Commentary on the Epistle of St. Paul the Apostle to the Ephesians

By Robert Rollock

Rollock’s commentary on Ephesians earned him the praise not only of Theodore Beza but of the wider world of Reformed communities. This commentary was his first link to Geneva and thereby the broader international Reformed literature. Beza’s praise is well known: “I pray you, taken it to be spoken without flattery or partiality, that I never read or met with anything in this kind of interpretation more pithily, more elegantly, and so judiciously written: so as I could not contain myself, but must needs give thanks, as I ought, unto God, for this so necessary and so profitable a work.”

• Language: English
• Publisher: Reformation Heritage Books
• Release date: Feb 27, 2021
• ISBN: 9781601787705

Book preview

Farewell.

Synopsis of the Six Chapters of the Epistle to the Ephesians

Parts of Chapter 1

The apostle’s greeting (vv. 1–2)

The theme, on the blessing of God the Father in Christ (v. 3)

The declaration of the theme (vv. 4–14)

A digression on the joy of the apostle on account of the faith and love of the Ephesians (vv. 15–18)

Return to the declaration of the theme and the introduction of particular blessings (vv. 19–23)

Parts of Chapter 2

The application of the excellent greatness of the power of God, which speaks about vivification for the Gentiles as equally as for the Jews (vv. 1–10)

The second part of the epistle on spiritual blessings and general doctrine having been conveyed, the third part of the epistle descends to the particulars and sets forth the former condition of the Ephesians under Gentilism as well as the later one under Christianity (vv. 11–13)

The confirmation of that later condition (vv. 14–22)

Parts of Chapter 3

Seizing the occasion from the last words of the chapter above, the fourth part of the epistle contained in this chapter comes to the offense of his cross and the exhortation that they do not slow down on account of his afflictions for them (vv. 1–13)

A digression on his prayer for the Ephesians (vv. 14–21)

Parts of Chapter 4

In this fifth part of the epistle, which contains precepts for the Christian life, having first exhorted the godly to every duty worthy of the calling of a Christian, he then descends to particular duties (vv. 1–6)

He digresses to show the diversity of the gifts of the Spirit (vv. 7–16)

He returns to giving particular precepts (vv. 17–32)

Parts of Chapter 5

Particular precepts of duty, which apply to people in every condition (vv. 1–21)

He turns to precepts that regard some specific conditions of people, but above all spouses (vv. 22–33)

Parts of Chapter 6

He continues with particular precepts that pertain to specific conditions of people, the duty of parents and children, masters and slaves (vv. 1–9)

Concluding the whole epistle, he adds a passage that gives to all in common a certain general precept about putting on the whole armor of God (vv. 10–20)

In the sixth part of the epistle, he says that his possessions will be explained by Tychicus (vv. 21–22)

In the final part, he closes the epistle with a certain greeting, in which he prays a blessing not only for the Ephesians but also for the whole church (vv. 23–24)

Chapter 1

Argument

There are five parts of the first chapter:

The greeting (vv. 1–2)

The proposition (v. 3)

The declaration of the proposition (vv. 4–14)

Digression to a passage on good will (vv. 15–18)

Return to the declaration of the proposition, and introduction of particular blessings (vv. 19–23)

CHAPTER 1

¹Paul an apostle of Jesus Christ, by the will of God, to the saints who live in Ephesus, and to the faithful ones in Christ Jesus: ²Grace to you and peace from God our Father, and our Lord Jesus Christ.

I. The Greeting—The First Part of the Chapter

Paul, an apostle. The first part of the epistle and of this chapter is the greeting in the first two verses. This is to be explained by the fact that it is common to nearly all the epistles of Paul, and what is very often explained from this passage we will not dwell on at this time, hastening to the argument itself.

Three Things Are Considered in This

There are three aspects of the greeting.

1. The Person Greeting Is Paul the Apostle

The person greeting is Paul, who is described by the calling and office of an apostle. The office of apostle is explained by its founders, first by Christ, by whose authority he executes it. Then it is explained by God the Father, by whose will he executes it with that delegated authority. Therefore, he serves in the office of apostle for Christ the Son by the will of God the Father.

