The Meaning of Ephesians 1:5 Explained

Ephesians 1:5

KJV: Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,

YLT: having foreordained us to the adoption of sons through Jesus Christ to Himself, according to the good pleasure of His will,

Darby: having marked us out beforehand for adoption through Jesus Christ to himself, according to the good pleasure of his will,

ASV: having foreordained us unto adoption as sons through Jesus Christ unto himself, according to the good pleasure of his will,

KJV Reverse Interlinear

Having predestinated  us  unto  the adoption of children  by  Jesus  Christ  to  himself,  according  to the good pleasure  of his  will, 

What does Ephesians 1:5 Mean?

Study Notes

predestinated
Predestination is that effective exercise of the will of God by which things before determined by Him are brought to pass. See Election,
Foreknowledge,
adoption
Adoption (huiothesia, "placing as a son") is not so much a word of relationship as of position. The believer's relation to God as a child results from the new birth John 1:12 ; John 1:13 whereas adoption is the act of God whereby one already a child is, through redemption from the law, placed in the position of an adult son. Galatians 4:1-5 .
The indwelling Spirit gives the realization of this in the believer's present experience Galatians 4:6 but the full manifestation of the believer's sonship awaits the resurrection, change, and translation of saints, which is called "the redemption of the body"; Romans 8:23 ; 1 Thessalonians 4:14-17 ; Ephesians 1:14 ; 1 John 3:2 .
Elect
Election, Summary: In both Testaments the Hebrew and Greek words are rendered "elect," "election," "choose," "chosen." In all cases they mean, simply, "chosen," or "to choose"; and are used of both human and divine choices.
(1) In the latter use election is: (a) corporate, as of the nation of Israel, or the church Isaiah 45:4 ; Ephesians 1:4 and (b) individual 1 Peter 1:2
(2) Election is according to the foreknowledge of God 1 Peter 1:2 and wholly of grace, apart from human merit; Romans 9:11 ; Romans 11:5 ; Romans 11:6 .
(3) Election proceeds from the divine volition John 15:16 .
Election is, therefore:
(1) The sovereign act of God in grace whereby certain are chosen from among mankind for Himself. John 15:19 .
(2) The sovereign act of God whereby certain elect persons are chosen for distinctive service for Him. Luke 6:13 ; Acts 9:15 ; 1 Corinthians 1:27 ; 1 Corinthians 1:28
foreordained
The divine order is foreknowledge, election, predestination. That foreknowledge determines the election or choice is clear from 1 Peter 1:2 and predestination is the bringing to pass of the election. "election looks back to foreknowledge; predestination forward to the destiny." But Scripture nowhere declares what it is in the divine foreknowledge which determines the divine election and predestination. The foreknown are elected, and the elect are predestinated, and this election is certain to every believer by the mere fact that he believes 1 Thessalonians 1:4 ; 1 Thessalonians 1:5
See Predestination (See Scofield " Ephesians 1:5 ") .
adoption
Adoption (huiothesia, "placing as a son") is not so much a word of relationship as of position. The believer's relation to God as a child results from the new birth John 1:12 ; John 1:13 whereas adoption is the act of God whereby one already a child is, through redemption from the law, placed in the position of an adult son. Galatians 4:1-5 .
The indwelling Spirit gives the realization of this in the believer's present experience Galatians 4:6 but the full manifestation of the believer's sonship awaits the resurrection, change, and translation of saints, which is called "the redemption of the body"; Romans 8:23 ; 1 Thessalonians 4:14-17 ; Ephesians 1:14 ; 1 John 3:2 .

Verse Meaning

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!" [1]
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.). [2]
"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." [3]

Context Summary

Ephesians 1:1-14 - Our Riches In Christ
This has been called the "Epistle of In-ness,"because it is so full of the preposition in. Saints are flesh and blood like ourselves, and we may be saints. The word means "set apart." We are in Christ and He is in us, and any goodness we have is due to our giving room and scope to Him to realize His own ideals. To be in the heavenlies, Ephesians 1:3, means to live a spiritual life and to draw our reinforcements from the unseen and eternal world, which is focused in our Lord. We are in Him so far as justification is concerned-that is our standing; and He is in us for sanctification-that is the source of a holy and useful life. The condition of a blessed life is the conscious maintenance of this oneness.
The source of all we are, and have, and hope to be, so far as salvation is concerned, is the will of God for us; but the stream flows to us through our Lord, and the end to which all things are moving is the summing-up of all in Christ. As He was the Alpha, so He will be the Omega. The sealing of the Holy Spirit is of incalculable advantage, because it means that we are stamped with the likeness of Christ and so kept inviolate among all the vicissitudes of life. See Esther 8:8; John 6:27. [source]

