Published: 24 May 2025

Ephesians 1:11 – Chosen in Christ, Not Irresistibly Forced

Irresistibly Forced

Ephesians 1:11 sits in a rich section of Paul’s letter, where he praises God for the blessings believers have in Christ. Many read this verse as a statement about God predestining everything that happens—including who will believe. But that interpretation stretches Paul’s meaning beyond the context. Verse 11 actually restates and builds on what Paul already said in verse 5. Far from supporting determinism, this passage highlights God’s loving plan for those who choose Christ. Paul affirms God’s sovereignty without suggesting that anyone is irresistibly forced into salvation.

Predestined as sons, and therefore heirs

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 (Eph. 1:11 ESV)

In verse 5, Paul says God “predestined us for adoption as sons through Jesus Christ” (Eph. 1:5). That language of “adoption as sons” reflects Roman legal status, not gender. In Roman culture, a son—by birth or adoption—was the heir of the family estate.1 Daughters could inherit in some cases, but “sonship” carried specific legal rights and standing. Paul uses this cultural reference to say: all who are in Christ, male and female, receive the full status of heirs (Gal. 3:26–29).

When Paul reaches verse 11, he echoes and expands this same truth: “In him we have obtained an inheritance, having been predestined…” (Eph. 1:11). He shifts from the image of adoption to its outcome: inheritance. Sons inherit. The shift in language deepens the picture. Verse 5 tells us who we have become in Christ (sons). Verse 11 tells us what we receive as a result (an inheritance). Paul repeats the idea to drive it home: all who enter Christ receive what God appointed long ago for His people.

Predestination of a group, not individuals irresistibly forced to believe

Paul says God predestined those ‘in Him.’ The key phrase “in Christ” appears repeatedly in chapter one. God did not predetermine specific individuals who would enter Christ. Instead, He predetermined what would happen to those who did. God appointed ahead of time that He would adopt all who trust Jesus and give them an inheritance (Rom. 8:29–30; John 1:12).

This plan honors human free will. Scripture calls people to believe, trust, and repent—actions that require real choice (John 3:16; Acts 2:38; Rev. 22:17). God initiates, but He does not override. He “desires all people to be saved” (1 Tim. 2:4), but not all respond. Calvinism teaches that God predestines individuals to believe, and others to perish, without regard to their response. This view faces both scriptural and logical problems.

For example, if God causes all things—including sin—then He becomes the author of evil. But James 1:13 says, “God cannot be tempted with evil, and he himself tempts no one.” Another problem: if God causes someone to believe, then that person cannot not believe. Their “faith” is not a true response; it’s a programmed reaction. That strips faith of meaning. Yet Paul says, “faith comes by hearing… the word of Christ” (Rom. 10:17), and calls people to “believe in your heart” (Rom. 10:9). Faith, by nature, is a response—not an imposition.

God’s plan always involved human cooperation. Even in the Old Testament, God said, “Choose this day whom you will serve” (Josh. 24:15). The New Testament never sets aside that pattern. God chooses those who choose Him (Deut. 30:19–20; John 6:40).

What does “works all things” really mean?

Ephesians 1:11 continues: “according to the purpose of him who works all things according to the counsel of his will.” Calvinists often use this to claim that God causes every detail of life—including sin and rejection. Dr. Jack Cottrell observes that this is a failure to allow context to define the meaning of “works all things:”

“Calvinists speak of an eternal decree that is all-inclusive and universal: does not Paul say all things? But those who take this in an absolute sense have ignored the immediate context and the main theme of Ephesians as a whole. The term “all things” (panta) is not necessarily absolute and must be understood within the limitations imposed by the context.”2

Paul just finished describing “the mystery of his will” (Eph. 1:9)—God’s plan “to unite all things in him” (v. 10). Later, Paul explains this mystery includes bringing Jews and Gentiles together into one body (Eph. 3:6). So when Paul says God “works all things,” he’s referring to all things connected to that redemptive plan. God works through history, not by controlling every atom and molecule, but by guiding people and events toward His redemptive goal. He guides nations, opens doors, and raises up messengers (Acts 17:26–27). But He allows people to respond freely to His grace.

God’s will is relational, not robotic

Paul’s words offer comfort, not coercion. God has a purpose. He invites all to be part of it. When we trust Christ, we step into a plan He prepared before the world began (2 Tim. 1:9). That plan includes adoption, inheritance, and a secure place in His family.

God desires a relationship—not robotic compliance. If He forced our response, love would be meaningless; an unhealthy relationship to be sure! Scripture never describes salvation as coercion. Instead, it speaks of “grace through faith” (Eph. 2:8) and God’s kindness leading us to repentance (Rom. 2:4). This is a relationship that is both healthy and mutual. Relationships based on force or coercion are not healthy. We describe people in those relationships with words such as slave, hostage, or kidnap victim. 

In Christ, God chooses you

Ephesians 1:11 doesn’t teach divine determinism. It restates the truth of verse 5: God lovingly decided that all who are in Christ would become His children and heirs. This inheritance is not for a select few handpicked without consent, but for all who freely respond to the gospel.

When Paul says God “works all things,” he means God actively brings His redemptive plan to completion—not by overriding human will, but by working through history, the cross, and the church. That plan includes real human choices and genuine faith. In Christ, God chooses you, not irresistibly forced, but invited to respond through willing trust in a gracious Savior.

References

  1. Arnold, Clinton E., ed. Zondervan Illustrated Bible Backgrounds Commentary. Volume 3: Romans to Philemon. Grand Rapids, Mich: Zondervan, 2002. 307.
  2. Cottrell, Jack. The Bible Versus Calvinism (The Collected Writings of Jack Cottrell Book 4) (p. 192). The Christian Restoration Association. Kindle Edition.