ἐν ἀγάπῃ with ἐξελέξατο, would give the sense, ‘ Hath chosen us in love ;’ but this the position of the words forbids. To connect them with προορίσας, which fol- lows, would give the sense, ‘In love having predes- tinated us.’ But this also is unnatural; and besides, the word predestinated has its limitation or explanation in the following clause, “ according to the good plea- sure of his will. It would be tautological to say: ‘He hath predestinated us in love according to the good pleasure of his will.” The majority of commen- tators, therefore, adopt the construction followed by our translators.
If election is to holiness as the apostle here teaches, it follows, first, that individuals, and not communities or nations, are the objects of election; secondly, that _ holiness in no form can be the ground of election. If men are chosen to be holy, they cannot be chosen because they are holy. And, thirdly, it follows that holiness is the only evidence of election. For one who lives in sin to claim to be elected unto holiness, is a contradiction.
V. 5. The apostle says, God hath chosen us to holiness, having predestinated us to sonship; that is, because he has thus predestinated us. Holiness, there- fore, must be a necessary condition or prerequisite for the sonship here spoken of. Sonship in reference to God includes—1. Participation of his nature, or con- formity to his image. 2. The enjoyment of his favour, or being the special objects of his love. 38. Heirship, or a participation of the glory and blessedness of God.