Ephesians 1:4b
The first blessing that Paul lists in this section is that God the Father has selected saints for the purpose of being holy and blameless before Him in love. God is the One who has done the selecting, and we know that He has done so intentionally for Himself because the word “chose” is “in the middle voice, as is in almost every instance, indicating a personal interest in the one chosen. Hence, God chose with great personal interest rather than a random impersonal choice.” How can we be confident that the “election unto a task, service, ministry, or calling” view is the intended meaning of the Apostle Paul in Ephesians, and not the Reformed View that would consider Ephesians 1:4 to be referring to individuals being chosen unto “justification?”
As we have seen above, these saints were already “in Christ” when they were chosen for the purpose of being “holy and blameless,” and not for the purpose of having eternal life or going to heaven when they died. This concept must be explained carefully. Read Ephesians 1:3-5 out loud.
When reading this text there are two words that immediately grab the attention of the reader are “chosen” and “predestined.” Both have long been defined by proponents of Calvinism and Reformed Theology to support the idea that God determines, before the event of creation, those people who will go to Heaven and those who will go to the Lake of Fire, apart from any consideration of the individuals themselves. But is this what Paul meant? According to the grammatical diagram above, the answer is clearly “no.”
Badger writes:
This verse is often, and very suspiciously, used for proof texting unconditional, pre-creation election unto eternal salvation. It really just indicates that God designated in eternity past that those who are known to be in Christ would be able to attain holiness and blamelessness. It promises no guarantee of same. If one would confine himself to what the text actually says, no teaching of unconditional election for eternal life would even be supposed.
Badger continues:
When thus displayed it is easily seen that the text of verse 4 does not say, “He chose us before the foundation of the world to be in Him” as most read and interpret it. Rather it says, “Before the foundation of the world, He chose [those of] us [who are] in Christ to be holy and without blame in His presence . . .” (My paraphrase. Words in brackets are supplied for smoother reading). The phrases, “in Christ” and “before the foundation of the world” indicate the attendant circumstance in which God so identified or recognized those who would believe.
Klein resonates these observations, stating:
God’s election of the church occurred before the creation of the world (Eph 1:4). Paul, as well as all believers, constitute God’s chosen people—corporate election.A Many Calvinists, while agreeing that the reference here is corporate, insist that individual election is implied in what Paul said here. The argument runs as follows: if the entire body is chosen, then the individuals within it must be chosen.B But there exists no warrant for this, especially within a letter that focuses on the corporate church. Here Paul said that God chose “us”—that is, the church—“in Christ,” not that God chose individuals to be in Christ (emphasis original).
The fact that the saints were chosen “in Him” (in Christ) should be an indicator to the readers that justification has already taken place. Therefore, those who have been “elected/chosen” are a born again and regenerated collective. Those selected by God for Himself were selected after their belief in Christ, and it is only by being “in Christ” that they (we) are suitable and qualified for the purpose at hand. Badger concludes his thoughts on this verse when he writes, “One is not a believer because he is the result of God’s choosing. Rather, as a believer one is intended and destined to be analogous to God’s nature, i.e., holy and blameless.”
The idea of “before the foundation of the world” simply gives the reader the point of reference in which God set forth this designation of holiness and blamelessness as something that would be afforded to the believer in Christ. In other words, it indicates the time in which the Father made the decision that this privilege would be afforded to those who would become believers in Christ. This is a comfortable theme in the Scriptures, seeing that the Father and the Son exercised love before the foundation of the world (John 17:24), Jesus Christ was considered the Lamb who was slain before the foundation of the world (Rev 13:8), and that Considering that this verse says nothing about individual election unto eternal salvation, we should not allow this concept to infiltrate the text. However, we should also refrain from callous affirmation of such facts. Doing so would steal our wonderment of God Almighty and His mysterious ways. Tozer declares such sobering facts that all saints should ponder with captivated hearts:
Can I explain how God could have chosen us before the creation of the world? Can I explain the eternal nature of God, the uncreated Being? Can I explain a time when there was only God—no matter, no law, no motion, no relation and no space, no time and no beings, only God?