2. The Person Greeted Is the Ephesian Church

The person being greeted is the Ephesian church, of which we have a certain description from the holiness belonging to the church of God, from the place mentioned, Ephesus, about which we spoke in the argument, and finally from their faith in Christ, from which that holiness proceeds. For by faith in Christ Jesus we are cleansed and sanctified.

3. The Goods Which the One Greeting Wishes to the One Being Greeted

Grace. The goods that the person greeting wishes to the person being greeted are first, grace, as the cause of peace and happiness, then peace, as the effect of grace. For what is pleasing to us, which we do both prosperously and happily, is from the grace of God, not any merit of our own. For it is the grace of God by which He is undeservedly favorable toward us, which indeed excludes all merit (Rom. 11:6).

Peace. But peace is the prosperous and happy success of all things, a peaceful and quiet life. He wants these goods for the Ephesians to be derived from their founders (namely, God the Father), who, effecting, is first in rank, who effects in the second place. We will discuss this matter later.

³Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in heaven in Christ.

II. The Proposition—The Second Part of the Chapter

Blessed. The second part of the chapter and the chief proposition of the second part of the epistle is the sentence God the Father of Jesus Christ has blessed us with every spiritual blessing in heaven in Christ.

What Occurs in It

In this proposition we see two things introduced by Paul: first, the form by which he sets it forth, and second, its matter and substance.

1. The Form of the Blessing That Proceeds from the Sense of Our Misery and God’s Mercy

And the form of this way of proceeding exists partly from acknowledgment of our misery and partly from the acknowledgment of the mercy and free benefits of God. For when we are moved and cast down by an awareness of our own misery and are again stirred up by reflection on gracious redemption, we are forced to break out into praise for the grace of God. In Romans 7:24ff, Paul leaves us an illustrious example of this matter in his own person. For there, first, he is so moved by a sense of the imperfection of his nature that he cries out, wretched man that I am, who will deliver me from this body of death? and then he collects and revives himself in the remembrance of God’s mercy in Christ. Finally, from this twofold knowledge the voice exists for giving thanks to God. I give thanks to God through Jesus Christ our Lord. And shortly after that, There is therefore now no condemnation for those who are in Christ Jesus.

From This the Distinction between the Regenerate and the Reprobate Proceeds

From this we learn how the regenerate differ from the unregenerate. The regenerate never think or speak about the benefits of God or become sharers of them without praising God continually, and they enjoy His free benefits for the end that He set forth—namely, the commendation of grace and the glory of God. But the unregenerate, although they may boast about the abundance of God’s benefits, it is nevertheless so absent that they praise Him on account of these things that they abuse them as much as they can, to the dishonor of the divine name. So far about the form of the proposition.

2. The Matter, in Which Three Things Occur

In what follows we will speak about the matter of the proposition. For the sake of teaching on the matter, we distinguish these three things: (a) the blessing itself, set forth in general; (b) who has blessed; and (c) in whom He has blessed.

a. First, the Blessing

Therefore, first the blessing itself occurs in these words: He has blessed us. Having already set forth this blessing in general, he later makes it clear by the introduction of its parts.

And It Is Indeed Spiritual

First, he calls it spiritual, then, more clearly explaining the very thing imparted, he adds what follows—in heaven—so that heavenly does not at all differ from spiritual.

And Heavenly, Setting Forth the Benefit

Let us explain the term heavenly in the following manner. There are three kinds of blessings and benefits altogether with which the regenerate man is equipped.

Animal

The first is that of those benefits which he shares in common even with the beasts, which pertains to the lively and perceiving soul and which can be called animal. Moreover, that kind is situated in enlivening, sense, and movement, and in the remaining actions.

Secular

Second, there is the kind of those benefits that are common among the regenerate and nonregenerate and which pertain to the human mind. In this kind are all the mechanical and liberal arts, moral and political virtues, and finally all knowledge and philosophy.

Peculiar to God’s Elect

In the third kind of benefits are established only those goods that are unique to the regenerate, and as far as applies, to the kingdom of God, and were ordained for the Christian life. The benefits of that kind are introduced next.

