Having predestinated us to the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,
predestinated.
Ephesians 1:11 In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:
Romans 8:29,30 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren…
unto.
Jeremiah 3:4,19 Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? …
Hosea 1:10 Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God.
John 1:12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:
by.
John 20:17 Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.
Galatians 3:26 For ye are all the children of God by faith in Christ Jesus.
Hebrews 2:10-15 For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings…
according.
Ephesians 1:9,11 Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: …
Daniel 4:35 And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou?
Matthew 1:25 And knew her not till she had brought forth her firstborn son: and he called his name JESUS.
for adoption as His sons
Adoption in the Roman world, where Paul was writing, was a legal act that granted the adopted person all the rights and privileges of a natural-born child. This metaphor illustrates the believer's new identity and status in God's family. Galatians 4:4-7 further explains this concept, showing that through Christ, believers are no longer slaves but sons and heirs. This adoption signifies a profound transformation and acceptance into God's family.
through Jesus Christ
Jesus Christ is the mediator of this adoption, highlighting the centrality of His redemptive work. John 1:12-13 states that those who receive Christ are given the right to become children of God. This underscores the necessity of faith in Christ for salvation and adoption, emphasizing that it is through His sacrifice and resurrection that believers are reconciled to God.
according to the good pleasure of His will
This phrase emphasizes God's sovereign choice and delight in His plan of salvation. It reflects the idea that God's actions are motivated by His own will and purpose, not by human merit. Ephesians 1:9-11 further elaborates on God's will, revealing the mystery of His purpose in Christ. This underscores the grace and love inherent in God's decision to adopt believers, highlighting His benevolent nature and the assurance of His promises.
God took the first step long before we did. Scripture says, “those He foreknew, He also predestined” (Romans 8:29).
• This is not cold fate; it is purposeful love.
• We are chosen “before the foundation of the world” (Ephesians 1:4), showing His plan was set in eternity.
• Because the choice is His, our security rests in Him, not in our performance (John 10:28–29).
Predestination has a goal: bringing us into God’s family.
• Adoption means full rights, not second-class status. We “receive the Spirit of sonship, by whom we cry, ‘Abba, Father’” (Romans 8:15).
• It grants a new identity—no longer strangers but “fellow citizens with the saints and members of God’s household” (Ephesians 2:19).
• It carries an inheritance: “If we are children, then we are heirs—heirs of God and co-heirs with Christ” (Romans 8:17).
Jesus is the sole means by which adoption becomes reality.
• His redeeming work “when the fullness of time had come” (Galatians 4:4–5) purchases our place in the family.
• By union with Him, we are counted children: “To all who received Him, to those who believed in His name, He gave the right to become children of God” (John 1:12).
• Outside Christ there is no adoption; in Christ, every barrier falls (John 14:6; Ephesians 2:13).
Why did God do this? Because He wanted to.
• His will is not reluctant; it is “good, pleasing, and perfect” (Romans 12:2).
• Salvation rests on divine delight, not human merit: “He saved us…according to His own purpose and grace” (2 Timothy 1:9).
• Knowing this fosters humility and praise: “Who has known the mind of the Lord?…From Him and through Him and to Him are all things” (Romans 11:34–36).
Ephesians 1:5 paints a sweeping picture of grace: God lovingly chose us, set His mark on us, brought us into His family through His Son, and did it all because it pleased Him. Our response is simple—rest in that secure adoption and live as grateful children who reflect our Father’s heart.
(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. . . .
Verse 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.