. 15:9; 1 Petr. 1:22. En dat wij ook uit genade in Christus tot het geloof verkoren zijn, blijkt Hand. 13:48; Rom. 8:30; 2 Tim. 1:9; Jak. 2:5.

12) onberispelijk
Dat is, niet alleen voor de mensen, gelijk de geveinsden somwijlen voor enen tijd ook zijn, maar oprecht als in Gods tegenwoordigheid. Zie Gen. 17:1; Luk. 1:6. En is deze heiligheid en onberispelijkheid in dit leven wel oprecht, en door de kracht van Gods Geest begonnen, maar zal in het toekomende leven eerst in alle delen volmaakt worden. Zie 1 Cor. 13:9; Ef. 5:27; Filipp. 3:12, enz. Doch is deze onvolkomen heiligheid en onberispelijkheid in Christus Jezus ook in dit leven God behagelijk, en als volkomen van Hem aangenomen, omdat Hij onze gebreken door het geloof in Christus vergeeft en in Christus overziet, Col. 2:10; Hebr. 13:21; 1 Petr. 2:5, enz.

13) in de liefde;
Dit verstaan sommigen van de liefde waarmede ons God liefgehadheeft, en voegen het bij het voorgaande woord uitverkoren. Doch het kan bekwamelijk bij de naaste woorden heilig en onstraffelijk gevoegd worden, en verstaan van onze liefde jegens God en de naasten waarin zich deze heiligheid voornamelijk openbaart. Zie 1 Cor. 13:1, enz.; Gal. 5:6.

14) te voren
Namelijk van eeuwigheid, gelijk in het Ef. 1:4. En hier wordt ten aanzien van ons het opperste einde van onze verkiezing tot heerlijkheid nader uitgedrukt; namelijk onze aanneming tot kinderen en erfgenamen Gods, en medeërfgenamen van Christus, waarvan wij hier wel de beginselen en verwachting hebben, Joh. 1:12; Rom. 8:15; maar de volle bezitting van dit kindschap en deze erfenis zullen wij hiernamaals eerst ontvangen. Zie Rom. 8:23; Gal. 4:5; Hebr. 9:15; 1 Joh. 3:2.

15) in Zichzelven,
Of, tot Zichzelven, dat is, tot Zijne eer, om Zijns zelfs wil, voor Zichzelven, aan Zichzelven. Want God de Vader heeft ons in Christus tot Zijne kinderen en erfgenamen verordineerd; Rom. 8:17.

16) naar het welbehagen
Dat is, niet uit enige van onze verdienste of waardigheid, maar alleen naar Zijn onverdiende gunst, genade en believen. Zie Rom. 9:11,12,15,16, en Rom. 11:6; 2 Tim. 1:9; gelijk in Ef. 1:6 ook verklaard wordt.

17) Tot prijs der
Dat is, opdat deze Zijn heerlijke genade door ons geloofd en geprezen worde; hetwelk is het opperste einde van deze eeuwige en genadige verkiezing Gods, Rom. 9:23.

18) begenadigd heeft
Of, aangenaam heeft gemaakt, namelijk voor hem, gelijk dit woord, Luk. 1:28, van de maagd Maria ook gebruikt wordt.

19) Geliefde;
Namelijk Christus, zijn geliefden Zoon; Matth. 3:17.

1. Paul, an apostle. As the same form of salutation, or at least very little varied, is found in all the Epistles, it would be superfluous to repeat here the observations which we have formerly made. He calls himself "an apostle of Jesus Christ;" for all to whom has been given the ministry of reconciliation are his ambassadors. The word Apostle, indeed, carries something more; for it is not every minister of the gospel, as we shall afterwards see, (Ephesians 4:11,) that can be called an apostle. But this subject has been explained more fully in my remarks on the Epistle to the Galatians. (See Calvin on "Galatians 1:1")

He adds, by the will of God; for "no man ought to take this honor unto himself," (Hebrews 5:4,) but every man ought to wait for the calling of God, which alone makes lawful ministers. He thus meets the jeers of wicked men by holding out the authority of God, and removes every occasion of inconsiderate strife.

