Ephesians 1:5

Predestination is the means by which God chose us (cf. Romans 8:30). God chose us by marking us out beforehand (the meaning of proorisas, translated "predestined"). Predestination looks more at the "how" than at the "who" of election. Election emphasizes the people and predestination the means (cf. Ephesians 1:11; Acts 4:25-28; Romans 8:29-30). God predetermined the final destiny of the elect, namely, that we would be His full-fledged sons (cf. Romans 8:15; Romans 8:23; Galatians 4:4-7). Jesus Christ was the agent who made that adoption possible by His death. Sons adopted in Roman 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 immediately begin to claim our inheritance and enjoy our spiritual wealth!" [Note: Wiersbe, 2:11.]

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.). [Note: For four views of two Calvinists (John Feinberg and Norman Geisler) and two Arminians (Bruce Reichenbach and Clark Pinnock) on the problem of harmonizing Scriptural revelation on the subject of divine sovereignty and human freedom, see David and Randall Basinger, eds., Predestination and Free Will.]

"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." [Note: Leon Morris, Expository Reflections on the Letter to the Ephesians, pp. 17-18.]