But God, (who is rich in mercy,) for his exceeding charity wherewith he loved us,

“Do ye therefore, clothing yourselves with meekness, become the imitators of His sufferings, and of His love, wherewith He loved us when He gave Himself a ransom for us, that He might cleanse us by His blood from our old ungodliness, and bestow life on us when we were almost on the point of perishing through the depravity that was in us.”

“"But God, being rich in mercy." Not merely merciful, but rich in mercy; as it is said also in another place; "In the multitude of thy mercies." And again, "Have mercy upon me, according to the multitude of thy tender mercies." "For His great love, wherewith He loved us." Why did He love us? For these things are not deserving of love, but of the sorest wrath, and punishment. And thus it was of great mercy.”

“After the Apostle has amplified the state of the fault that infects, here he commends the benefit of justifying grace. Concerning this he does two things. First he sets down the benefit itself; second he explains himself, at the place "for by grace you are," etc. Now he describes that benefit with respect to three causes. First with respect to the efficient cause; second with respect to the formal, or exemplary, cause; third with respect to the final cause. Now the efficient cause of the divine justifying benefit is the charity of God. And with respect to this he says: "But God, who is rich in mercy, because of his exceeding great charity." Now he says "because of his exceeding great charity," because we can consider a fourfold goodness and efficacy of the divine love. First, because he brought us into being. Wisdom 11:25: "For you love all things that are, and hate none of the things which you have made," etc. Second, because he made us to his own image, and capable of his beatitude. Deuteronomy 33:2-3: "With him are thousands of saints, in his right hand a fiery law; he has loved the peoples, all the saints are in his hand." Third, because he repaired men corrupted through sin. Jeremiah 31:3: "I have loved you with an everlasting charity, and therefore," etc. Fourth, because for our salvation he gave his own Son. John 3:16: "So God loved the world, that he gave his only-begotten Son." Whence Gregory: "O inestimable love of charity! That you might redeem a slave, you handed over your Son." Now he says "who is rich in mercy," because when the love of man is caused by the goodness of the one who is loved, then that man who loves, loves out of justice, inasmuch as it is just that he should love such a one. But when love causes goodness in the beloved, then it is a love proceeding from mercy. Now the love with which God loves us causes goodness in us, and therefore mercy is set down here as, so to speak, the root of divine love. Isaiah 63:7: "He has dealt bountifully with them according to his indulgence, and according to the multitude of his mercies." In the same place: "The multitude of your tender mercies and of your compassions is upon me." Now God is said to be rich in mercy, because he has it infinite and unfailing, which man does not have. For in three things man shows mercy with a limit and a limitation. First indeed in bestowing temporal benefits, and this mercy is finite, not exceeding the limits of one's own capacity. Tobit 4:8: "As you are able, so be merciful"; but God is rich also towards all who call upon him, as is said in Romans 10:12. Second, the mercy of man is finite because he forgives only an offense against himself, and in this too there ought to be a measure, namely that he not forgive so indiscriminately that the one whom he forgives becomes more insolent, more prone and more ready to offend again. Ecclesiastes 8:11: "For because sentence is not speedily pronounced against the evil, the children of men commit evils without any fear." But nothing can harm God, and therefore he can forgive every offense. Job 35:6: "If you sin, what will you harm him?" And a little after: "Moreover if you act justly, what will you give him?" Third, man shows mercy by remitting punishment, and in this too a measure must be kept, namely that you not act against the justice of a higher law; but God can remit the punishment of all, since he is bound by no law of a superior. Job 34:13: "Whom has he appointed over the earth? Or whom has he set over the world which he made?" Thus therefore the mercy of God is infinite, because it is not constrained by the narrowness of riches, nor restricted by fear of harm, nor by the law of a superior. Now the exemplary cause of the benefit is that it was conferred in Christ. And with respect to this he says: "when we were dead in sins, he brought us to life together in Christ," etc. Here he touches on a threefold benefit, namely: of justification, of resurrection from the dead, and of ascension into heaven, through which three we are made like to Christ. He says therefore with respect to the first — so that the text be read as suspended — "But God, who