Ephesians 1:13–1:14

Ephesians 1:13-14 13. In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also, after that ye believed, ye were sealed with that Holy Spirit of promise, 13. In quo vos etiam, audito sermone veritatis, Evangelio salutis vestrae; in quo etiam, postquam credidistis, obsignati estis Spiritu promissionis sancto, 14. Which is the earnest of our inheritance, until the redemption of the purchased possession, unto the praise of his glory. 14. Qui est arrhabo haereditatis nostrae, in redemptionem acquisitae possessionis, in laudem gloriae ejus. 13. In whom ye also. He associates the Ephesians with himself, and with the rest of those who were the first fruits; for he says that they, in like manner, trusted in Christ. His object is, to shew that both had the same faith; and therefore we must supply the word trusted from the twelfth verse. He afterwards states that they were brought to that hope by the preaching of the gospel. Two epithets are here applied to the gospel, -- the word of truth, and the gospel of your salvation. Both deserve our careful attention. Nothing is more earnestly attempted by Satan than to lead us either to doubt or to despise the gospel. Paul therefore furnishes us with two shields, by which we may repel both temptations. In opposition to every doubt, let us learn to bring forward this testimony, that the gospel is not only certain truth, which cannot deceive, but is, by way of eminence, (kat ' exochen,) the word of truth, as if, strictly speaking, there were no truth but itself. If the temptation be to contempt or dislike of the gospel, let us remember that its power and efficacy have been manifested in bringing to us salvation. The apostle had formerly declared that "it is the power of God to salvation to every one that believeth," ( Romans 1:16 ;) but here he expresses more, for he reminds the Ephesians that, having been made partakers of salvation, they had learned this by their own experience. Unhappy they who weary themselves, as the world generally does, in wandering through many winding paths, neglecting the gospel, and pleasing themselves with wild romances, -- "ever learning and never able to come to the knowledge of the truth," ( 2 Timothy 3:7 ) or to find life! But happy they who have embraced the gospel, and whose attachment to it is steadfast; for this, beyond all doubt, is truth and life. In whom also, after that ye believed. Having maintained that the gospel is certain, he now comes to the proof. And what higher surety can be found than the Holy Spirit? "Having denominated the gospel the word of truth, I will not prove it by the authority of men; for you have the testimony of the Spirit of God himself, who seals the truth of it in your hearts." This elegant comparison is taken from Seals, which among men have the effect of removing doubt. Seals give validity both to charters and to testaments; anciently, they were the principal means by which the writer of a letter could be known; and, in short, a seal distinguishes what is true and certain, from what is false and spurious. This office the apostle ascribes to the Holy Spirit, not only here, but in another part of this Epistle, ( Ephesians 4:30 ,) and in the Second Epistle to the Corinthians, ( 2 Corinthians 1:22 .) Our minds never become so firmly established in the truth of God as to resist all the temptations of Satan, until we have been confirmed in it by the Holy Spirit. The true conviction which believers have of the word of God, of their own salvation, and of religion in general, does not spring from the judgment of the flesh, or from human and philosophical arguments, but from the sealing of the Spirit, who imparts to their consciences such certainty as to remove all doubt. The foundation of faith would be frail and unsteady, if it rested on human wisdom; and therefore, as preaching is the instrument of faith, so the Holy Spirit makes preaching efficacious. But is it not the faith itself which is here said to be sealed by the Holy Spirit? If so, faith goes before the sealing. I answer, there are two operations of the Spirit in faith, corresponding to the two parts of which faith consists, as it enlightens, and as it establishes the mind. The commencement of faith is knowledge: the completion of it is a firm and steady conviction, which admits of no opposing doubt. Both, I have said, are the work of the Spirit. No wonder, then, if Paul should declare that the Ephesians, who received by faith the truth of the gospel, were confirmed in that faith by the seal of the Holy Spirit. With that Holy Spirit of promise. This title is derived from the effect produced; for to him we owe it that the promise of salvation is not made to us in vain. As God promises in his word, "that he will be to us a Father," ( 2 Corinthians 6:18 ,) so he gives to us the evidence of having adopted us by the Holy Spirit. 