God was there, and God is not a void! He is the triune God and He is all there is. Before the Creation, He was already busy with eternal mercies and a redemptive plan for a mankind not yet created!
Blessed, indeed, be the God and Father of our Lord Jesus Christ!
One may object to this conclusion about the meaning of “chose” in Ephesians 1:4 by stating that since justification is the act where God declares the sinner as righteous in His sight at the moment of belief in Jesus, could this choosing of the church “in order that we should be holy and blameless before Him” be the act of justification? Or to put this reasoning more plainly, “why can’t this ‘choosing’ be a choosing concerning the saints’ justification? The answer is actually quite simple.
First, we have noted above that the choice of God in this verse occurs when the saint is “in Christ,” meaning that the saint being chosen is already regenerate; i.e. justification has already happened. We must remember that the location of the saints being chosen is that of being already “in Christ.”
Second, God would not need to choose saints for justification, that they “should be holy and blameless before Him,” because one BECOMES holy and blameless before God at the moment of one’s justification. This is the believer’s position in Christ before the Father. So the idea that saints “should be” holy and blameless, in a practical sense, is a possible future that has been made attainable by God’s choosing; meaning that the church has been chosen to exercise this level of maturity in their love (agapē). It is a sanctifying election. This concept may seem far-fetched, especially for those who are accustomed to the Calvinist interpretations of this verse, but if we look at four passages in Paul’s writings, I believe that they will help to make this concept clearer, and will incite a deep-seated desire within the believers who understand it.
In Colossians 1:21-23 (which is the “sister letter” to Ephesians) we see that Paul writes:
And although you were formerly alienated and hostile in mind, engaged in evil deeds,
yet He has now reconciled you in His fleshly body through death, in order to present you before Him holy and blameless and beyond reproach— if indeed you continue in the faith firmly established and steadfast, and not moved away from the hope of the gospel that you have heard, which was proclaimed in all creation under heaven, and of which I, Paul, was made a minister (emphasis mine)
In v. 21, Paul describes the former state of the Colossian believers. In v. 22a, Paul speaks of their reconciliation (justification) that has been made possible by the death of Jesus Christ. Paul then states that this was done “in order to present you” (1:22). Again, we see that location is an important factor. Paul moves past the fact of justification and speaks to the importance of their presentation before the Lord of glory (“before Him”); that they might be found “holy and blameless and above reproach.” Both “holy and blameless” and being “above reproach” are contingent upon the believer continuing in the faith, being both “stable and steadfast” (1:23). Each of these words (holy and blameless) are the exact same Greek words that are used in Ephesians 1:4, which Paul uses to explain the same concept: That being holy and blameless in conduct before God is now possible due to His selection of them (and us) in Christ unto this end. In Christ, this possibility is available. The Lord our God has supplied everything needed for our success. Now, Scripture is clear that one’s justification is not contingent upon “continuing in the faith,” but by simply believing in Christ (John 3:16; 5:24; 11:25-27). Therefore, this cannot possibly be speaking to the concept of justification.
We also see that the emphasis has been placed on a presentation “before Him” meaning that the saints will come before the Lord for an evaluation that will determine their being “holy and blameless” and “above reproach.” The exact same Greek words are employed in “before Him” in this passage that are also used by Paul in the use of “before Him” in Ephesians 1:4. Concerning the use of the phrase “before Him,” Hoehner asks, “Does this refer to the earthly life of the believer or to the future when the believer stands in his presence? The latter is preferred.” Hoehner goes on to list a series of convincing reasons for this view, but makes special note in saying that “there is a necessary correlation between what God is going to do in the future for the believers and what he is presently doing for them. Since he is preparing believers to go into his presence holy and without blame, certainly that is what he desires for them now, as seen in Philippians 2:15 where Christians were to be blameless in a crooked and perverted generation.” This connection leads us to our second passage.