To all the saints. He gives the name of saints to those whom he afterwards denominates faithful in Christ Jesus. No man, therefore, is a believer who is not also a saint; and, on the other hand, no man is a saint who is not a believer. Most of the Greek copies want the word all; but I was unwilling to strike it out, because it must, at all events, be understood.


3. Blessed 1 be the God and Father of our Lord Jesus Christ. The lofty terms in which he extolls the grace of God toward the Ephesians, are intended to rouse their hearts to gratitude, to set them all on flame, to fill them even to overflowing with this thought. They who perceive in themselves discoveries of the Divine goodness, so full and absolutely perfect, and who make them the subject of earnest meditation, will never embrace new doctrines, by which the very grace which they feel so powerfully in themselves is thrown into the shade. The design of the apostle, therefore, in asserting the riches of divine grace toward the Ephesians, was to protect them against having their faith shaken by the false apostles, as if their calling were doubtful, or salvation were to be sought in some other way. He shews, at the same time, that the full certainty of future happiness rests on the revelation of his love to us in Christ, which God makes in the gospel. But to confirm the matter more fully, he rises to the first cause, to the fountain, -- the eternal election of God, by which, ere we are born, (Romans 9:11,) we are adopted as sons. This makes it evident that their salvation was accomplished, not by any accidental or unlooked-for occurrence, but by the eternal and unchangeable decree of God.

The word bless is here used in more than one sense, as referring to God, and as referring to men. I find in Scripture four different significations of this word. 1. We are said to bless God when we offer praise to him for his goodness. 2. God is said to bless us, when he crowns our undertakings with success, and, in the exercise of his goodness, bestows upon us happiness and prosperity; and the reason is, that our enjoyments depend entirely upon his pleasure. Our attention is here called to the singular efficacy which dwells in the very word of God, and which Paul expresses in beautiful language. 3. Men bless each other by prayer. 4. The priest's blessing is not simply a prayer, but is likewise a testimony and pledge of the Divine blessing; for the priests received a commission to bless in the name of the Lord. Paul therefore blesses God, because he hath blessed us, that is, hath enriched us with all blessing and grace.

With all spiritual blessings. I have no objection to Chrysostom's remark, that the word spiritual conveys an implied contrast between the blessing of Moses and of Christ. The law had its blessings; but in Christ only is perfection found, because he gives us a perfect revelation of the kingdom of God, which leads us directly to heaven. When the body itself is presented to us, figures are no longer needed.

In heavenly. Whether we understand the meaning to be, in heavenly Places, or in heavenly Benefits, is of little consequence. All that was intended to be expressed is the superiority of that grace which we receive through Christ. The happiness which it bestows is not in this world, but in heaven and everlasting life. In the Christian religion, indeed, as we are elsewhere taught, (1 Timothy 4:8,) is contained the "promise of the life that now is, and of that which is to come;" but its aim is spiritual happiness, for the kingdom of Christ is spiritual. A contrast is drawn between Christ and all the Jewish emblems, by which the blessing under the law was conveyed; for where Christ is, all those things are superfluous.


4. According as he hath chosen us. The foundation and first cause, both of our calling and of all the benefits which we receive from God, is here declared to be his eternal election. If the reason is asked, why God has called us to enjoy the gospel, why he daily bestows upon us so many blessings, why he opens to us the gate of heaven, -- the answer will be constantly found in this principle, that he hath chosen us before the foundation of the world. The very time when the election took place proves it to be free; for what could we have deserved, or what merit did we possess, before the world was made? How childish is the attempt to meet this argument by the following sophism! "We were chosen because we were worthy, and because God foresaw that we would be worthy." We were all lost in Adam; and therefore, had not God, through his own election, rescued us from perishing, there was nothing to be foreseen. The same argument is used in the Epistle to the Romans, where, speaking of Jacob and Esau, he says,

"For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth." (Romans 9:11.)