14. Which is the earnest [115] of our inheritance. This phrase is twice used by Paul in another Epistle. ( 2 Corinthians 1:22 ; 2 Corinthians 5:5 .) The metaphor is taken from bargains, in which, when a pledge has been given and accepted, the whole is confirmed, and no room is left for a change of mind. Thus, when we have received the Spirit of God, his promises are confirmed to us, and no dread is felt that they will be revoked. In themselves, indeed, the promises of God are not weak; but, until we are supported by the testimony of the Spirit, we never rest upon them with unshaken confidence. The Spirit, then, is the earnest of our inheritance of eternal life, until the redemption, that is, until the day of complete redemption is arrived. So long as we are in this world, our warfare is sustained by hope, and therefore this earnest is necessary; but when the possession itself shall have been obtained, the necessity and use of the earnest will then cease. The significance of a pledge lasts no longer than till both parties have fulfilled the bargain; and, accordingly, he afterwards adds, ye are sealed to the day of redemption, ( Ephesians 4:30 ,) which means the day of judgment. Though we are now redeemed by the blood of Christ, the fruit of that redemption does not yet appear; for "every creature groaneth, desiring to be delivered from the bondage of corruption. And not only they, but ourselves also, who have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body;" for we have not yet obtained it, but by hope. ( Romans 8:21-23 .) But we shall obtain it in reality, when Christ shall appear to judgment. Such is the meaning of the word redemption in the passage now quoted from the Epistle to the Romans, and in a saying of our Lord, "Look up, and lift up your heads, for your redemption draweth nigh." ( Luke 21:28 .) Peripoiesis, which we translate the possession obtained, is not the kingdom of heaven, or a blessed immortality, but the Church itself. This is added for their consolation, that they might not think it hard to cherish their hope till the day of Christ's coming, or be displeased that they have not yet obtained the promised inheritance; for such is the common lot of the whole Church. To the praise of his glory. The word praise, as in the twelfth verse, Ephesians 1:12 signifies "making known." [116] The glory of God may sometimes be concealed, or imperfectly exhibited. But in the Ephesians God had given proofs of his goodness, that his glory might be celebrated and openly proclaimed. Those persons, therefore, who slighted the calling of the Ephesians, might be charged with envying and slighting the glory of God. The frequent mention of the glory of God ought not to be regarded as superfluous, for what is infinite cannot be too strongly expressed. This is particularly true in commendations of the Divine mercy, for which every godly person will always feel himself unable to find adequate language. He will be more ready to utter, than other men will be to hear, the expression of praise; for the eloquence both of men and angels, after being strained to the utmost, falls immeasurably below the vastness of this subject. We may likewise observe, that there is not a more effectual method of shutting the mouths of wicked men, than by shewing that our views tend to illustrate, and theirs to obscure, the glory of God. Footnotes: [115] "The original word ar'rhabon, seems properly to denote the first part of the price that is paid in any contract, as an earnest and security of the remainder, and which, therefore, is not taken back, but kept till the residue is paid to complete the whole sum. And thus it differs from a pledge, which is somewhat given for the security of a contract, but redeemed and restored, when the contract is completed; but it must be owned that the word is used to denote both an earnest and a pledge, and in either sense it is very properly applied to the Holy Spirit of promise." -- Chandler. [116] "Louange yci se prend comme ci devant pour la publication et manifestation." "Here, as formerly, praise' denotes proclamation and manifestation."

{16} In whom ye also trusted , after that ye heard the {q} word of truth, the gospel of your salvation: in whom also after that ye believed, ye were {r} sealed with that holy {s} Spirit of promise, (16) Now he makes the Ephesians (or rather all the Gentiles) equal to the Jews, because even though they came last, being called by the same Gospel, they embraced faith, and were sealed up with the same Spirit, who is the pledge of election, until the inheritance itself is seen. And this is so that in them also the glory of God might shine forth and be manifested. (q) That word which is truth indeed, because it comes from God. (r) This is a metaphor taken of a seal, which being put on anything, distinguishes between those things which are authentic, and those things which are not. (s) With the Spirit, who does not bring the Law, but the promise of free adoption.