This Last One Is Introduced by the Apostle

Therefore, in this passage I place only the third kind in heavenly blessings because of the difference in the three kinds. For the first two kinds, although they are in the regenerate and differ from the unregenerate in regeneration (for they are regenerated in the regenerate), are nevertheless common. But this kind belongs to the regenerate alone. In the second place, the first two in the regenerate are partly from nature and partly from grace, while the third is only from grace. In the third place, the first two properly belong to this life, but this third kind properly belongs to the future heavenly life. It follows from this that the third kind properly applies here.

Another Interpretation of the Words In Heaven

But because here and there in this epistle place is indicated by this form of speaking, as in verse 20 of this chapter, as well as in 2:6, 3:10, and 6:12, you may rightly say here that this blessing is explained by the place in which it is (namely, heaven) so that the sense is the one who blessed us with spiritual blessing, which is in heaven. For there at last will be the highest perfection of all spiritual blessings, which are only inchoate on earth. So far about the benediction itself.

b. The Matter of the Proposition: Who Has Blessed

We consider, second, what is in the matter of the proposition, Who has blessed. He is God, the blessed God, he says. Then, lest it be thought that God is understood as without distinction, subsisting in three persons, Father is also added, as God is taken under the first person. Therefore, it is God the Father who has blessed. For the Father is the first efficient cause of this blessing, which is shown in this way: there is one God, but there are three persons—the Father, the Son, and the Holy Spirit.

The Generation of the Son and the Emanation of the Holy Spirit, or Eternal Procession

From these, the Father is from Himself and not from another, but He shares His whole essence with the Son and Holy Spirit, and therefore is the first person in order. The Son is not from Himself, but from the Father, from whom He receives the essence shared with Him. And so He is the second person in order. The Holy Spirit is not from Himself but from the Father and the Son, from whom He receives the shared essence, and so He is the third person in order. From this we see that the three persons in the one godhead differ in order.

These Three Persons Differ Not in Time but in Order

The same difference of order is kept in their operations, which God exercises in His creatures, of which sort are creation, administration, preservation, redemption, calling, justification, and sanctification. For in acting the Father is first in order, the Son is second in order, and the Holy Spirit is third in order.

From This It Does Not Follow That There Is Inequality

But it must be noted that the distinction of order does not effect any inequality. And these things are from God the Father, who blesses.

c. In Whom He Has Blessed

The third thing in the matter of the proposition is, in whom (namely, Christ), who was God’s Son from eternity and exhibited in the flesh in His own time. Christ is set forth in this passage as a certain matter, but united to us, as head to body, in which the Father worked this blessing. For Christ holds Himself in two manners for the benefits of God: passively and actively.

Passively

Indeed, Christ holds Himself passively, since He receives in Himself as proper to Him, both by the giving of the Father and by reason of His obedience, all God’s benefits. And therefore this certain matter is usually called suffering. In respect to this he preaches the gospel about Him here and elsewhere (in Christ).

Actively or Effectively

But Christ holds Himself actively or effectively, since He freely bestows the benefits He received from the Father on us, who have merited none of them. For this reason Christ, second from the Father, is efficient. And Scripture even says so about Him, as efficient, as does verse 2 of this chapter: From God our Father and our Lord Jesus Christ. In this way verse 5 says, whom He adopted as sons through Jesus Christ. In this way of speaking the Father is indiscriminately said to do something through the Son—namely, effecting a second cause in order.

Observations

So far we have described the form and matter of the proposition. Next we must make some observations.

1. The Form of Speaking about God the Father

The first is about the form of speaking about which it is here assigned to God the Father. Sometimes you may find the first person of God expressed separately by name, as in John 17:3, that they may acknowledge You alone as true God, and Jesus Christ whom You have sent. Sometimes you may find the first person of God separately in the name of the Father, as here and there in the Gospel of John. Sometimes you may find the same conjointly but by means of a copula, in the name of the God and Father, as in this passage and elsewhere in many places.