is rich," etc., "when we were dead in sins, he brought us to life together in Christ," that is, he made us live together with Christ. Hosea 6:3: "He will bring us to life after two days," etc. "He brought to life together," I say, here namely by way of justice. Psalm 65:9: "Who has set my soul to live." And this "in Christ," that is, through the grace of Christ, by whose grace, namely Christ's, you are saved. Romans 8:24: "For we are saved by hope." But with respect to the second he says: "and he raised us up together with Christ," with respect to the soul in reality, and with respect to the body in hope. Romans 8:11: "He who raised him up from the dead will also bring to life our mortal bodies," etc. But with respect to the third he says: "and made us sit together in the heavenly places in Christ Jesus," namely now through hope, and finally in the future in reality, because, as is said in John 12:26: "Where I am, there also shall my minister be," etc. Likewise Apocalypse 3:21: "He who shall overcome, I will give him to sit with me on my throne, as I also have overcome, and have sat with my Father on his throne." Now the Apostle in these things uses the past tense for the future, declaring as though already done what is future, because of the certainty of hope. Thus therefore he brought to life together with respect to the soul, finally raised up with respect to the body, made to sit together with respect to both. Consequently, when he says "that he might show," etc., he shows the final cause of the benefit conferred. This indeed can be read in two ways, because "the ages to come" can be taken either in this life, or in the life to come. For if they are taken in this life, then "age" is a certain measure of time and the period of one generation, so that it may be said thus: I say that us, who are the firstfruits of those who sleep, he brought to life together in Christ, and this that he might show, in the ages to come — that is, to those who are to be after us — the abundant riches of his grace, and this not by our merits, but by his own goodness, which is, namely, upon us in Christ Jesus, that is, through Christ Jesus. 1 Timothy 1:15f: "Jesus Christ came into this world to save sinners, of whom I am the first. But for this reason I obtained mercy, that in me Christ might show all patience, for the instruction of those who are to believe in him unto eternal life." Thus therefore God bestowed abundant gifts of grace on the first saints, so that those who came after might more easily be converted to Christ. Or "age" can be taken otherwise, namely in the other life, of which it is said in Ecclesiasticus 24:14: "and even to the age to come I shall not cease." But although there is one age there, because there is eternity there, he nevertheless says "in the ages to come," on account of the multitude of the saints participating in eternity: so that there may be said to be as many ages there as there are participated eternities. Of these ages it is said in Psalm 144:13: "Your kingdom is a kingdom of all ages." He says therefore according to this sense: I say that he brought us to life in hope, namely through Christ, or in grace, that he might show, in the ages to come — that is, might fulfill in the other life — the abundant riches of his grace, that is, the abundant grace which even in this world, while he forgives many sins and grants the greatest gifts, he speaks of: which indeed superabounds in the other life, because there it is possessed without failing. John 10:10: "I have come that they may have life," namely of grace, "in this world, and have it more abundantly," namely of glory in the fatherland. And this "in his goodness." Psalm 72:1: "How good is God to Israel." Lamentations 3:25: "The Lord is good to them that hope in him, to the soul that seeks him." And this "above us," that is, above our desire, above our understanding, and above our capacity. Isaiah 64:4: "The eye has seen us, O God, besides you, the things which you have prepared for them that wait for you." And this "in Christ Jesus," that is, through Christ Jesus, because just as grace is conferred on us through Christ, so also is glory consummated. Psalm 83:12: "The Lord will give grace and glory." For through him we are made blessed, through whom we are justified. Now he says "that he might show," because the treasure of grace is hidden in us, because we have it in earthen vessels, as is said in 2 Corinthians 4:7; and 1 John 3:1: "Behold what manner of charity the Father has given us, that we should be called and should be the sons of God." And a little after: "Now we are the sons of God, and it has not yet appeared," etc. But that hidden treasure, because it has not yet appeared, will be shown in the ages to come, because in the fatherland all things will be open to us that pertain to the manifest glory of the saints. Romans 8:18: "The sufferings of this time are not worthy to be compared to the future glory that shall be revealed in us."”

