Few passages have generated more theological debate than Ephesians chapter 1. Yet when we approach the text with humility, letting the original Greek and historical context speak plainly, Paul’s message becomes beautifully clear: before the world began, God lovingly and sovereignly set His saving affection upon a particular people in Christ. My approach to Scripture is to take the text literally, grammatically, and contextually. I do not base interpretation on tradition or philosophical systems but on the words as they were written, seeking to understand what the author meant and how the original hearers would have received it. Any other method, I believe, leads to distorted ideas about the nature of God and His Word.
Paul opens the letter not with shallow greetings but with a majestic outburst of praise: “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places” (v. 3). The blessings he describes are not earthly or circumstantial—they are spiritual and rooted in eternity past. Chief among them is election: “even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will” (vv. 4–5, ESV). The word for “chose” is eklegomai (ἐκλέγομαι), meaning to select or to choose out from among others. Paul is saying that before anything was created, God made a purposeful choice to redeem a people in Christ. These chosen ones, often referred to as “the elect,” are not chosen based on foreseen faith or merit, but solely according to the loving and sovereign purpose of God. This is not speculation—it is the explicit meaning of the Greek. Paul states plainly that this choosing happened “before the foundation of the world.” It’s not reactionary; it’s not plan B. It was always God’s plan to redeem a people for His glory.
He goes on to say that we were “predestined” for adoption. The Greek word proorizō (προορίζω) means “to determine beforehand.” Our destiny, our salvation, our adoption as sons and daughters—these were all set in place before we ever lived, before the fall, before the first man drew breath. This confronts modern ideas of human autonomy. It shows clearly that salvation is not primarily about man seeking God, but God choosing and redeeming man. We are not the authors of our salvation; God is. And this sovereign choosing is not arbitrary—it is “in love,” according to “the purpose of his will.” It is a plan soaked in mercy and aimed at His glory.
Paul then shifts to emphasize that redemption is not just about being chosen—it is about being purchased. “In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace” (v. 7). God’s grace is not vague; it is costly. Christ’s blood was the price. And this grace abounds. God is not stingy in His mercy—He lavishes it upon us. The gospel is not merely about individual salvation but about God’s cosmic plan: “to unite all things in him, things in heaven and things on earth” (v. 10). This shows that predestination is not cold determinism—it is a Christ-centered mission to redeem and restore all things under His rule.
Paul circles back again to predestination in verse 11: “In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will.” Not some things. All things. This is the sovereign decree of God. Everything that happens occurs by His divine purpose. This does not negate human responsibility (we’ll see that more in chapters 2 and 4), but it firmly establishes that God is the ultimate author of history. Paul distinguishes here between God’s ordained will (everything that comes to pass) and His prescriptive will (His moral law and commands). While we may sin against His prescriptive will, nothing escapes His ordained will. And why does God work all things in this way? “To the praise of his glory” (v. 12). God’s ultimate purpose in salvation and in all creation is His own glory. This is not selfishness—it is the highest good. The most loving thing God can do is glorify Himself, because He is the source of all goodness, joy, and truth.
Paul also wants the believers to have assurance. Verse 13 says, “In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit.” The moment we believed, we were sealed—marked as God’s own possession. The Holy Spirit is the guarantee of our inheritance. The word for “guarantee” is arrhabōn (ἀρραβών), meaning a pledge or down payment. It’s the same term used for earnest money in purchasing a home. In this case, God has given us His Spirit as a down payment of what is to come—eternal life, resurrection, and perfect fellowship with Him. Because the Spirit is God’s own presence in us, His indwelling is a sure sign that He will bring His work to completion.
Paul closes chapter one with a prayer of thanksgiving and intercession for the Ephesian church. He prays that they would have the “Spirit of wisdom and of revelation,” that they would know the hope of God’s calling, the riches of His glorious inheritance, and the immeasurable greatness of His power. This power, Paul says, is the very same power that raised Christ from the dead and seated Him at the right hand of the Father—above all rule and authority. Christ reigns. He is exalted above every name, and He is the Head of the Church, which is His body. God has put all things under His feet.
Chapter 1 is rich in truth, weighty in theology, and overflowing with grace. It humbles us, lifts our eyes to the sovereign God of heaven, and gives us assurance that the One who chose us will surely keep us to the end. To Him be the glory.