But though they had not yet acted, might a sophist of the Sorbonne reply, God foresaw that they would act. This objection has no force when applied to the depraved natures of men, in whom nothing can be seen but materials for destruction.

In Christ. This is the second proof that the election is free; for if we are chosen in Christ, it is not of ourselves. It is not from a perception of anything that we deserve, but because our heavenly Father has introduced us, through the privilege of adoption, into the body of Christ. In short, the name of Christ excludes all merit, and everything which men have of their own; for when he says that we are chosen in Christ, it follows that in ourselves we are unworthy.

That we should be holy. This is the immediate, but not the chief design; for there is no absurdity in supposing that the same thing may gain two objects. The design of building is, that there should be a house. This is the immediate design, but the convenience of dwelling in it is the ultimate design. It was necessary to mention this in passing; for we shall immediately find that Paul mentions another design, the glory of God. But there is no contradiction here; for the glory of God is the highest end, to which our sanctification is subordinate.

This leads us to conclude, that holiness, purity, and every excellence that is found among men, are the fruit of election; so that once more Paul expressly puts aside every consideration of merit. If God had foreseen in us anything worthy of election, it would have been stated in language the very opposite of what is here employed, and which plainly means that all our holiness and purity of life flow from the election of God. How comes it then that some men are religious, and live in the fear of God, while others give themselves up without reserve to all manner of wickedness? If Paul may be believed, the only reason is, that the latter retain their natural disposition, and the former have been chosen to holiness. The cause, certainly, is not later than the effect. Election, therefore, does not depend on the righteousness of works, of which Paul here declares that it is the cause.

We learn also from these words, that election gives no occasion to licentiousness, or to the blasphemy of wicked men who say, "Let us live in any manner we please; for, if we have been elected, we cannot perish." Paul tells them plainly, that they have no right to separate holiness of life from the grace of election; for

"whom he did predestinate, them he also called, and whom he called, them he also justified." (Romans 8:30.)

The inference, too, which the Catharists, Celestines, and Donatists drew from these words, that we may attain perfection in this life, is without foundation. This is the goal to which the whole course of our life must be directed, and we shall not reach it till we have finished our course. Where are the men who dread and avoid the doctrine of predestination as an inextricable labyrinth, who believe it to be useless and almost dangerous? No doctrine is more useful, provided it be handled in the proper and cautious manner, of which Paul gives us an example, when he presents it as an illustration of the infinite goodness of God, and employs it as an excitement to gratitude. This is the true fountain from which we must draw our knowledge of the divine mercy. If men should evade every other argument, election shuts their mouth, so that they dare not and cannot claim anything for themselves. But let us remember the purpose for which Paul reasons about predestination, lest, by reasoning with any other view, we fall into dangerous errors.

Before him it love. Holiness before God (katenw>pion aujtou~) is that of a pure conscience; for God is not deceived, as men are, by outward pretense, but looks to faith, or, which means the same thing, the truth of the heart. If we view the word love as applied to God, the meaning will be, that the only reason why he chose us, was his love to men. But I prefer connecting it with the latter part of the verse, as denoting that the perfection of believers consists in love; not that God requires love alone, but that it is an evidence of the fear of God, and of obedience to the whole law.


5. Who hath predestinated us. What follows is intended still further to heighten the commendation of divine grace. The reason why Paul inculcated so earnestly on the Ephesians the doctrines of free adoption through Christ, and of the eternal election which preceded it, has been already considered. But as the mercy of God is nowhere acknowledged in more elevated language, this passage will deserve our careful attention. Three causes of our salvation are here mentioned, and a fourth is shortly afterwards added. The efficient cause is the good pleasure of the will of God, the material cause is, Jesus Christ, and the final cause is, the praise of the glory of his grace. Let us now see what he says respecting each.

