Ephesians 1:4

The first blessing is election. God has sovereignly chosen some people for salvation (cf. Ephesians 1:11; Romans 8:30; 1 Thessalonians 1:4; 2 Thessalonians 2:13; Titus 1:1). Salvation is ultimately God’s doing, not man’s (Ephesians 2:8-9). Belief in divine election is probably the most fundamental tenet of Calvinistic theology. Someone who denies it is not a Calvinist. Salvation comes to the elect when they trust in Jesus Christ (Ephesians 1:13; 2 Thessalonians 2:13).

"Now everybody finds the doctrine of election difficult. ’Didn’t I choose God?’ somebody asks indignantly; to which we must answer ’Yes, indeed you did, and freely, but only because in eternity God had first chosen you.’ ’Didn’t I decide for Christ?’ asks somebody else; to which we must reply ’Yes, indeed you did, and freely, but only because in eternity God had first decided for you.’" [Note: Stott, p. 37.]

"It [election] involves a paradox that the New Testament does not seek to resolve, and that our finite minds cannot fathom. Paul emphasizes both the sovereign purpose of God and man’s free will." [Note: Francis Foulkes, The Epistle of Paul to the Ephesians, p. 46.]

God chose us "in Him" (Christ, Ephesians 1:3) 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 (Ephesians 1:10; Ephesians 1:22; Romans 5:12-21; Colossians 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. [Note: E.g., Gregory A. Boyd, God of the Possible, pp. 46-47.] However this verse states that God chose "us" to be in Christ.

"Though it is true that Christ is God’s Elect One (Isaiah 42:1; Isaiah 42:6 f.; cf. Matthew 12:18) and that apart from His election there could be no realization of the election of unbelievers, His election is of a different nature. Christ was elected to be the redeemer in contrast to sinners being elected for redemption. Thus Christ’s election does not truly parallel that of Christians, and so theirs cannot be contained in His." [Note: L. J. Crawford, "Ephesians 1:3-4 and the Nature of Election," The Master’s Seminary Journal 11:1 (Spring 2000):85.]

"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’ (Revelation 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." [Note: H. A. Ironside, In the Heavenlies, pp. 27-29.]

"The doctrine of election is never presented in Scripture as something to be afraid of, but always as something for believers to rejoice in." [Note: Alfred Martin, "The Epistle to the Ephesians," in The Wycliffe Bible Commentary, p. 1303.]

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," Ephesians 1:1), which means different and set apart to God. [Note: See Barclay, p. 89.] Second, it was that we should be "blameless" (Gr. amomous), which means without blemish (cf. Ephesians 5:27; Philippians 2:15; Colossians 1:22; Hebrews 9:14; 1 Peter 1:19; 2 Peter 3:14; Revelation 14:5). This word elsewhere describes the paschal lamb and Jesus Christ (Hebrews 9:14; 1 Peter 1:19).

"In love" probably modifies "to be holy and blameless in His sight" rather than "He chose us" (Ephesians 1:4) or "He predestined us" (Ephesians 1:5). Normally the modifying phrases follow the action words in this context (cf. Ephesians 1:3; Ephesians 1:6; Ephesians 1:8-10). Also the other occurrences of the phrase "in love" in Ephesians refer to human rather than divine love (cf. Ephesians 3:17; Ephesians 4:2; Ephesians 4:15-16; Ephesians 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 point, then, is that holiness of life is only made perfect in and through love (cf. I Thes. iii. 12f.)." [Note: Foulkes, p. 47.]

". . . the freer the Lord’s paramount choice, the deeper the debt of the chosen to live divine." [Note: Simpson, p. 26.]