2. The Uniting of the Father and the Son in the Same Action of Blessing

Secondly, we see here, for one and the same action of blessing, that the Father and the Son go together.

And of the Operation in Which the Father Is Said to Effect This or That through the Son and Holy Spirit

But by extending this more broadly to produce every external action, which pertains to creatures, the Father, Son, and Holy Spirit go together, although in a different manner. Indeed, the Father is always the first efficient cause and the source of operation. But the Son sometimes is the matter, as in this passage, as it has been explained above, sometimes as efficient, second in order. Finally, the Holy Spirit is efficient, third in order. Indeed, this threefold efficiency, distinct in the order of acting, is usually enunciated in the Scriptures in this way: God the Father effects this or that through the Son and Holy Spirit.

⁴Just as He chose us in Him before the foundation of the world, that we may be holy and faultless before Him through love. ⁵Who predestined us, whom He adopted as sons through Jesus Christ in Him, for the good pleasure of His will. ⁶For the praise of His glorious grace, by which He freely made us pleasing to Him in the Beloved.

III. The Third Part of the Chapter: The Declaration of the Proposition until Verse 15, Which Is Made through the Introduction

As He chose. So far the general proposition has been introduced. The declaration of it follows in the third part of the chapter, which is made through the introduction of parts in this way: God the Father chose, redeemed, called, and made us alive in Christ for the means and the end. Therefore, God the Father blessed us in Christ with every spiritual blessing.

The First Part of the Introduction: Setting Forth Election to the Means and the End

The first part of the introduction is treated in verses 4–6, of which two parts are again special: first is election to the means, especially sanctification (v. 4); second is election to the end, perfect adoption, or our salvation (vv. 5–6). Before we proceed to explain the first part of the introduction, we must see the order of the parts.

The Beginning of This Introduction Is Predestination, the Foundation and Source of All of God’s Benefits

The beginning of the introduction is predestination, and rightly so, for it is the foundation of all the other parts and blessings. For if you seek the cause of the others, it is necessary first that we seek it from election, or predestination. From this you see in Romans 8:29 that the remaining benefits are deduced in their order from predestination: Those whom He predestined, He called, those whom He called, He justified, those whom He justified, He glorified.

Five Theses about Predestination in General

Now we must come to election to the means, which we will explain in this way, if we may first introduce a few theses in general about God’s providence and predestination.

1. God for His immense wisdom, from eternity, foresaw and foreknew all things that were going to happen, because there is no distinction of time among Him, but all things past, present, and future have always been bare and clear, and they are always before His eyes (Heb. 4:13).

2. God did not only foreknow the future but also for His immense power efficaciously decreed in His eternal counsel future things in their time.

3. God, in decreeing, had regard to every best end, but especially the final end—His glory—from where the decree of God is called predestination to the end appointed.

4. Since there are some means to the ends, others final, God predestined all things not only to the final end but also to all the means.

The Last of These Theses Opens a Way for the Explanation of Election to the Means, Which Is the First Special Part of the Introduction

5. God’s predestination, in respect to men, having a difference in end—namely, salvation and death—is partly election, partly reprobation. And so in this passage it is a question of election to the means, then about election to the end. In this passage election to the means is explained in verse 4. Here holiness is received among the means, in which, as the end of all benefits that befall us in this life (Titus 2:11–12), all things must be understood as going before—calling, justification, et cetera.

Four Things Occur Together in Consideration of This

The proposition of this part is this: God the Father chose us in Christ before the foundation of the world, in order that we may be holy. In explaining this proposition, four things must be distinguished:

1. The benefit itself of election to the means

2. Who chose

3. In whom

4. In which time

1. The Benefit Itself of Election to the Means, First to Holiness

In explaining the blessing we first must see what this holiness is to which we have been chosen. In this way let us draw it from His fountain. God is holy properly and in His nature—that is, supremely pure, and to that end especially detesting and severely punishing all impurity. God kindly shares this holiness and purity of His nature with His creatures (Gen. 1). And all things which He made were very good—that is, pure and holy. But He especially shared His holiness with man, according to which man is said to be created in the image of God (Eph. 4:24). Man lost this holiness and image of God in the first Adam. But in the second Adam, who is Christ, he recovered it. We will teach that in the following manner.