To the first belongs the whole of the following statement God hath predestinated us in himself, according to the good pleasure of his will, unto the adoption of sons, and hath made us accepted by his grace. In the word predestinate we must again attend to the order. We were not then in existence, and therefore there was no merit of ours. The cause of our salvation did not proceed from us, but from God alone. Yet Paul, not satisfied with these statements, adds in himself. The Greek phrase is, eijv auJto<n, and has the same meaning with ejn auJtw|~. By this he means that God did not seek a cause out of himself, but predestinated us, because such was his will.

But this is made still more clear by what follows, according to the good pleasure of his will. The word will was enough, for Paul very frequently contrasts it with all outward causes by which men are apt to imagine that the mind of God is influenced. But that no doubt may remain, he employs the word good pleasure, which expressly sets aside all merit. In adopting us, therefore, God does not inquire what we are, and is not reconciled to us by any personal worth. His single motive is the eternal good pleasure, by which he predestinated us.2 Why, then, are the sophists not ashamed to mingle with them other considerations, when Paul so strongly forbids us to look at anything else than the good pleasure of God?

Lest anything should still be wanting, he adds, ejcari>twsen ejn ca>riti 3 This intimates, that, in the freest manner, and on no mercenary grounds, does God bestow upon us his love and favor, just as, when we were not yet born, and when he was prompted by nothing but his own will, he fixed upon us his choice. 4

The material cause both of eternal election, and of the love which is now revealed, is Christ, the Beloved. This name is given, to remind us that by him the love of God is communicated to us. Thus he is the well-beloved, in order that we may be reconciled by him. The highest and last end is immediately added, the glorious praise of such abundant grace. Every man, therefore, who hides this glory, is endeavoring to overturn the everlasting purpose of God. Such is the doctrine of the sophists, which entirely overturns the doctrine of Christ, lest the whole glory of our salvation should be ascribed undividedly to God alone.


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1 "As to the accumulation of cognate terms in eujloghto<v eujlogh>sav and eujlogi>a, it may be observed, that in composition such was by the ancients, especially the early writers, rather sought after as a beauty than avoided as a blemish." -- Bloomfield.

2 "This could not have been obtained by our own strength, had he not by his eternal decree, adopted us into the right and privilege of children, and that by Jesus Christ, to whom he hath so closely united us by faith and love, that we have become his members, and are one with him, and obtain (by communication with him) what was not due to our own merits." -- Erasmus.

3 "Il nous a rendu agreables." "He hath made us acceptable."

4 "The original word, ejcari>twsen, 'he hath made us accepted,' is not used by any profane authors; however, the sense of it is plain. It is used in the angel's salutation to the Virgin Mary, 'Hail, thou that art highly favored;' and that the word there is rightly rendered, is plain from the reason which the angel himself gives, 'Thou hast found favor with God.' (Luke 1:28,30) So that the plain meaning of the word, and the true rendering of it in the place before us, is, not as we have translated it, 'made us accepted,' but 'highly favored us.'" -- Chandler.

Notes on Ephesians
From the Original 1599 Geneva Bible Notes


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Eph 1:1

1:1 Paul, {1} an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the {a} faithful in Christ Jesus:

(1) The inscription and salutation, of which we have spoken in the former epistles.
(a) This is the definition of the saints, showing what they are.
Eph 1:3

1:3 {2} Blessed [be] the God {3} and Father of our Lord Jesus Christ, {4} who hath blessed us with {b} all spiritual blessings in {c} heavenly [places] in {5} Christ:

(2) The first part of the epistle, in which he handles all the parts of our salvation, setting forth the example of the Ephesians. And he uses various exhortations, and begins after his manner with thanksgiving.
(3) The efficient cause of our salvation is God, not considered generally, but as the Father of our Lord Jesus Christ.
(4) The next final cause, and in respect of us, is our salvation, all things being bestowed upon us which are necessary to our salvation, which type of blessings is heavenly and proper to the elect.
(b) With every type of gracious and bountiful goodness which is heavenly indeed, and from God alone.
(c) Which God our Father gave us from his high throne from above: or because the saints have those gifts bestowed on them, which belong properly to the citizens of heaven.
(5) The matter of our salvation is Christ, in whom alone we are endued with spiritual blessing and that to salvation.
Eph 1:4

