Lachmann, Riickert adopt the latter; Knapp, Scholz, Harless, De Wette the former. If the genitive be preferred, ἧς is for ἥν, and the phrase χάριν χαριτοῦν would be analogous to others of frequent occurrence, as κλῆσιν καλεῖν, ἀγάπην ἀγαπᾶν. This clause admits of two interpretations. The word yapitow, agreeably to the analogy of words of the same formation, signifies to impart χάρις grace. The literal rendering therefore of the words ἐν ἡ (χάριτι) ἐχαρίτωσεν ἡμᾶς would be, with which grace he has graced us, or conferred grace upon us. But as grace sometimes means a disposition and sometimes a gift, the sense may be either, ‘ Wherein (i. e. in the exercise of which) he has been gracious to-
wards us ;’
or, ‘ With which he has made us gracious or well pleasing.’ In the former case, grace refers to the goodness or unmerited favour of God exercised towards us; in the latter, to the sanctifying effect produced on us. Itis the grace by which he has sanctified or rendered us gracious (in the subjective sense of that word) in his sight. The Greek and Romish interpreters prefer the latter interpretation; the great body of Protestant com- mentators the former. The reasons in favour of the former are, 1. The word grace in the context is used in the sense of kind disposition on the part of God, and not in the sense of a gift. 2. The verb in the only other case where it occurs in the New Testament, is used in the sense of showing favour. Luke 1,28: “ Hail, thou favoured one!” 3. The parallel passage and analogous expression 2, 4 is in favour of this interpretation. There it is said, “ His great love wherewith he hath loved