The Reason and Manner of This Benefit Follows

We are united with Christ through the Spirit and faith, hence the union itself is called the communion of the Spirit (Phil. 2:1). But the Spirit of Christ cannot be burdensome in us. But as He is holy, and Christ, whose Spirit He is, is holy, so it is necessary that He work holiness in us and make us conformed to the image of Christ (that is, pure and whole), while the apostle says, in 2 Corinthians 3:17, Where the Spirit of the Lord is, there is freedom. And by this office He is called the Spirit of sanctification by the apostle (Rom. 1:4).

Hence the Definition of Holiness

Therefore, holiness is nothing other than that purity of the faculties of our soul, intellect, will, and affections, and to that degree, the image of God itself, inchoatein this life, which we regain in Christ, who works it in us by His Spirit. Another word in the text, blameless, means the same thing as holy.

And an Explanation, Sought from the Very Context, from the Consideration of the Opposite Word, and Comparison of Other Passages

For μῶμος first means dishonor, blemish, and vice, which are contrary to holiness. Hence ἄμωμοι are said to be immune to blemish and dishonor, and for that reason they are holy and clean. See 1 Peter 1:19, where ἄμωμος and ἄσπιλος (spotless) are taken for the same, and Ephesians 5:27, where holy and ἄμωμον are set in opposition to dishonor and wrinkle. But if you translate ἀμώμους as faultless or without reproach, then μῶμος will mean reproach, which seems to be the secondary meaning of the word. For μῶμος means reproach, because blemish or dishonor is liable to reproach. But the matter returns to the same thing. For they are called without reproach because they are without dishonor and without blemish, and are therefore holy before Him.

The Source and Parts of Holiness

In order to indicate a certain source of holiness, two things are appointed: first that it is necessary that we be holy before God, and second that it is necessary that we work through love.

The First Part Is Internal—Namely, Purity of Heart

Out of these two, the first requires that integrity and sincerity of soul without which we do not dare to appear before God, the searcher of hearts. Hence, this is why David, proving his purity and innocence to God, asked from Him to search deep within his soul and the desires of his heart. But it is clear that it must be explained in this way from 2 Kings 20:3. For God’s Spirit explains it in this passage thus: Before God, the interpretation added by the words faithfully and with a pure heart.

The Second Part Is External, Which Also Requires Fruit—Namely, of Purity

Moreover, second this requires the external work and fruit of internal holiness, but especially love toward one’s neighbor. We explain this in the following way: in Ephesians 2:10 it is said that we are God’s work, created in Christ Jesus for good works. By this it is indicated that we are therefore regenerate and sanctified, in order that we may work well.

Who, According to the Apostle, Are Referred to Sobriety toward Ourselves, Righteousness toward Our Neighbors, and Piety toward God

The apostle, in Titus 2:12, says that the saving grace of God has shined on us, so that we may live soberly, justly, and piously in this present age. In this passage he indicates that all works of holiness are reduced to three heads: that we may live soberly in regard to ourselves, justly in regard to our neighbor, and piously in regard to God. For there cannot be more kinds of works than those that regard ourselves, our neighbor, and our God.

Confirmation of This Distinction Sought from the Likeness of Christ

This same division of the works of holiness appears from that likeness between the vine and the branches, which is in John 15:1ff. For the branch not only draws sap from the vine, from which it may live, but also has sap from the same, from which it brings forth good fruits in us. In the same way the regenerate, grafted to Christ, draw sap from Him, that is, holiness, by which they not only live for Him, that is, they bring forth works for His use, but also by which they live for others, that is, they eat the fruit of good works for the glory of God and the use of other men.