1:4 {6} According as he hath chosen us in {d} him before the foundation of the world, {7} that we {e} should {f} be holy and without blame {g} before him in love:

(6) He declares the efficient cause, or by what means God the Father saves us in his Son: because, he says, he chose us from everlasting in his Son.
(d) To be adopted in him.
(7) He expounds the next final cause which is twofold, that is, sanctification and justification, of which he will speak later. And by this also two things are to be noted, that is, that holiness of life cannot be separated from the grace of election: and again, whatever pureness is in us, is the gift of God who has freely of his mercy chosen us.
(e) God then, did not choose us because we were, or otherwise would have been holy, but to the end we should be holy.
(f) Being clothed with Christ's righteousness.
(g) Truly and sincerely.
Eph 1:5

1:5 {8} Having predestinated us unto the adoption of children by Jesus Christ {h} to himself, according to the good pleasure of his will,

(8) Another plainer exposition of the efficient cause, and also of eternal election, by which God is said to have chosen us in Christ, that is, because it pleased him to appoint us when we were not yet born, whom he would make to be his children by Jesus Christ. So that there is no reason for our election to be looked for here, except in the free mercy of God. And neither is faith which God foresaw the cause of our predestination, but the effect.
(h) God respects nothing, either anything that is present, or anything that is to come, but himself only.
Eph 1:6

1:6 {9} To the {i} praise of the glory of his grace, {10} wherein he hath made us accepted in the beloved.

(9) The uttermost and chiefest final cause is the glory of God the Father, who saves us freely in his Son.
(i) That as his bountiful goodness deserves all praise, so also it should be set forth and proclaimed.
(10) Another final cause more near is our justification, in that he freely accounted us as being righteous in his Son.

Bert Mulder schreef:En hier de kanttekeningen van de Geneva Bijbel:

Notes on Ephesians
From the Original 1599 Geneva Bible Notes


--------------------------------------------------------------------------------

Eph 1:1

1:1 Paul, {1} an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the {a} faithful in Christ Jesus:

(1) The inscription and salutation, of which we have spoken in the former epistles.
(a) This is the definition of the saints, showing what they are.
Eph 1:3

1:3 {2} Blessed [be] the God {3} and Father of our Lord Jesus Christ, {4} who hath blessed us with {b} all spiritual blessings in {c} heavenly [places] in {5} Christ:

(2) The first part of the epistle, in which he handles all the parts of our salvation, setting forth the example of the Ephesians. And he uses various exhortations, and begins after his manner with thanksgiving.
(3) The efficient cause of our salvation is God, not considered generally, but as the Father of our Lord Jesus Christ.
(4) The next final cause, and in respect of us, is our salvation, all things being bestowed upon us which are necessary to our salvation, which type of blessings is heavenly and proper to the elect.
(b) With every type of gracious and bountiful goodness which is heavenly indeed, and from God alone.
(c) Which God our Father gave us from his high throne from above: or because the saints have those gifts bestowed on them, which belong properly to the citizens of heaven.
(5) The matter of our salvation is Christ, in whom alone we are endued with spiritual blessing and that to salvation.
Eph 1:4

1:4 {6} According as he hath chosen us in {d} him before the foundation of the world, {7} that we {e} should {f} be holy and without blame {g} before him in love:

(6) He declares the efficient cause, or by what means God the Father saves us in his Son: because, he says, he chose us from everlasting in his Son.
(d) To be adopted in him.
(7) He expounds the next final cause which is twofold, that is, sanctification and justification, of which he will speak later. And by this also two things are to be noted, that is, that holiness of life cannot be separated from the grace of election: and again, whatever pureness is in us, is the gift of God who has freely of his mercy chosen us.
(e) God then, did not choose us because we were, or otherwise would have been holy, but to the end we should be holy.
(f) Being clothed with Christ's righteousness.
(g) Truly and sincerely.
Eph 1:5