Next, look at Philippians 2:14-16 which reads,
Do all things without grumbling or disputing; so that you will prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world, holding fast the word of life, so that in the day of Christ I will have reason to glory because I did not run in vain nor toil in vain (emphasis added).
This passage finds Paul issuing the imperatives that in all things, believers are not to grumble or dispute that they “may be blameless and innocent” and “without blemish.” Since we know that the Church in Philippi was made up of believers in Christ, Paul is not speaking to them in regards to justification. If he were, the fact that they “may be blameless and innocent” would make their justification contingent upon their works. We also read that Paul uses the present participle in “holding fast to the word of life” for the purpose of the believer standing approved in the “Day of Christ,” which is the Judgment Seat of Christ. Paul himself desires to stand approved and he knows that his work amongst the Philippian Church (and the other churches that he has planted) must be practiced so that they are maturing in their walks with Christ. Seeking to walk in a “blameless” manner now will surely merit a “holy and blameless” commendation before God at the Judgment Seat of Christ.
Third, in 1 Thessalonians 3:11-13 Paul issues a prayer regarding this very subject.
Now may our God and Father Himself and Jesus our Lord direct our way to you; and may the Lord cause you to increase and abound in love for one another, and for all people, just as we also do for you; so that He may establish your hearts without blame in holiness before our God and Father at the coming of our Lord Jesus with all His saints (emphasis added).
Paul desires for the believers in Thessalonica to “increase and abound in love.” The fact that this prayer and desire is offered up for the purpose “that He might establish your hearts blameless in holiness” (3:12) shows us that the direction in which Paul is thinking is that of sanctification and not justification. Again, Paul does not pray in regards to what has already been finished in the believer, but for the believer to take full advantage of the opportunity for a worthy showing at the Judgment Seat of Christ. This is clear because the location involved is “before our God and Father” and is designated for the time of “the coming of our Lord Jesus” (3:13). The idea of a future time is in place because the location is a divine one and the timing is specific.
The fourth passage in consideration that reinforces Paul’s theology regarding this purpose of God in sanctifying election is Ephesians 5:25-27. Paul writes,
Husbands, love your wives, just as Christ also loved the church and gave Himself up for her, so that He might sanctify her, having cleansed her by the washing of water with the word, that He might present to Himself the church in all her glory, having no spot or wrinkle or any such thing; but that she would be holy and blameless (emphasis added).
Here it can be seen that there is an emphasis on the idea of the church being “holy and blameless” before the Son when she (the Church) is presented to Jesus Christ. This comes about by the washing of water with the Word. Again, we see that there is a contingent factor that must be in play in order to meet this highly desired end that has been secured as a possibility for the saints. The idea here is that the Church is sanctified by the Word for the purpose of a future presentation. This passage speaks of the Church being presented to Christ. Again, we have the idea of a time in which this will occur, namely at the Judgment Seat of Christ. We see the use of the word “might” three times in this passage, all speaking to the idea of possible lofty ends that have been laid before the Church. For instance, “that He might sanctify her” (the Church), “so that He might present the church to Himself in splendor,” and “that she might be holy and without blemish.” These uses, depending on the context, should be understood as something that is a possibility and not an undeniable and inevitable certainty.
While the opportunity for the Church to be “holy and blameless” is now possible because these are justified people, the actual attainment of such a high calling is contingent on the believers living out the life of Christ in the world. Snodgrass notes:
Election does indeed bring privilege, but not so that people can bask in privilege or disdain others. Election always brings responsibility; God has chosen us to do something—namely, to live holy and blameless lives before him (1:4; cf. 5:27). Other biblical texts on election have the same understanding, whether they refer to Israel, the remnant, or an individual like Paul or Jeremiah. God’s choosing enlists people in his work and gives them responsibility.
