Ephesians Chapter 1 verse 5 Holy Bible

Ephesians 1 : 5 Bible Verse Songs

• Adopted by Casey J

Pulpit Commentary

Pulpit CommentaryVerse 5. - Having predestinated (or, foreordained) us to adoption through Jesus Christ unto himself. The same idea is denoted by προορίσας in this verse and ἐξελέξατο in ver. 3, but while in ξελέξατο the idea of selection out from among others is prominent, in προορίσας the special phase of thought is that of the time, πρὸ, before - before the foundation of the world. Both denote the exercise of Divine sovereignty. In ver. 4 we have the ultimate purpose of God's decree the entire sanctification of the elect; here, in ver. 5, we find one of the intermediate steps of the process - adoption. The apostle's reason for speaking of adoption in this place, and of justification afterwards, is that be bad just referred to the restoration of a relation of lore between us and God as connected with our ultimate complete sanctification; thus it was natural for him to bring in our adoption as the preordained act in which this loving relation is formed. Our obedience is not the forced obedience of servants, but the loving obedience of sons. Adoption implies more than sentiment - a real legal relation to God as his sons (Romans 8:17). The adoption is "by Jesus Christ:" "As many as received him, to them gave he the right to become children of God" (John 1:12). And it is εἰς αὐτὸν, unto or into himself - denoting a movement towards God which terminates in union to Him. According to the good pleasure of his will. The spring or motive to the selection is solely in God, not in man. It is an act of sovereignty. It has been disputed whether "the good pleasure of his will" is equivalent to benevolentia or to bene placitum. Parallel passages like Matthew 11:26 and Luke 10:21 lead us to prefer the latter. The idea of kindness is not excluded, but it is not what is affirmed. Kindness is always involved in the Divine will; but the point here is simply that it pleased God to choose and ordain the Ephesian believers to the privilege of adoption through Jesus Christ. This is presented as a ground of praise, a reason for their blessing God. The Divine sovereignty is not presented in Scripture to seekers, but to finders. It is apt to embarrass those that seek; and accordingly the aspect of God's character presented to them is his good will to men, his free offer of mercy: "Look unto me, and be ye saved;" "Him that cometh unto me I will in no wise cast out." But it is a ground of thanksgiving to those who hare accepted the offer; they see that before the foundation of the world God chose them in Christ. What an interest he must have had in them, and how thoroughly they may rely on his finishing the work he has begun! Divine sovereignty, human responsibility, and the free and universal offer of mercy are all found in Scripture, and, though we are unable to harmonize them by our logic, ought all to have a place in our minds.

Ellicott's Commentary

Ellicott's Commentary for English Readers(5) Having predestinated us unto the adoption of children by Jesus Christ to himself.--The idea of Election depends on the union of the sense of actual difference between men, as to privilege and spiritual life, with the conviction of God's universal sovereignty. Hence, in all cases, it leads back to the idea of Predestination, that is, of the conception of the divine purpose in the mind of God, before its realisation in actual fact. On the doctrine of predestination see Romans 9. It will suffice to note that here (1) its source is placed in God's love; (2) its meritorious cause is the mediation of the Lord Jesus Christ; (3) its result is adoption, so that He is (see Romans 8:29) "the firstborn of many brethren," who are conformed to His image, and redeemed by Him from bondage to sonship (Galatians 4:5). (It is clear that the adoption here is not the final adoption of Romans 8:23; but the present adoption into the Christian covenant, there called "the firstfruits of the Spirit;") (4) it is in itself the expression of "the good pleasure of His will" on which all ultimately depends; and (5) its final purpose is to show forth God's glory in the gift of His grace. In a few words the whole doctrine is summed up, with that absolute completeness, so eminently characteristic of this Epistle.According to the good pleasure of his will.--In our version, "good pleasure," there is an ambiguity, reproducing the ambiguity of the original. The word used may signify (as in Matthew 11:26; Luke 10:21; Philippians 2:13) simply God's free will, to which this or that "seemeth good," or (as in Luke 11:14; Romans 10:1; Philippians 1:15) "His good will towards us." Even the old Greek interpreters were divided upon it, and either sense will suit this passage. But the close parallel in Ephesians 1:11, "according to the counsel (deliberate purpose) of His will," turns the balance in favour of the former rendering. . . .