In whom ye also trusted , after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, After that ye believed — They, 1. Heard. 2. Believed. 3. Were sealed, i.e. full assured. Assurance is God’s seal; faith is our seal God honours our sealing to his truth by his sealing by his Spirit. We yield first the consent and assent of faith, and then God puts his seal to the contract. There must be the bargain before the earnest.

In whom ye also; here is a defect of the verb in the Greek, which may be supplied either from Ephesians 1:11 , which seems to be the principal verb in the sentence, and then it must be read: In whom ye also have obtained an inheritance; or from Ephesians 1:12 , trusted, which is the nearest verb; so our translation: In whom ye also trusted; but neither way makes any difference in the scope of the words. Ye; ye Ephesians and other Gentiles. The word of truth; the gospel, so called, either: 1. By a usual Hebraism, from the true word; or: 2. By way of eminency, as containing the most excellent and necessary of all truths, the doctrine of righteousness and life by Jesus Christ; or: 3. With respect to the law and its shadows, the truth and substance of which is held forth in the gospel. The gospel of your salvation: both in respect of the matter contained in it, the doctrine of salvation, and in respect of its efficiency, as being the means whereby God works faith, and brings to salvation, Romans 1:12 Hebrews 2:3 . In whom also after that ye believed ; in whom either is to be referred to believers; q.d. After ye believed in Christ: or to sealing; and then it shows by virtue of whom this benefit of sealing is bestowed, viz. by virtue of Christ. Ye were sealed with that holy Spirit; ye were secured and ascertained of your right to the inheritance; which we may understand to be done either by the Spirit’s impressing upon the soul the image of God in the work of regeneration, or (because that cannot so well be understood to be after believing) rather by his testimony in men’s own consciences afterward; whether immediate, by an overpowering light shining into the soul, and filling it with assurance of its interest in Christ and heaven; or mediate, enabling a man to discern that image of God in his soul, by which the Spirit bears witness to his interest in the inheritance, and assures him of it: see Ephesians 4:30 Romans 8:16 Galatians 4:6 . Of promise; because the Spirit’s coming was before promised, or because he verifies and confirms the promises in and to the hearts of believers.

In whom ye also trusted,.... The Gentile believers, the Ephesians, whom the apostle now particularly addresses; and who participated of the same grace and privileges with the believing Jews; the promise belonged to all that God called, whether afar off or nigh; and the same common salvation was sent to one as to another; and the same faith was wrought in one as in the other; and they were interested in the same Christ, and were heirs of the same inheritance; the Alexandrian copy reads "we": after that ye heard the word of truth; the Gospel; and which is so called, on account of its divine original, coming from the God of truth, who cannot lie; and because of the concern which Christ has in it, who is truth itself, and was the author, subject, and preacher of it, and who confirmed it by his miracles, and his death; and on account of the Spirit of God, the dictator of it, and who leads into all truths, and owns and blesses them for conversion and comfort; and because it contains nothing but truth, and particularly that eminent one, salvation alone by Christ, for the chief of sinners; and in contradistinction from the law, which was typical and shadowy; , "the word of truth", is a phrase used by the Jews (e), for sublime and heavenly doctrine: now, by the hearing of this, faith came; and this the Ephesians heard, not only externally, but internally; so as to understand, approve, and believe it, and to put it in practice: and which is also called the Gospel of your salvation: because it is a declaration and publication of salvation by Christ; and gives an account of the author of salvation, of his ability and willingness to save, and of the nature of this salvation, and describes the persons who shall be saved; and because it is the means of salvation, when attended with the Spirit and power of God; and the instrument, in God's hand, of showing to souls their special and particular interest in salvation: in whom also after that ye believed; which may refer either to the Gospel of salvation, in which they believed upon hearing it; or rather to Christ, the Saviour revealed, in whom they believed to the saving of their souls: and this shows, that the sealing work of the Spirit after mentioned, and with which this stands in connection, is a distinct thing from faith, or indeed any other work of the Spirit; as illumination, regeneration, sanctification, &c. it is what follows believing, and is a work that passes upon the soul after it; and so is something over and above, and more than faith, at least than first believing: and from hence it also appears, that there may be true