John Calvin Commentary Ephesians 1:5

"having foreordained us unto adoption as sons through Jesus Christ unto himself, according to the good pleasure of his will," — Ephesians 1:5 (ASV)

Who has predestinated us. What follows is intended to heighten even further the commendation of divine grace. The reason why Paul instilled so earnestly in the Ephesians the doctrines of free adoption through Christ, and of the eternal election that preceded it, has already been considered. But as the mercy of God is nowhere acknowledged in more elevated language, this passage will deserve our careful attention. Three causes of our salvation are mentioned here, and a fourth is added shortly afterward. The efficient cause is the good pleasure of the will of God, the material cause is Jesus Christ, and the final cause is the praise of the glory of his grace. Let us now see what he says concerning each.

To the first belongs the whole of the following statement: God has predestinated us in himself, according to the good pleasure of his will, unto the adoption of sons, and has made us accepted by his grace. In the word predestinate, we must again attend to the order. We were not then in existence, and therefore there was no merit of ours. The cause of our salvation did not proceed from us, but from God alone. Yet Paul, not satisfied with these statements, adds in himself. The Greek phrase is εἰς αὑτόν, and has the same meaning as ἐν αὑτῷ. By this he means that God did not seek a cause outside of himself, but predestinated us because this was his will.

But this is made even clearer by what follows: according to the good pleasure of his will. The word will was enough, for Paul very frequently contrasts it with all outward causes by which people are apt to imagine that the mind of God is influenced. But so that no doubt may remain, he employs the word good pleasure, which expressly sets aside all merit. In adopting us, therefore, God does not inquire what we are, and is not reconciled to us by any personal worth. His single motive is the eternal good pleasure, by which he predestinated us. Why, then, are the sophists not ashamed to mingle other considerations with this, when Paul so strongly forbids us to look at anything but the good pleasure of God?

Lest anything should still be lacking, he adds, ἐχαρίτωσεν ἐν χάριτι. This intimates that, in the freest manner and on no mercenary grounds, God bestows his love and favor on us, just as, when we were not yet born and when he was prompted by nothing but his own will, he fixed his choice on us.

The material cause, both of eternal election and of the love that is now revealed, is Christ, the Beloved. This name is given to remind us that through him the love of God is communicated to us. Thus he is the well-beloved, so that we may be reconciled through him. The highest and last end is immediately added: the glorious praise of such abundant grace. Every person, therefore, who hides this glory, is endeavoring to overturn the everlasting purpose of God. Such is the doctrine of the sophists, which entirely overturns the doctrine of Christ, lest the whole glory of our salvation should be ascribed undividedly to God alone.