Why Frequent Mention Is Made in Scripture of Righteousness That Regards Neighbors

Therefore, since there are three kinds of works of righteousness, he mentions in this passage those which regard neighbor, and which, as the most, is commended to us by the prophets and apostles, because those are special arguments that bear witness to the inner sincerity of the soul in men. Indeed, they have greater power for that thing than external exercise of godliness. See Romans 2:17ff. James 2:18: Show me your faith by your works, and I will show you my faith by my works. Therefore, you have holiness in the internal sincerity of soul, and it is perfected by the external fruit of works. So far about the blessing itself of the election to the means, which we set out to consider in the first place.

2. & 3. Who Chose, and in Whom

The other three follow: two of which (namely, who chose and in whom) we are passing over, since they have been explained in the proposition of the general blessing.

4. In Which Time—Namely, before Time, or from Eternity

The remaining third of those three is about the time of election. The time from which He chose us for holiness is eternity. This is about the thing itself.

Hence It Follows That Christ Is Our Mediator from Eternity

What we observe is this: first, we gather that from the time of election in Christ, Christ was our Mediator from eternity, not only when we were but also when we were not, and not only when He was man but also when He was not yet man and manifested in the flesh. This must be understood in this manner, in order that we may indicate that He was Mediator already while He was not yet manifested in the flesh, nevertheless by virtue of His human nature which He would assume, in which sense He is called the spotless Lamb from the beginning of the world.

Faith and Works Foreseen Are Not the Cause of Election

Next we come to errors of men wickedly thinking about God’s election from this text, and first indeed to the error of some about foreseen faith and our works. For here it is said that we were chosen, in order that we may be holy through love, and in chapter 2, verse 10 of this epistle it is said that God prepared good works, in which we would walk. Therefore, God did not choose us on account of foreseen works.

In Election There Is No Matter for Despair

Third, we come to the timidity of those who, because (as they say) we cannot penetrate into the counsel and election of God, conclude that there is a matter for despair in election. Here we learn the contrary: for since we can be sure about our holiness, which we all feel from the effects in us, which is nothing else than an effect of election, and it cannot be, unless God’s election went before, it follows that it is necessary that we be sure about election, which is the cause of our holiness. Indeed, in thus knowing election, we do not immediately enter the very ark of the divine counsel, but we begin first from the better known effect in us.

We Are Not Allowed to Live as We Will, and to Loosen the Reins of Covetousness

In the fourth place, from this text we go against the wickedness of the impure Libertines, who, because we were chosen by necessity, therefore gather that we are allowed to live as we will and to loosen the reins of covetousness. For in this passage we learn that we were chosen for this very thing: that we may be holy and live in a holy manner. We will also hear this in chapter 2, verse 10—namely, that we were prepared by God for good works, so that we may walk in them. For as Paul said to the centurion in Acts 27:31, those who were in the ship could not escape saved, unless the sailors remained in the ship—that is, unless the means through which they would be saved were retained. In this way it happens in the works of holiness, without which, as means, it is impossible to be saved.

True Love Compels Us to Exercises of Holiness toward Others

After this we see here that the love of the affections of the soul belongs to the regenerate, which compels us to works and exercises of holiness toward others. But by extending this thesis more broadly, you will see what dwells in us, whether it is faith, or holiness, or knowledge, or something else, all that is applied to the use of others, compelling us by love. Hence it is said by the apostle, love edifies. From this we also learn that love is not in the nature of those things that act by themselves, but as a certain instrument applying to others, whether knowledge, holiness, or finally, faith itself.

The Sum of Good Works Consists in Love of God and Neighbor

Finally here we observe that our holiness regards God and neighbor: God, indeed, to whom inner sincerity and integrity should be offered, and neighbor, to whom external works of love are due.

Having Completed the Treatment of Election to the Means, We Come to the Other Part—Namely, Election to the End, the Explanation of Which Is Condensed in Five Articles

Who predestined us. The second part of our election follows from these two verses, to that end which is final in us, our salvation. This part follows, in the best order, that election to the means, explained in the verse above. The proposition of the benefit is God the Father predestined us for adoption of sons, etc. In this proposition five things must be considered:

