The spiritual blessings that have come to us are the work of all three members of the Trinity. God Himself is the basis of these blessings.
1:4 The first blessing is election. God has sovereignly chosen some people for salvation (cf. v. 11; Rom. 8:30; 1 Thess. 1:4; 2 Thess. 2:13; Titus 1:1). Salvation is ultimately God's doing, not man's (Eph. 12:8-9). Salvation comes to the elect when they trust in Jesus Christ (v. 13; 2 Thess. 2:13).
Belief in divine election is probably the most fundamental tenet of Calvinistic theology. Someone who denies it is not a Calvinist.
God chose us "in Him"(Christ, v. 3) in the sense that He is our representative. When we trust Christ, we become a member of the redeemed race within mankind of which Jesus Christ is the Head (vv. 10, 22; Rom. 5:12-21; Col. 1:18). God has ordained that all the elect should be under Christ's authority. Some interpreters have concluded that God chose Jesus and that all who believe in Him become elect by their faith. However this verse states that God chose "us"to be in Christ.
"Here is a vast host of people hurrying down the broad road with their minds fixed upon their sins, and one stands calling attention to yonder door, the entrance into the narrow way that leads to life eternal. On it is plainly depicted the text, Whosoever will, let him come.' Every man is invited, no one need hesitate. Some may say, Well, I may not be of the elect, and so it would be useless for me to endeavor to come, for the door will not open for me.' But God's invitation is absolutely sincere; it is addressed to every man, Whosoever will, let him take of the water of life freely' (Rev. 22:17). If men refuse to come, if they pursue their own godless way down to the pit, whom can they blame but themselves for their eternal judgment? The messenger addressed himself to all, the call came to all, the door could be entered by all, but many refused to come and perished in their sins. Such men can never blame God for their eternal destruction. The door was open, the invitation was given, they refused, and He says to them sorrowfully, Ye will not come unto Me, that ye might have life.' But see, as the invitation goes forth, every minute or two some one stops and says, What is that?' The way to life,' is the reply. Ah, that I might find the way to life! I have found no satisfaction in this poor world.' We read, She that liveth in pleasure is dead while she liveth.' I should like to know how to be free from my sin, how to be made fit for the presence of God.' And such an one draws near and listens, and the Spirit of God impresses the message upon his heart and conscience and he says, I am going inside: I will accept the invitation; I will enter that door,' and he presses his way in and it shuts behind him. As he turns about he finds written on the inside of the door the words, Chosen in Christ before the foundation of the world.' What!' he says, had God His heart fixed on me before ever the world came into being?' Yes, but he could not find it out until he got inside. You see, you can pass the door if you will, you can trample the love of God beneath your feet, you can spurn His grace if you are determined to do it, but you will go down to the pit and you will be responsible for your own doom."17
The time of our individual election was before God created the world. The purpose for which God chose us was two-fold. First, it was that we should be "holy"(Gr. hagious; cf. hagiois, "saints,"v. 1), which means different and set apart to God. Second, it was that we should be "blameless"(Gr. anomous), which means without blemish (cf. 5:27; Phil. 2:15; Col. 1:22; Heb. 9:14; 1 Pet. 1:19; 2 Pet. 3:14; Rev. 14:5).
"In love"probably modifies "to be holy and blameless in His sight"rather than "He predestined us"(v. 5). Normally the modifying phrases follow the action words in this context (cf. vv. 3, 6, 8-10). Also the other occurrences of the phrase "in love"in Ephesians refer to human rather than divine love (cf. 3:17; 4:2, 15-16; 5:2). Furthermore love is appropriate to connect with holiness and blamelessness since it provides a balance. Our duty is to love God as well as to be pure.
". . . the freer the Lord's paramount choice, the deeper the debt of the chosen to live divine."18
1:5 Predestination is the basis for election (cf. Rom 8:30). Having marked us out beforehand (the meaning of proorisas, translated "predestined") God chose us. Predestination looks more at the "what"than at the "who"of election. Election refers to people and predestination to purposes (cf. v. 11; Acts 4:25-28; Rom. 8:29-30). God predetermined the final destiny of the elect, namely that He would adopt us as His full-fledged sons (cf. Rom. 8:15, 23; Gal. 4:4-7). Jesus Christ was the agent who made that adoption possible by His death. Sons adopted in Greek culture received the same rights and privileges as children born into the family. Likewise our adoption does not imply an inferior status in relation to God. God predestined us to adoption because He delighted to bless us in this way.
"You do not get into God's family by adoption. You get into His family by regeneration, the new birth (John 3:1-18; 1 Peter 1:22-25). Adoption is the act of God by which He gives His born ones' an adult standing in the family. Why does He do this? So that we might immediatelybegin to claim our inheritance and enjoy our spiritual wealth!"19
Some Calvinistic interpreters have concluded that since God predetermined the final destiny of those He chose for salvation it is only logical that he also predetermined the damnation of the non-elect. It is therefore unnecessary, they say, for us to concern ourselves with the salvation of individuals since God has predetermined this. This view, called "double predestination,"goes beyond the teaching of Scripture. The Scriptures never state that God has predetermined the fate of the non-elect. The emphasis of Scripture, on the other hand, is on the possibility, from the human viewpoint, of anyone trusting in Jesus Christ and receiving salvation (John 3:16, et al.).20
"We should not see predestination as a grim process whereby God condemns great numbers of people to eternal loss. Rather, it is the outworking of a loving purpose whereby he delivers great numbers of people for salvation."21
1:6 The ultimate goal of predestination and election is that believers will contribute to the praise of the magnificence of God's undeserved favor that He has shown toward humankind (cf. vv. 12, 14). This grace was "freely bestowed"or "given"in the sense that the elect need do nothing to merit it. It comes to us through Jesus Christ described here as the Beloved of the Father (cf. Col. 1:13). Since God loves His Son, believers who are in Christ can rejoice that we too are the objects of God's love.