faith, where this is not as yet; and that none but believers in Christ enjoy the following privilege: ye were sealed with that Holy Spirit of promise. This cannot have respect to the Father's sealing his people in election, with the seal of his foreknowledge, 2 Timothy 2:19 for that is before faith, and is within himself, and not on them, and is distinct from the Spirit's work; and for the same reasons it cannot design the Son's affection to them, setting them as a seal on his arm and heart, Sol 8:6, or his asserting his property in them, and the security and protection of them, Sol 4:12, nor the Spirit's finishing and completing his own work of grace upon the soul, in which sense the word is used, Romans 15:28 for this as yet was not done upon these believing Ephesians; nor the confirming the Gospel, and the saints in it, by the extraordinary effusion of the Spirit on the day of Pentecost, or by his extraordinary works which attended the ministry of the word, to the establishing of it, and the faith of men in it; since these were not common to believers, nor did they continue; whereas the believing Ephesians, in common, were sealed; and the Spirit of God continues still as a sealer of his people, and as an earnest and pledge of their inheritance until the day of redemption; but it is to be understood of the confirming, certifying, and assuring the saints, as to their interest in the favour of God, and in the blessings of grace, of every kind, and their right and title to the heavenly glory; See Gill on 2 Corinthians 1:22 , and the seal of these things is not circumcision, nor baptism, nor the Lord's supper, nor even the graces of the Spirit; but the Spirit himself, who witnesses to the spirits of believers the truth of these things, and that as a "spirit of promise": so called, both because he is the Spirit promised, as the Syriac and Ethiopic versions render it, whom the Father and Christ had promised, and who was sent by them; and because he usually seals, or certifies believers of the truth of the above things, by opening and applying a word of promise to them: and which he does also, as the "Holy" Spirit; for this sealing work of his leaves a greater impress of holiness upon the soul, and engages more to acts of holiness; wherefore the doctrine of assurance is no licentious doctrine; no persons are so holy as those who are truly possessed of that grace; and as for such who pretend unto it, and live in sin, it is a certain thing that they in reality know nothing of it. (e) Zohar in Numb. fol. 76. 3.

Blessings were made known to believers, by the Lord's showing to them the mystery of his sovereign will, and the method of redemption and salvation. But these must have been for ever hidden from us, if God had not made them known by his written word, preached gospel, and Spirit of truth. Christ united the two differing parties, God and man, in his own person, and satisfied for that wrong which caused the separation. He wrought, by his Spirit, those graces of faith and love, whereby we are made one with God, and among ourselves. He dispenses all his blessings, according to his good pleasure. His Divine teaching led whom he pleased to see the glory of those truths, which others were left to blaspheme. What a gracious promise that is, which secures the gift of the Holy Ghost to those who ask him! The sanctifying and comforting influences of the Holy Spirit seal believers as the children of God, and heirs of heaven. These are the first-fruits of holy happiness. For this we were made, and for this we were redeemed; this is the great design of God in all that he has done for us; let all be ascribed unto the praise of his glory.

13. In whom ye also—Ye Gentiles. Supply as English Version, "trusted," from Eph 1:12; or "are." The priority of us Jews does not exclude you Gentiles from sharing in Christ (compare Ac 13:46). the word of truth—the instrument of sanctification, and of the new birth (Joh 17:17; 2Ti 2:15; Jas 1:18). Compare Col 1:5, where also, as here, it is connected with "hope." Also Eph 4:21. sealed—as God's confirmed children, by the Holy Spirit as the seal (Ac 19:1-6; Ro 8:16, 23; 1Jo 3:24; see on [2360]2Co 1:22). A seal impressed on a document gives undoubted validity to the contract in it (Joh 3:33; 6:27; compare 2Co 3:3). So the sense of "the love of God shed abroad in the heart by the Holy Ghost" (Ro 5:5), and the sense of adoption given through the Spirit at regeneration (Ro 8:15, 16), assure believers of God's good will to them. The Spirit, like a seal, impresses on the soul at regeneration the image of our Father. The "sealing" by the Holy Spirit is spoken of as past once for all. The witnessing to our hearts that we are the children of God, and heirs (Eph 1:11), is the Spirit's present testimony, the "earnest of the (coming) inheritance" (Ro 8:16-18). that Holy Spirit of promise—rather, as the Greek, "The Spirit of promise, even the Holy Spirit": The Spirit promised both in the Old and New Testaments (Joe 2:28; Zec 12:10; Joh 7:38, 39). "The word" promised the Holy Spirit. Those who "believed the word of truth" were sealed by the Spirit accordingly.