1:5 {8} Having predestinated us unto the adoption of children by Jesus Christ {h} to himself, according to the good pleasure of his will,

(8) Another plainer exposition of the efficient cause, and also of eternal election, by which God is said to have chosen us in Christ, that is, because it pleased him to appoint us when we were not yet born, whom he would make to be his children by Jesus Christ. So that there is no reason for our election to be looked for here, except in the free mercy of God. And neither is faith which God foresaw the cause of our predestination, but the effect.
(h) God respects nothing, either anything that is present, or anything that is to come, but himself only.
Eph 1:6

1:6 {9} To the {i} praise of the glory of his grace, {10} wherein he hath made us accepted in the beloved.

(9) The uttermost and chiefest final cause is the glory of God the Father, who saves us freely in his Son.
(i) That as his bountiful goodness deserves all praise, so also it should be set forth and proclaimed.
(10) Another final cause more near is our justification, in that he freely accounted us as being righteous in his Son.

Engels vertalen kost me uren. Ik doe niet mee.

refo schreef:'Verkoren in Hem'.

Zou dat kunnen betekenen dat niet zozeer mensen zijn verkoren maar alleen Christus Zelf. En dat zij die in Hem geloven in Hem zijn verkoren?

4 Gelijk Hij ons uitverkoren heeft8) in Hem,9) voor de grondlegging10) der wereld, opdat wij zouden heilig en11) onberispelijk12) zijn voor Hem in de liefde;13)

8) uitverkoren heeft
Of, uitgelezen, namelijk uit den gemenen hoop der verdorven mensen. Zie Joh. 15:16,19; Rom. 8:29; 2 Thess. 2:13; 1 Petr. 1:1,2, enz.

9) in Hem,
Namelijk Christus, als ons Hoofd, gelijk in Ef. 1:3 om ons het beeld Zijns Zoons gelijkvormig te maken, Joh. 17:6; Rom. 8:29. Of, door hem, Joh. 15:16,19.

10) voor de grondlegging
Dat is, van eeuwigheid, gelijk deze wijze van spreken alom genomen wordt. Zie Joh. 17:24; 1 Petr. 1:20. Zie ook Ps. 90:2; Spreuk. 8:23.

11) heilig en
Hieronder wordt ook het ware geloof verstaan, hetwelk nimmermeer zonder heiligheid is, gelijk ook de heiligheid en liefde niet kan zijn zonder het ware geloof; want door het geloof worden onze harten gereinigd, Hand. 15:9; 1 Petr. 1:22. En dat wij ook uit genade in Christus tot het geloof verkoren zijn, blijkt Hand. 13:48; Rom. 8:30; 2 Tim. 1:9; Jak. 2:5.

refo schreef:'Verkoren in Hem'.

Zou dat kunnen betekenen dat niet zozeer mensen zijn verkoren maar alleen Christus Zelf. En dat zij die in Hem geloven in Hem zijn verkoren?

Dathenum schreef: Als je schrift met schrift vergelijkt zijn deze conclusies echter niet haalbaar.

Romeinen 8
29 Want die Hij te voren (in Hem)gekend heeft, die heeft Hij ook te voren (in Hem) verordineerd, den beelde Zijns Zoons gelijkvormig te zijn, opdat Hij de Eerstgeborene zij onder vele broederen.
30 En die Hij te voren (in Hem) verordineerd heeft, dezen heeft Hij ook geroepen; en die Hij geroepen heeft, dezen heeft Hij ook gerechtvaardigd; en die Hij gerechtvaardigd heeft, dezen heeft Hij ook verheerlijkt.

refo schreef:

Dathenum schreef: Als je schrift met schrift vergelijkt zijn deze conclusies echter niet haalbaar.

Romeinen 8
29 Want die Hij te voren (in Hem)gekend heeft, die heeft Hij ook te voren (in Hem) verordineerd, den beelde Zijns Zoons gelijkvormig te zijn, opdat Hij de Eerstgeborene zij onder vele broederen.
30 En die Hij te voren (in Hem) verordineerd heeft, dezen heeft Hij ook geroepen; en die Hij geroepen heeft, dezen heeft Hij ook gerechtvaardigd; en die Hij gerechtvaardigd heeft, dezen heeft Hij ook verheerlijkt.