Chapter Summary: Ephesians 1

1  After Paul's salutation,
3  and thanksgiving for the Ephesians,
4  he treats of our election,
6  and adoption by grace;
11  which is the true and proper fountain of man's salvation
13  And because the height of this mystery cannot be easily attained unto,
16  he prays that they may come to the full knowledge and possession thereof in Christ

Greek Commentary for Ephesians 1:5

Having foreordained us [Προορισας ημας]
First aorist active participle of προοριζω — proorizō late and rare compound to define or decide beforehand. Already in Acts 4:28; 1 Corinthians 2:7; Romans 8:29. See also Ephesians 1:11. Only other N.T. example in Ephesians 1:11. To be taken with εχελεχατο — exelexato either simultaneous or antecedent (causal). [source]
Unto adoption as sons [εις υιοτεσιαν]
For this interesting word see note on Galatians 4:5 (included with discussion of Galatians 4:4). Also see Romans 8:15; Romans 9:4. Unto himself (εις αυτον — eis auton). Unto God. According to the good pleasure of his will Here ευδοκιαν — eudokian means purpose like βουλην — boulēn in Ephesians 1:11 rather than benevolence (good pleasure). Note the preposition κατα — kata here for standard. [source]
Unto himself [εις αυτον]
Unto God. [source]
According to the good pleasure of his will [κατα την ευδοκιαν του τεληματος αυτου]
Here ευδοκιαν — eudokian means purpose like βουλην — boulēn in Ephesians 1:11 rather than benevolence (good pleasure). Note the preposition κατα — kata here for standard. [source]
purpose []
like βουλην — boulēn in Ephesians 1:11 rather than benevolence (good pleasure). Note the preposition κατα — kata here for standard. [source]
benevolence [good pleasure)]
(good pleasure). Note the preposition κατα — kata here for standard. [source]
Having predestinated [προορίσας]
Rev. foreordained. From πρό before ὁρίζω todefine, the latter word being from ὅπος aboundary. Hence to define or determine beforehand. [source]
Adoption [υἱοθεσίαν]
See on Romans 8:15. Never used of Christ. [source]
Good pleasure [εὐδοκίαν]
Not strictly in the sense of kindly or friendly feeling, as Luke 2:14; Philemon 1:15, but because it pleased Him, see Luke 10:21; Matthew 11:26. The other sense, however, is included and implied, and is expressed by in love. [source]