In whom ye also trusted - This stands in contrast with those who had "first" embraced the gospel. Heard the word of truth - The gospel; called the "word" or message of truth, the word of God, etc. See Romans 10:17 . The phrase "the word of truth" means "the true word or message." It was a message unmixed with Jewish traditions or Gentile philosophy. The gospel of your salvation - The gospel bringing salvation to you. In whom also - In the Lord Jesus. A little different translation of this verse will convey more clearly its meaning. "In whom also, ye, having heard the word of truth, (the gospel of your salvation,) in whom having also believed, ye were sealed," etc. The sealing was the result of believing, and that was the result of hearing the gospel; compare Romans 10:14-15 . Ye were sealed - On the meaning of the word "seal," see the notes at John 3:33 ; John 6:27 , note. On the phrase "ye were sealed," see the notes on 2 Corinthians 1:22 . With that Holy Spirit of promise - With the Holy Spirit that was promised; see John 16:7-11 , John 16:13 ; John 15:26 ; John 14:16-17 . It is not improbable, I think, that the apostle here refers particularly to the occurrence of which we have a record in Acts 19:1-6 . Paul, it is there said, having passed through the upper provinces of Asia Minor, came to Ephesus. He found certain persons who were the disciples of John, and he asked them if they had received the Holy Spirit since they "believed," Ephesians 1:2 . They replied that they had not heard whether there was any Holy Spirit, and that they had been baptized unto John's baptism. Paul taught them the true nature of the baptism of John; explained to them the Christian system; and they were baptized in the name of the Lord Jesus, and "the Holy Spirit came upon them, and they spake with tongues, and prophesied." They were thus sealed by the Holy Spirit of promise, "after they had believed" Ephesians 1:13 ; they had the full evidence of the favor of God in the descent of the promised Holy Spirit, and in his miraculous influences. If this be the true interpretation, it constitutes a striking coincidence between the Epistle and the Acts , of such a nature as constitute the arguments in Paley's "Horae Paulinae" (though he has not referred to this), which shows that the Epistle was not forged. The circumstance is such that it would not have been alluded to in this manner by one who should forge the Epistle; and the mention of it in the Epistle is so slight, that no one, from the account there, would think of forging the account in the Acts . The coincidence is just such as would occur on the supposition that the transaction actually occurred, and that both the Acts and the Epistle are genuine. At the same time, there is a sealing of the Holy Spirit which is common to all Christians; see the notes referred to on 2 Corinthians 1:22 .

Ephesians 1:13 The apostle having in Ephesians 1:10 declared that the purpose of God is to bring all the subjects of redemption into one harmonious body, says in Ephesians 1:11 that this purpose is realized in the conversion of the Jewish Christians, and he here adds that another class, viz. the Gentile Christians, to whom his epistle is specially addressed, are comprehended in the same purpose. The first clause, ἐν ᾧ καὶ ὑμεῖς , κτλ ., is elliptical. In whom ye also, after that ye heard , etc. There are therefore several modes of construction possible. 1. Our translators borrow the verb ἠλπίκατε from the immediately preceding clause. — ‘We, who first trusted in Christ, in whom ye also trusted .’ But the preceding clause is merely subordinate and explanatory, and does not express the main idea of the context. This construction also overlooks the obvious antithesis between the we of the 11th verse and the you of this clause. 2. Others supply simply the verb are . ‘In whom you also are.’ This is better, but it is liable to the latter objection just mentioned. 3. Others make you the nominative to the verb were sealed in the following clause. — ‘In whom you also (having heard, etc.) were sealed.’ But this requires the clauses to be broken by a parenthesis. It supposes also the contraction to be irregular, for the words in whom also are repeated before the verb ye were sealed . The passage according to this construction would read, ‘In whom ye also, — in whom also ye were sealed.’ Besides, the sealing is not the first benefit the Gentile Christians received. They were first brought into union with Christ and made partakers of his inheritance and then sealed. 