The Doctrine of Election in Ephesians
The doctrine of election takes center stage in Paul’s letter to the Ephesian church, not because he mentions it frequently, but because he mentions it prominently at the beginning. After a brief prologue (Eph 1:1-2) and an announcement of praise to God (Eph 1:3), he declared election to be the predominant reason (“just as,” καθώς) for his praise.[1] He wrote, “Just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love” (Eph 1:4).[2] This study will explore the significance of this doctrine in Ephesians. To do this, it will examine the meaning, timing, basis, and intended outcomes of this doctrine, followed by an explanation of its implications for believers in churches today.
The verb Paul uses, which is “choose” (ἐκλέγομαι), forms the basis for the doctrine of election. It means to “select” or “choose.” More specifically, it means to “prefer over another choice.”[3] Louw-Nida emphasizes this nuance, defining it as “to make a choice of one or more possible alternatives—‘to choose, to select, to prefer.’”[4] The inflected form used here, “he chose” (ἐξελέξατο), occurs in the aorist tense and the middle voice, with God as the subject and believers (“us”) as the object. These factors indicate that the doctrine of election consists of God (the subject) choosing some unregenerate people (the object) to become his children while omitting others.[5] The middle voice suggests that he made this choice for his own divine pleasure. Subsequent statements such as “according to the good pleasure of His will” (Eph 1:6) and “according to His good pleasure” (Eph 1:9) support this implication. Furthermore, the object (“us,” ἡμᾶς) most likely refers to individuals as a group, not just the group as a whole.[6]
Beyond conveying the basic meaning of election, Paul explained to the Ephesian believers when this election occurred. By using the aorist tense, he portrayed this choice as a punctiliar action, something that happened all at once rather than as a selection process or a series of choices that transpired over time. He underscored this idea by following the verb with a temporal, prepositional phrase “before the foundation of the world” (Eph 1:4). This phrase (καταβολὴ κόσμου) commonly referred to “God’s creation of the world” and “the idea that God chose his people before the world’s foundation” (Matt 25:34, et al.).[7] This fact underscores the unmerited nature of election, since those whom he chose had not been born, neither had they done anything to merit God’s favor.[8] As such, God’s election is not only individual, but is also pretemporal and unmerited.
In addition to the details already mentioned, God’s election of believers occurs “in Him” (as “in Christ,” Eph 1:3-4). The meaning of this phrase seems ambiguous. Hoehner suggests that this conveys a “relational or instrumental” sense in which “God chose believers in connection with or through Christ’s work of redemption.”[9] Archer suggests that it refers to “Christ’s participation in God’s act of choosing.”[10] Additionally, Thielman suggests that it gives the “means by which God’s choice became effective.”[11] In light of these diverse opinions, it may be best to choose the simpler approach of Bratcher and Nida who suggest something like “through our union with Christ.”[12] Whatever the case, this seems to be the essential meaning of the phrase, emphasizing the fact that God chose us in conjunction with the person and merits of Christ. Indeed, Christ alone is the basis for God’s election of the people he has chosen.
Having examined the meaning, timing, and basis of election, it is necessary to recognize the intended twofold outcome as well – to be “holy and without blame before Him.” Whereas this election occurred in eternity past, its ultimate outcome will occur in the future, therefore heightening its certainty. Paul alludes to this future outcome later in the letter using the same terms (Eph 5:27) and in a sister passage as well (Col 1:22). Even so, it is likely that Paul emphasizes in Eph 1:4 the present responsibility of believers instead.[13] Though Hoehner disagrees, he still concedes that if Paul here emphasized the full and final glorification of believers, “there is a necessary correlation … Since he is preparing believers to go into his presence holy and without blame, certainly that is what he desires for them now.”[14] Whatever the case, the underlying message is clear – God’s individual, pretemporal, unmerited election produces the fruit of holiness in the lives of believers, both now and forever. Without God’s sovereign election, no person can be acceptable in God’s sight, whether in daily life or at the future judgment.[15]
To the Ephesian believers, Paul unveiled God’s sovereign election as a preeminent and significant doctrine. It glorifies God and makes possible all that he intends to accomplish through those whom he saves. Consequently, pastors should reflect regularly on this doctrine to remind themselves that though they do the hard work of equipping people for ministry, God’s election alone assures success. They should also remind their members of this doctrine, offering the assurance and motivation necessary to face the challenges of the spiritual challenges they face (especially in the realm of relationships – in the church, in the family, and in society at large). For the individual believer, the doctrine of election should inspire him or her to live in such a way that brings honor and glory to God, who has chosen him for this purpose – “to walk worthy” (Eph 4:1).
[1] While election is not Paul’s only reason to praise God, it is the first one he mentions. Arnold observes, “Beginning in v. 4, Paul explains the reasons why God is so worthy of praise. The term “because” (καθώς) carries its force throughout the passage, which gives the ground and basis for the blessing of God” (Clinton E. Arnold, Ephesians, Zondervan Exegetical Commentary on the New Testament [Grand Rapids: Zondervan, 2010], 76). Furthermore, Hoehner points out that ἐξελέξατο is the only finite verb not in a subordinate position in verses 4-14, further elevating its importance (Harold H. Hoehner, Ephesians, Kindle ed. [Grand Rapids: Baker Academic, 2002], loc. 4014-4015). Therefore Thielman concludes, “Conceptually, Paul considers God’s free choice of his people to be the clearest indicator of the lavish nature his grace” (Frank Thielman, Ephesians, Baker Exegetical Commentary on the New Testament, Kindle ed. [Grand Rapids: Baker Academic, 2010), 48.
[2] Unlessotherwise noted, Scripture will be quoted form the New King James Version.
[3]James Swanson, Dictionary of BiblicalLanguages with Semantic Domains: Greek (New Testament) (Oak Harbor: LogosResearch Systems, 1997).
[4] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains(New York: United Bible Societies, 1996), 360.
[5] Omittingor bypassing is preferred over rejecting here because the wordsays nothing about those people whom God did not choose in any negative sense.It speaks only about those whom he chose in a positive sense.
[6] Hoehner, Ephesians,loc. 4026-4034. Archer highlights this individualistic interpretation by notingthat “this term was commonly used in the LXX for God’s choice of individuals” (Arnold,Zondervan Exegetical Commentary on the New Testament, 79-80).
[7]Thielman, Ephesians, 48.
[8] Hoehner, loc. 4064-4067.
[9] Ibid.,4046-4049
[10] Arnold, Ephesians, 80.
[11] Thielman, 48.
[12] Robert G. Bratcher and Eugene Albert Nida, A Handbook on Paul’s Letter to the Ephesians, UBS Handbook Series(New York: United Bible Societies, 1993), 12.
[13] Multiplecommentators support this interpretation, including: Archer (Ephesians, 81),Bratcher and Nida (A Handbook on Paul’s Letter to the Ephesians, 13), Thielman(Baker Exegetical Commentary on the New Testament, 50-51),
[14] Hoehner, 4096-4098.
[15] Commentators and translators debate whether “in love” (εν αγαπη) modifies what precedes it (Eph 1:4) or what follows (Eph 1:5). This study does not attempt to resolve this problem, though it merits careful thought.