1. The benefit itself of predestination to salvation

2. Who the author is

3. In whom

4. How

5. To what end

He Discusses Adoption, Showing the Only Son of God by Nature

Because he discusses predestination to adoption, it must be said about adoption that it was taken up in the beginning. It is true for every child of God, whether by nature or grace. By nature, as the λόγος alone, by being begotten has the shared substance of the Father—the same and entire. The son by grace is either of creation, as angels and Adam before the fall, or of adoption, as Adam after the fall, and all the born-again elect, who are therefore called sons of adoption. This is because, although they were not sons of God, and that by their own fault, but sons of wrath, by the will of God adopting through and on account of Christ, they received the right and name of son and became brothers of Christ. This adoption is twofold, as it can be gathered from the Scriptures of the New Testament: inchoate, which is in this life, through hope, as Paul and John bear witness, and perfect in another life, which will be when we are sent into the possession of that inheritance, and we will enjoy that present. Paul speaks about this perfect adoption in Romans 8:23, awaiting adoption—that is, the redemption of our body. First John 3:2 speaks about both: Most beloved, we are now sons of God [namely, inchoate adoption] but what we will be has not yet been revealed—namely, perfect and complete adoption.

A Word Here about Perfect

But in this passage we take that perfect adoption, which will be in another life, in which we will enjoy our inheritance as present, with Christ our firstborn brother. First it is said in Galatians 4:5 that Christ has redeemed us, in order that we may receive adoption. Then, in Hebrews 9:15 we are called redeemed so that we may receive the promise of the eternal inheritance.

This Is Also Called Eternal Life

From this we see that adoption and eternal inheritance are the same. For we understand the same end of redemption in each place. Therefore, we do not wrongly take the name of adoption in this place as inheritance or eternal life, which is the end to which we were predestined. We pass over the author of this benefit and when and in whom it is given, namely Christ.

The Manner of Predestination; It Is the Good Pleasure of God

The manner in which God the Father predestined us follows. The manner is first set forth in those words, in Him, then it is explained in the following: for the good pleasure of His will. Therefore, the manner in which God predestined us is His good pleasure, which is the same with that which Romans 9:11 calls God’s election, when he says that the plan of God, which is according to His election, might remain firm.

And the Will, Excluding Foreseen Faith and Works

And later in the same chapter (v. 18) he calls it the will of God. Here the manner of predestinating excludes all things that are outside of God Himself, like works, which are excluded with eloquent words in the Romans passage cited, and faith foreknown, as the papists call it.

The Chief End of Our Predestination—Namely, God’s Glory

Finally, it comes that the end of our predestination to salvation must be considered, which he calls the praise of grace, which is nothing else than the glory of God. For when God’s grace, righteousness, power, or any other attribute of His is praised, it brings glory to Him.

The Reason of This End

The reason of the end is added in these words: Who freely made us pleasing to Himself, taken up from the effect of this grace, which is nothing else than that very predestination to salvation. For the end of predestination (namely, the praise of grace) first was the beginning, which drove God to predestine, according to that made known. The first intention is last in execution, and the opposite. Therefore the simple sense is as if he should say to the praise of grace, and that rightly, because in that very grace, as a planned end, He predestined us in Christ, or was driven to predestine us—that is, as he says, to render us pleasing. So far about the thing itself.

Observations of Doctrine

1. The Foundation of Election Is in God, Not in Foreseen Faith and Works

Now for some observations. First indeed we hold here that the foundation of election is in God Himself and in no creature. Paul gathered the firmness of our election from this (Rom. 9:11), as the plan of God, he says, which is according to election; that is, it remains firm not from works but from calling. Indeed, he teaches that God’s plan remains firm because it is according to His election—that is, as he explains, not from works, but from calling. Therefore, when the papists seek the cause of predestination outside of God, in foreseen faith or in our works, can God’s plan really be firm from their teaching?

2. If Election Is Sought outside God’s Good Pleasure, as the Sophists Say, the Glory of God Is Destroyed

Next we observe from this that the preceding causes are outside of us: good pleasure (εὐδοκία), through which, and Christ, in whom God predestined us, gathers an end, the glory of God Himself as firm; from the teaching of the papists about foreseen faith and works, it is necessary that the contrary will follow from the contrary. For since our works foreseen are in