5. Having predestinated (spooploas). Rev., foreordained. From mpé before, opif to define, the latter word being from dpos a boundary. Hence to define or determine beforehand.
Adoption (viodectav). See on Rom. viii. 15. Never used of Christ.
Good pleasure (evdoxiav). Not strictly in the sense of kindly or friendly feeling, as Luke ii. 14; Philip. i. 15, but be- cause it pleased Him, see Luke x. 21; Matt. xi. 26. The other sense, however, is included and implied, and is expressed by in love.
6. To the praise of the glory of His grace. The ultimate aim of foreordained. Glory is an attribute of grace: that in which grace grandly and resplendently displays itself. Praise is called forth from the children of God by this divine glory which thus appears in grace. The grace is not merely favor, gift, but it reveals also the divine character. In praising God for what He does, we learn to praise Him for what He is. Glory is another of the ruling words of the epistle, falling into the same category with riches and fulness. The apostle is thrilled with a sense of the plenitude and splendor of the mys- tery of redemption.
Wherein He hath made us accepted (év 4 éyapitwcev nuas). The correct reading is 4s which, referring to grace. The meaning is not endued us with grace, nor made us worthy of love, but, as Rev., grace—which he freely bestowed. Grace is an act of God, not a state into which He brings us.
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The beloved. Christ. Beloved par excellence. Compare the Son of His love, Col. i. 18; also Matt. iii. 17; xvii. 5.
7. We have. Or are having. The freely bestowed (ver. 6) is thus illustrated by experience. The divine purpose is being accomplished in the lives of believers.
Redemption (rv azrodvtpwow). See on Rom. iii. 24. Note the article: owr redemption.
Through His blood. Further defining and explaining zn whom.
Forgiveness (adeow). See on Luke iii. 38; Jas. v.15; Rom. iii. 25. Forgweness specifies the peculiar quality of redemp- tion.
Sins (zapartwpdtev). Rev., better, trespasses. See on Matt. vi. 14.
Riches. See on glory, ver. 6, and Rom. ii. 4.
8. Wherein He hath abounded (is ézepiccevcev). Rev., correctly, which He made to abound. The verb is used both transitively and intransitively in the New Testament. The transitive use belongs mainly to later Greek. Compare, for the transitive sense, Matt. xiii. 12; 2 Cor. iv. 15.
In all wisdom and prudence (év don copia xai dpovrjcer). For wisdom, see on Rom. xi. 33. For prudence, on Luke i. 17. The latter is an attribute or result of wisdom, concerned with its practical applications. Both words refer here to men, not to God: the wisdom and prudence with which He abundantly endows His followers. Compare Col. i. 9. Ad wisdom is, properly, every kind of wisdom.
9. Having made known. The participle is explanatory of which He made to abound, etc.: in that He made known.
The mystery of His will. For mystery, see on Rom. xi. 25; Col. i. 26. Another key-word of this epistle. God’s grace as manifested in redemption is a mystery in virtue of its riches and depth—as the expression of God’s very nature. The mys-
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tery of the redemption in Christ, belonging to the eternal plan of God, could be known to men only through revelation— making known. Of His will; pertaining to His will. Com- pare ch. iii. 9.
Purposed (zpoédero). Only here, Rom. i. 18; iii. 25 (note).
In Himself (é€v ai7é). The best texts read atté in Him ; but the reference is clearly to God, not to Christ, who is ex- pressly mentioned in the next verse.
10. That in the dispensation, etc. (e’s o/xovoulav). The A. V. is faulty and clumsy. Eis does not mean én, but unto, with a view to. Dispensation has no article. The clause is directly connected with the preceding: the mystery which He purposed in Himself unto a dispensation. For oixovoula dis- pensation, see on Col. i. 25. Here and ch. iii. 2, of the divine regulation, disposition, economy of things.