Reverse Greek Commentary Search for Ephesians 1:5

Romans 10:1 My heart's desire [ἡ εὐδοκία τῆς ἐμῆς καρδίας]
More literally, the good will of my heart. See on Luke 2:14. Compare Philemon 1:15; Philemon 2:13; Ephesians 1:5, Ephesians 1:9; 2 Thessalonians 1:11. [source]
Romans 10:1 Desire [ευδοκια]
No papyri examples of this word, though ευδοκησις — eudokēsis occurs, only in lxx and N.T., but no example for “desire” unless this is one, though the verb ευδοκεω — eudokeō is common in Polybius, Diodorus, Dion, Hal. It means will, pleasure, satisfaction (Matthew 11:26; 2 Thessalonians 1:11; Philemon 1:15; Philemon 2:13; Ephesians 1:5, Ephesians 1:9). [source]
Galatians 4:5 The adoption [τὴν υἱοθεσίαν]
PoSee on Romans 8:15, and comp. Romans 9:4; Ephesians 1:5. Not sonship, but sonship conferred. [source]
Galatians 4:4 Born of a woman [γενομενον εκ γυναικος]
As all men are and so true humanity, “coming from a woman.” There is, of course, no direct reference here to the Virgin Birth of Jesus, but his deity had just been affirmed by the words “his Son” He not only became a man, but a Jew. The purpose (ινα — hina) of God thus was plainly to redeem (εχαγορασηι — exagorasēi as in Galatians 3:13) those under the law, and so under the curse. The further purpose (ινα — hina) was that we (Jew and Gentile) might receive (απολαβωμεν — apolabōmen second aorist active subjunctive of απολαμβανω — apolambanō), not get back (Luke 15:27), but get from (απο — apo) God the adoption (την υιοτεσιαν — tēn huiothesian). Late word common in the inscriptions (Deissmann, Bible Studies, p. 239) and occurs in the papyri also and in Diogenes Laertes, though not in lxx. Paul adopts this current term to express his idea (he alone in the N.T.) as to how God takes into his spiritual family both Jews and Gentiles who believe. See also Romans 8:15, Romans 8:23; Romans 9:4; Ephesians 1:5. The Vulgate uses adoptio filiorum. It is a metaphor like the others above, but a very expressive one. [source]
Galatians 4:4 Born under the law [γενομενον υπο νομον]
He not only became a man, but a Jew. The purpose Late word common in the inscriptions (Deissmann, Bible Studies, p. 239) and occurs in the papyri also and in Diogenes Laertes, though not in lxx. Paul adopts this current term to express his idea (he alone in the N.T.) as to how God takes into his spiritual family both Jews and Gentiles who believe. See also Romans 8:15, Romans 8:23; Romans 9:4; Ephesians 1:5. The Vulgate uses adoptio filiorum. It is a metaphor like the others above, but a very expressive one. [source]
Ephesians 1:4 In love []
Join with foreordained, Ephesians 1:5. Having in love foreordained. [source]
Colossians 2:13 Dead [νεκροὺς]
Morally, as Ephesians href="/desk/?q=eph+1:5&sr=1">Ephesians 1:5; Romans 6:11. In your sins ( ἐν τοῖς παραπτῶμασιν ) The best texts omit ἐν inand the dative is instrumental, through or by. Rev., through your trespasses. See on Matthew 6:14. [source]
2 Thessalonians 1:11 All the good pleasure of his goodness [πᾶσαν εὐδοκίαν ἀγαθωσύνης]
Wrong. Paul does not mean all the goodness which God is pleased to bestow, but the delight of the Thessalonians in goodness. He prays that God may perfect their pleasure in goodness. So Weizsäcker, die Freude an allem Guten. The Rev. desire for εὐδοκίαν is infelicitous, and lacks support. Ἁγαθωσύνη goodness(P. see on Romans 3:19) is never predicated of God in N.T. In lxx, see Nehemiah 9:25, Nehemiah 9:35. Ἑυδοκία goodpleasure, delight, is a purely Biblical word. As related to one's self, it means contentment, satisfaction: see Song of Solomon 3:4; 16:12. As related to others, good will, benevolence. Luke href="/desk/?q=lu+10:21&sr=1">Luke 10:21, Ephesians 1:5, Ephesians 1:9; Philemon 1:15; Philemon 2:13; Ps. of Song of Solomon 8:39. [source]
1 John 5:14 According to His will [κατὰ τὸ θέλημα αὐτοῦ]
For the phrase compare 1 Peter 4:19; Galatians 1:4; Ephesians 1:5, Ephesians 1:11. [source]
1 John 5:14 That [οτι]
Declarative again, as in 1 John 5:11.If we ask anything (εαν τι αιτωμετα — ean ti aitōmetha). Condition of third class with εαν — ean and present middle (indirect) subjunctive (personal interest as in James 4:3, though the point is not to be pressed too far, for see Matthew 20:20, Matthew 20:22; John 16:24, John 16:26).According to his will This is the secret in all prayer, even in the case of Jesus himself. For the phrase see 1 Peter 4:19; Galatians 1:4; Ephesians 1:5, Ephesians 1:11.He heareth us (ακουει ημων — akouei hēmōn). Even when God does not give us what we ask, in particular then (Hebrews 5:7.). [source]
1 John 5:14 According to his will [κατα το τελημα αυτου]
This is the secret in all prayer, even in the case of Jesus himself. For the phrase see 1 Peter 4:19; Galatians 1:4; Ephesians 1:5, Ephesians 1:11.He heareth us (ακουει ημων — akouei hēmōn). Even when God does not give us what we ask, in particular then (Hebrews 5:7.). [source]

What do the individual words in Ephesians 1:5 mean?

having predestined us for divine adoption as sons through Jesus Christ to Himself according to the good pleasure of the will of Him
προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς αὐτόν κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ

προορίσας  having  predestined 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: προορίζω  
Sense: to predetermine, decide beforehand.
ἡμᾶς  us 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
υἱοθεσίαν  divine  adoption  as  sons 
Parse: Noun, Accusative Feminine Singular
Root: υἱοθεσία  
Sense: adoption, adoption as sons.
διὰ  through 
Parse: Preposition
Root: διά  
Sense: through.
Ἰησοῦ  Jesus 
Parse: Noun, Genitive Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
Χριστοῦ  Christ 
Parse: Noun, Genitive Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
αὐτόν  Himself 
Parse: Personal / Possessive Pronoun, Accusative Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
κατὰ  according  to 
Parse: Preposition
Root: κατά 
Sense: down from, through out.
εὐδοκίαν  good  pleasure 
Parse: Noun, Accusative Feminine Singular
Root: εὐδοκία  
Sense: will, choice.
τοῦ  of  the 
Parse: Article, Genitive Neuter Singular
Root:  
Sense: this, that, these, etc.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.