The Body of Christ has the ability to be holy and blameless before the Lord, which is a sphere of possibility that was never attainable apart from being “in Christ.” The unregenerate have their carnal definition of “love” circulating in the realm of feelings and happy thoughts, but none exceeds the casing of this world system, being limited by the deadness of their being. They are “judged already” because they have not “believed in the name of the only begotten Son of God” (John 3:18). The pleasures of Earth are all that they have. Glory to God that the joys of the regenerate heart are found in the heavenlies!
The Judgment Seat of Christ stands as the place where the believers works will be considered before the Lord Jesus Himself (Rom 14:12; 1 Cor 3:10-15; 2 Cor 5:10). Such a presentation “before Him” (Eph 1:4b; 5:27a) is not a judgment regarding issues of Heaven and Hell and the eternal destiny of man. Theodore Epp captures this event well, writing:
The Church is the Mystical Body of Christ which Christ indwells, so that there is no more condemnation to each individual who is a member of that true church. These cannot be condemned for that for which Christ died; and remember, He death and the penalty He paid covered our sins past, present, and future. Nevertheless, inasmuch as Christ indwells each believe there must be an examination to determine to what degree each one has yielded his life to Christ. There must be an evaluation of the deeds done in the body whether they were good or bad.
Epp then asks some key questions:
In light of these things we might ask ourselves how much Christ is living in us. How much of our so-called Christian testimony is self, self-life, and self-pursuits? How will our present attitude toward Christ and efforts on His behalf stand the test in that day in view of the standard just presented?
This points to the fact that there will be an evaluation of the Church as a whole based on this concept of their “sanctifying election” taking place after their conversion to Christ. The universal (all Church Age believers) Church will stand before the Lord Jesus Christ to give an account of their collective conduct. This conduct will be found to be pleasing unto the Lord only if they have continued “in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard, which has been proclaimed in all creation under heaven” (Col 1:23), and if the Church is allowing for the “washing of water with the Word” (Eph 5:26), and “holding fast to the word of life” (Phil 2:16). Those who are redeemed have a potential that is only limited by their lack of trust in the Creator of all things.
This is an important factor to emphasize. Many have thought about the Judgment Seat of Christ as a matter of good works, but such good works can never be considered “good” if they are not a result of faith in God’s Word. It is not a matter of trying, but of trusting! If total trust in every area of life were possible, the saint would reap the maximum of reward and commendation by the Lord Jesus. What a glorious future awaits the people of God! This concept of sanctifying election also finds a greater credibility when verses like 1 Thessalonians 4:3-4 and 2 Peter 3:11-13 are considered.
Finally, this choosing of the saints that they should be holy and blameless before Him must have a goal in mind. It is simply not being chosen to be holy for holiness’ sake, or being chosen to be blameless for blamelessness’ sake. This glorious blessing must have an equally as glorious an end. For when one has been selected by God for a ministry or service, this ministry and service should be done well, to the best of the ability of the saint in relying on the power of the Spirit and walking in obedience with the Word. This is where the issues concerning the translator’s choice in punctuation of this verse comes into play.
Greek scholar R.C.H. Lenski writes,
Those who find only justification in the infinitive clause “to be holy and blemishless” construe the phrase “in love” with v. 5: “having predestined us in love,” etc. If justification alone were referred to we should expect the phrase “in faith” and not “in love” to round out the idea. When this phrase is drawn into v. 5, it would, of course, be God’s love that predestinated us. A few leave the phrase in v. 4 but construe “he elected us- in (this) love,” a construction which, however, no reader would suspect, for verb and phrase are too widely separated. Still others have it modify the whole infinitive clause: “to be holy and blemishless,” to be thus justified “in (God’s) love,” which is again unexpected and rather peculiar. Of course, the thought that God elected, or that he predestinated, or even that he justified us “in (his great) love” (for us), is in itself quite true.