“Here the apostle begins his account of the glorious change that was wrought in them by converting grace, where observe, I. By whom, and in what manner, it was brought about and effected. 1. Negatively: Not of yourselves, Eph 2:8. Our faith, our conversion, and our eternal salvation, are not the mere product of any natural abilities, nor of any merit of our own: Not of works, lest any man should boast, Eph 2:9. These things are not brought to pass by any thing done by us, and therefore all boasting is excluded; he who glories must not glory in himself, but in the Lord. There is no room for any man's boasting of his own abilities and power; or as though he had done any thing that might deserve such immense favours from God. 2. Positively: But God, who is rich in mercy, etc., Eph 2:4. God himself is the author of this great and happy change, and his great love is the spring and fontal cause of it; hence he resolved to show mercy. Love is his inclination to do us good considered simply as creatures; mercy respects us as apostate and as miserable creatures. Observe, God's eternal love or good-will towards his creatures is the fountain whence all his mercies vouch-safed to us proceed; and that love of God is great love, and that mercy of his is rich mercy, inexpressibly great and inexhaustibly rich. And then by grace you are saved (Eph 2:5), and by grace are you saved through faith - it is the gift of God, Eph 2:8. Note, Every converted sinner is a saved sinner. Such are delivered from sin and wrath; they are brought into a state of salvation, and have a right given them by grace to eternal happiness. The grace that saves them is the free undeserved goodness and favour of God; and he saves them, not by the works of the law, but through faith in Christ Jesus, by means of which they come to partake of the great blessings of the gospel; and both that faith and that salvation on which it has so great an influence are the gift of God. The great objects of faith are made known by divine revelation, and made credible by the testimony and evidence which God hath given us; and that we believe to salvation and obtain salvation through faith is entirely owing to divine assistance and grace; God has ordered all so that the whole shall appear to be of grace. Observe, II. Wherein this change consists, in several particulars, answering to the misery of our natural state, some of which are enumerated in this section, and others are mentioned below. 1. We who were dead are quickened (Eph 2:5), we are saved from the death of sin and have a principle of spiritual life implanted in us. Grace in the soul is a new life in the soul. As death locks up the senses, seals up all the powers and faculties, so does a state of sin, as to any thing that is good. Grace unlocks and opens all, and enlarges the soul. Observe, A regenerate sinner becomes a living soul: he lives a life of sanctification, being born of God; and he lives in the sense of the law, being delivered from the guilt of sin by pardoning and justifying grace. He hath quickened us together with Christ. Our spiritual life results from our union with Christ; it is in him that we live: Because I live, you shall live also. 2. We who were buried are raised up, Eph 2:6. What remains yet to be done is here spoken of as though it were already past, though indeed we are raised up in virtue of our union with him whom God hath raised from the dead. When he raised Christ from the dead, he did in effect raise up all believers together with him, he being their common head; and when he placed him at his right hand in heavenly places, he advanced and glorified them in and with him, their raised and exalted head and forerunner. - And made us sit together in heavenly places in Christ Jesus. This may be understood in another sense. Sinners roll themselves in the dust; sanctified souls sit in heavenly places, are raised above the world; the world is as nothing to them, compared with what it has been, and compared with what the other world is. Saints are not only Christ's freemen, but they are assessors with him; by the assistance of his grace they have ascended with him above this world to converse with another, and they live in the constant expectation of it. They are not only servants to the best of masters in the best work, but they are exalted to reign with him; they sit upon the throne with Christ, as he has sat down with his Father on his throne. III. Observe what is the great design and aim of God in producing and effecting this change: And this, 1. With respect to others: That in the ages to come he might show, etc. (Eph 2:7), that he might give a specimen and proof of his great goodness and mercy, for the encouragement of sinners in future time. Observe, The goodness of God in converting and saving sinners heretofore is a proper encouragement to others in after-time to hope in his grace and mercy, and to apply themselves to these. God having this in his design, poor sinners should take great encouragement from it. And what may we not hope for from such grace and kindness, from riches of grace, to which this change is owing? Through Christ Jesus, by and through whom God conveys all his favour and blessings to us. 2. With respect to the regenerated sinners themselves: For we are his workmanship, created in Christ Jesus unto good works, etc., Eph 2:10. It appears that all is of grace, because all our spiritual advantages are from God. We are his workmanship; he means in respect of the new creation; not only as men, but as saints. The new man is a new creature; and God is its Creator. It is a new birth, and we are born or begotten of his will. In Christ Jesus, that is, on the account of what he has done and suffered, and by the influence and operation of his blessed Spirit. Unto good works, etc. The apostle having before ascribed this change to divine grace in exclusion of works, lest he should seem thereby to discourage good works, he here observes that though the change is to be ascribed to nothing of that nature (for we are the workmanship of God), yet God, in his new creation, has designed and prepared us for good works: Created unto good works, with a design that we should be fruitful in them. Wherever God by his grace implants good principles, they are intended to be for good works. Which God hath before ordained, that is, decreed and appointed. Or, the words may be read, To which God hath before prepared us, that is, by blessing us with the knowledge of his will, and with the assistance of his Holy Spirit; and by producing such a change in us. That we should walk in them, or glorify God by an exemplary conversation and by our perseverance in holiness.”

