Another form of the key phrase of this epistle (see on v. 1). The designation of the Son as the Beloved is appropriate here. We are brought nigh to God by the Beloved One, and in turn may be called beloved children (ch. 5:1). Those whom God endows with His grace are loved by Him in the same way that He loves His own Son.

 Gr. charitoō, “to endow with grace,” “to make graceful.” Here the former meaning obviously applies. The idea is of grace freely bestowed, by which we have been enriched or beautified. The One who gave up His Son to an ignominious death also gives abundantly of His other riches (Rom. 8:32). God’s mercy, favor, gracious disposition to us, permit a relationship to Him that would otherwise be impossible. God cannot be bought, bribed, or cajoled; what He does, He does out of His own good will and divine purpose.

Important textual evidence may be cited (cf. p. 10) for the reading “which.” With this reading the passage may be translated “which he graciously bestowed upon us in the beloved.”

 The abundance and fullness of God’s grace is a prominent theme in this epistle, and is presented as a prime cause for confidence and hope. For a definition of grace see on Rom. 3:24.

 Or, “unto the praise.” As a result of the revelation of God’s grace in the adoption, the universe will gain a true conception of the character and purposes of God and respond with expressions of praise. One of the purposes of the plan of salvation is the vindication of the character of God before the universe (see PP 68; cf. DA 625, 626; Eph. 3:10, 11).