Robinson also notes the translator’s conundrum, writing, “The phrase ‘in love’ must be joined with the preceding words, not with those that follow; although the latter collocation has some ancient interpreters in its favour.” He then states, “the same phrase occurs five times more in the epistle (3:17, 4:2, 15, 16; 5:2), and always in the sense of the Christian virtue of love—not of the Divine love towards man…” Internal evidence for the author’s usage is a most consistent argument, demonstrating the ways in which Paul thought and phrased his thoughts regarding how he used “in love.”
The phrase “in love” must fit in a way that is natural to the flow of the thought. This is what brings us to the conclusion of “love” being that which the saints are to be “holy and blameless” in. If the saints were chosen to be “holy and blameless” in the sense of justification (which is the point labored against above), the conclusion of v. 4 would say “in faith” and not “in love.” Since agapē is a fruit of the Spirit (Gal 5:22) we can easily understand that this is something that can be a reality for the believer due to their position in Christ, seeing that they are submissive to the Spirit and that the Spirit is producing His fruit through them. This resonates with Jesus’ command to the Eleven (John 13:34-35), as well as His High-Priestly prayer to the Father for such ends (John 17:26). Paul’s masterful summary statement of what Christ being revealed in the believer looks like reflects the same when he states that “For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love (Gal 5:6). Peter gives the warp and woof of this concept, writing:
Since you have in obedience to the truth purified your souls for a sincere love of the brethren, fervently love one another from the heart, for you have been born again not of seed which is perishable but imperishable, that is, through the living and enduring word of God (1 Pet 1:22-23).
Peter does not stop at the sincere love that his recipients have displayed, but encourages them to fervently love one another from the heart! Why? He speaks of their being born by the imperishable seed, the living and enduring word of God! In other words, he knows that their ability to love in such a way is possible because their reality is one of the supernatural. God has made such a beautiful thing possible in their lives for the exercising of such agapē with one another.
It is with this understanding that we can consider the “sanctifying election” view as Paul’s meaning here, and we can also see that the thing of which the saints “should be holy and blameless before Him” in is their love for one another.
Agape is usually one of those Greek words that Christians become easily familiar with at some point in their lives. This word means “the quality of warm regard for and interest in another, esteem, affection, regard, love.” This word is used “seventy-five times by Paul out of which he uses it ten times in this small Book of Ephesians.” Hoehner draws an interesting contrast between agapao, which is understood to be a selfless love that is motivated by a free choice to love, and erao, which signifies an impulsive and erotic love that is driven to seek out fulfillment. Thus, the saints are to be found as “holy and blameless” before God in their agapē, which is a possibility for those in Christ because of what Christ has done in opening the floodgates of God’s blessings unto the Church through His death on the cross. This was most certainly not a possibility before the saint had come to Christ. This is a plausible conclusion, especially since such selfless love is not an automatic characteristic immediately present in the saints, but rather something that had to be taught, understood, accepted, enjoyed, and freely distributed. This can be understood by the fact that the Lord Jesus had to command love in John 13:34-35, and 14:21, 23.
So, in concluding our section on v. 4, God has chosen the saints in Christ that they should be holy and blameless before Him in their love for one another. This is a spiritual blessing that has been made possible by God’s abounding grace to those who make up the Church. This is a realm of obedience that was previously not attainable apart from the work of Christ, personal faith, and God’s blessing, with which He makes the attainment of this practice possible. Being “holy and blameless” is contingent upon such factors as holding fast (Col 1:21-23, Phil 2:16) and being sanctified by the Word of God (Eph 5:25-27). God has blown the roof off of the heights of obedience that are possible for the saints to achieve, seeing that He has graciously supplied every part that we would ever need to serve and love in this supernatural capacity. We truly have “every spiritual blessing” (1:3). While it is uncertain whether this presentation will be manifested before God at the Judgment Seat of Christ in a grouping of each local church or the collective Church, it is a certain fact that every saint in the Body has their personal responsibility to stay faithful in their walks with the Lord for the purpose of being found “holy and blameless” in their love for one another. Such a grand commendation is possible for every saint because of the grace of God the Father.