“But God, who is rich in mercy,.... Mercy is a perfection of the divine nature, and is essential to God; and may be considered with respect to the objects of it, either as general, extending to all men in a providential way; or as special, reaching only to some in a way of grace; for though mercy is his nature, yet the display and exertion of it towards any object, is the act of his will; and special mercy, with all the blessings and benefits of it, is only exhibited in Christ Jesus: and God is said to be "rich" in it, because he is free and liberal in dispensing it, and the effects of it; and that to a large number of persons, in great abundance and variety, by various ways, and in divers instances; as in the covenant of grace, in the mission of Christ, in redemption by him, in regeneration, in pardon of sin, and in eternal salvation; and yet it is inexhaustible and perpetual; and this sets forth the excellency and glory of it: for his great love wherewith he loved us; the love of God to his chosen people is very great, if it be considered who it is that has loved them, God and not man; who is an infinite, unchangeable, and sovereign Being; and his love is like himself, for God is love; it has heights and depths, and lengths and breadths immeasurable; it admits of no variation nor alteration; and is altogether free, arising from himself, and not from any motives and conditions in men: and if the persons themselves are considered, who are the objects of it, men, sinful men, unworthy of the divine notice and regard; and that these are loved personally, particularly, and distinctly, and not others; nakedly, and not theirs, or for any thing in them, or done by them, and that notwithstanding their manifold sins and transgressions: to which may be added, that this love is represented as a past act; and indeed it is from everlasting, and is antecedent to their being quickened, and was when they were dead in trespasses and sins; and is the source and spring of the blessing next mentioned: so the divine love is often called in the Cabalistic writings of the Jews (t), , "great love". (t) Zohar in Gen. fol. 8. 4. & in Exod. fol. 102. 3. Lex. Cabal. p. 44. 45.”

“But God, who is rich in mercy - As they were corrupt in their nature, and sinful in their practice, they could possess no merit, nor have any claim upon God; and it required much mercy to remove so much misery, and to pardon such transgressions. His great love - God's infinite love is the groundwork of our salvation; in reference to us that love assumes the form of mercy, and that mercy provides the Savior, the Lord Jesus Christ. And therefore the apostle adds, Eph 2:5 : By grace ye are saved - it is by God's free mercy in Christ that ye are brought into this state of salvation. See on Eph 2:8 (note).”

“, &c. But God….hath raised us up together, both Gentiles and Jews, to life in Christ, remitting our sins by faith in him, and by the grace of our merciful Redeemer, by his pure mercy, not by any works of ours, nor merely by the works of the former law. — Hath made us in a condition to sit together in heavenly places, to be hereafter crowned in heaven. (Witham)”