4. It is therefore more consistent not only with the drift of the whole passage, and with the relation between this verse and Ephesians 1:11 , but also with the construction of this and the following verse to supply the word ἐκληρώθητε , have obtained an inheritance . Every thing is thus natural. In Ephesians 1:11 , the apostle says, ‘In whom we have obtained an inheritance;’ and here, ‘In whom ye also have obtained an inheritance.’ Both Jews and Gentiles are by the mediation of Christ, and in union with him, brought to be partakers of the benefits of that plan of mercy which God had purposed in himself, and which he has now revealed for the salvation of men. The clause that follows expresses the means by which the Gentile Christians were brought to be partakers of this inheritance. — ‘In whom ye also have obtained an inheritance. ἀκούσαντες τὸν τῆς, ἀληθείας, τὸ ευαγγελιον τῆς σωτηρίας ὑμῶν , having heard the word of truth, the gospel of your salvation .’ The latter of these expressions is explanatory of the former. By the word of truth, is to be understood, the Gospel. The word of truth does not mean simply true doctrine; but that word which is truth, or in which divine or saving truth is. Colossians 1:5 ; 2 Corinthians 6:7 . The gospel of your salvation , is the gospel concerning your salvation; or rather, the gospel which saves you. It is that gospel which is, as is said in Romans 1:16 , the power of God unto salvation. As it was by hearing this gospel the Gentiles in the days of the apostle were brought to be partakers of the inheritance of God, so it is by the same means men are to be saved now and in all coming ages until the consummation It is by the word of truth, and not truth in general, but by that truth which constitutes the glad news of salvation. In whom also, after that ye believed, ye were sealed . This is more than a translation, it is an exposition of the original, ἐν ᾧ καὶ πιστεύσαντες ἐσφραγίσθητε . There are three interpretations of this clause possible, of which our translators have chosen the best. The relative ( ἐν ᾧ ) may be referred to the word gospel. ‘ In which having believed;’ or it may be referred to Christ and connected with the following participle, ‘ In whom having believed;’ or it may be taken as in our version, by itself, ‘In whom. i.e, united to whom, after that ye believed, ye were sealed.’ This is to be preferred not only because the other construction is unusual (i.e. it is rare that πιστεύειν is followed by ἐν ), but because the words, in whom , occur so frequently in the context in the same sense with that here given to them. In Christ, the Gentile Christians had obtained an inheritance, and in him also, they were sealed — after having believed. Whatever is meant by sealing, it is something which follows faith. There are several purposes for which a seal is used. 1. To authenticate or confirm as genuine and true. 2. To mark as one’s property. 3. To render secure. In all these senses believers are sealed. They are authenticated as the true children of God; they have the witness within themselves, 1 John 5:10 ; Romans 8:16 ; Romans 5:5 . They are thus assured of their reconciliation and acceptance. They are moreover marked as belonging to God, Revelation 7:3 ; that is, they are indicated to others, by the seal impressed upon them, as his chosen ones. And thirdly, they are sealed unto salvation; i.e. they are rendered certain of being saved. The sealing of God secures their safety. Thus believers are said Ephesians 4:30 , “to be sealed unto the day of redemption;” and in 2 Corinthians 1:21 , the apostle says: “Now he which establisheth us with you in Christ, and hath anointed us, is God; who also hath sealed us, and given us the earnest of the Spirit in our hearts.” The sealing then of which this passage speaks answers all these ends. It assures of the favor of God; it indicates those who belong to him; and it renders their salvation certain. This sealing is by the Holy Spirit of promise . That is, by the Spirit who was promised; or who comes in virtue of the promise. This promise was given frequently through the ancient prophets, who predicted that when the Messiah came and in virtue of his mediation, God would pour his Spirit on all flesh. Christ when on earth frequently repeated this promise; assuring his disciples that when he had gone to the Father, he would send them the Comforter, even the Spirit of truth, to abide with them forever. After his resurrection he commanded the apostles to abide in Jerusalem until they had received “the promise of the Father,” Acts 1:4 ; meaning thereby the gift of the Holy Ghost. In Galatians 3:14 , it is said to be the end for which Christ redeemed us from the curse of the law, that we should receive the promise of the Spirit. This then is the great gift which Christ secures for his people; the indwelling of the Holy Spirit, as the source of truth, holiness, consolation, and eternal life.