Ik lees nu Romeinen 8 met de kennis van Efeze 1.
Kortom: wat laat jij Romeinen 8 nu precies zeggen?

29 Want die Hij te voren gekend heeft,76) die heeft Hij ook te voren verordineerd, den beelde Zijns Zoons gelijkvormig te zijn,77) opdat Hij de Eerstgeborene zij onder vele broederen.
30 En die Hij te voren verordineerd heeft, dezen heeft Hij ook geroepen;78) en die Hij geroepen heeft, dezen heeft Hij ook gerechtvaardigd; en die79) Hij gerechtvaardigd heeft, dezen heeft Hij ook verheerlijkt.80)

76) te voren gekend heeft,
Namelijk voor de Zijnen, gelijk Joh. 10:14,27. Dat is, die Hij van eeuwigheid in Christus heeft verkoren ten eeuwigen leven; Rom. 11:2; Ef. 1:4; 1 Petr. 1:2, en hierna Rom. 8:33.

77) den beelde Zijns Zoons gelijkvormig te zijn,
Namelijk niet alleen in het lijden, maar ook inzonderheid in de heiligmaking en verheerlijking, die daarna zal volgen; 1 Cor. 13:12, en 1 Cor. 15:48, en 2 Cor. 3:18.

78) geroepen;
Namelijk tot het geloof en de gehoorzaamheid des geloofs door een krachtige roeping, Rom. 8:28.

79) gerechtvaardigd; en die
Namelijk voor hem, door het geloof; gelijk dit woord in dezen gehelen brief in deze stof wordt genomen, en het oogmerk des apostels medebrengt. Want deze rechtvaardigmaking is de naaste trap tot de verheerlijking.

80) verheerlijkt.
Namelijk hier, in de beginselen door de heiligmaking en aanneming tot kinderen, en hiernamaals, door de volle bezitting van deze heerlijkheid, Rom. 8:17,21; 2 Cor. 3:18.

refo schreef:'Verkoren in Hem'.

Zou dat kunnen betekenen dat niet zozeer mensen zijn verkoren maar alleen Christus Zelf. En dat zij die in Hem geloven in Hem zijn verkoren?

refo schreef:Ik lees nu Romeinen 8 met de kennis van Efeze 1.
Kortom: wat laat jij Romeinen 8 nu precies zeggen?

Miscanthus schreef: Overigens wel frappant dat Paulus hier de hele gemeente als verkorenen en gelovigen aanspreekt. Geloven we dat vandaag nog?

2 Aan de Gemeente Gods, die te Korinthe is, den geheiligden5) in Christus Jezus, den geroepenen heiligen, met allen, die den Naam van onzen Heere Jezus Christus aanroepen in alle plaats,7) beide hun en onzen Heere;

Bert Mulder schreef:Miscanthus, omdat je dat vraagt,

bij ons geloven wij, en is het gebruikelijk:

1. dat de dominee de gemeente aanspreekt met "Beloved in our Lord Jesus Christ (geliefden in onze Heere Jesus Christus)
2. dat wij de hele gemeente, in de organische zin, als gelovigen zien, tenzij er bewijzen zijn dat het niet zo is, en dan zullen dezen normaal onder kerkelijke censuur staan. Zo wordt ook van elk belijdend lid verwacht dat ze deelnemen aan het Heilig Avondmaal.
3. dat wij ook onze kinderen, niet hoofd voor hoofd, maar in de organische zin, zien als gelovigen.
4. dit betekend NIET dat er geen hypocrieten in onze, en alle aardse kerken zijn. Net zoals in Efeze het ook niet allemaal hoofd voor hoofd heiligen waren. Vergelijk maar eens met Korinthe, en de wantoestand daar. De gemeente werd toch aangesproken als geheiligden:]