Efesini 1:13 Commento

In this chapter we have, I. The introduction to the whole epistle, which is much the same as in others (Eph 1:1, Eph 1:2). II. The apostle's thanksgivings and praises to God for his inestimable blessings bestowed on the believing Ephesians (Eph 1:3-14). III. His earnest prayers to God in their behalf (Eph 1:15-23). This great apostle was wont to abound in prayers and in thanksgivings to almighty God, which he generally so disposes and orders that at the same time they carry with them and convey the great and important doctrines of the Christian religion, and the most weighty instructions to all those who seriously peruse them.

In this chapter are contained the inscription of the epistle, the salutation of the persons to whom it is written, the apostle's thanksgiving for blessings received by him, and them; in which the efficient, moving, procuring, and final causes of salvation are taken notice of, and the several parts and branches of it observed; and the whole is concluded with prayers for the Ephesians; in which mention is made of various things to the comfort of the saints, and to the glory of Christ. The inscription is in Eph 1:1, in which the author of the epistle puts his name, declares his office, and how he came into it; and describes the persons to whom he wrote it, by their religious characters, and the place of their abode. The salutation is in Eph 1:2, which is common to all his epistles: and in Eph 1:3, is the thanksgiving to God, as the God and Father of Christ, for spiritual blessings in Christ in general; and then he proceeds to particulars, and begins with election, which is represented as an act of God the Father, as of particular persons, as done in Christ, and from the foundation of the world, the end of which is perfect holiness and love, Eph 1:4, and which is further illustrated under the name of predestination; the blessing which that is an appointment to, is the adoption of children; the moving cause of it, is the good pleasure of the divine will; the instrumental cause, or means, is Christ Jesus; the end with God is for himself, Eph 1:5, and which, in the next verse, is explained of the glory of his grace; to which grace, acceptance with him in Christ is owing; and which is another spiritual blessing, or a branch of election and predestination, Eph 1:6. To which is added another, and that is redemption; the author of which is Christ; the price, or procuring and meritorious cause of it is his blood; a branch of which is forgiveness of sins; and the whole is according to the plenteous and free grace of God, Eph 1:7, the entire plan and scheme of which is the produce of abundant wisdom and prudence, Eph 1:8, and is no other than the mystery of the will of God revealed in the Gospel, according to his sovereign will and purpose, Eph 1:9, which lay hid within himself until the fulness of times, or the Gospel dispensation, in which Christ being sent, has gathered all together in himself, Eph 1:10, through whom the saints enjoy the inheritance they are adopted to in predestination, which is the effect of an unfrustrable purpose, and a wise counsel and will, Eph 1:11. The end of which is, that those predestinated, redeemed, and adopted ones, should be to the praise and glory of God, Eph 1:12, and who are described as such, who first trusted in Christ upon hearing the Gospel; and after they had believed in him, were sealed by the Holy Spirit, said to be the Spirit of promise, Eph 1:13, and who is also spoken of as the earnest and pledge of the saints' inheritance, and who will continue so until all the people of God are redeemed from the grave in the resurrection morn, which will also issue in the praise and glory of God, Eph 1:14, and now on account of all these blessings of predestination, adoption, redemption, calling, and the sealing of the Spirit; as also, because of their faith in Christ, and love to the saints, these believers were possessed of, the apostle gave thanks, and continued to give thanks to God in his prayers to him, Eph 1:15. The object of his prayers is described as the God of Christ, and Father of glory; the petitions to him are for an increase of knowledge of Christ from the Spirit, as a spirit of wisdom and revelation, Eph 1:17, and that they might have a clearer view of the nature of that glory they were called unto, and were hoping for, Eph 1:18, and observe the wonderful display of the power of God in their conversion and faith; which is illustrated by comparing it with that power which was shown in raising Christ from the dead, Eph 1:20, which leads the apostle to take notice of the exaltation of Christ at the right hand of God in heaven, consequent on his resurrection; where he is advanced above angels and men, and has all things in subjection to him for the good of his church, of which he is the head, and which is his body and fulness, Eph 1:21.

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, Ti2 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, Rom 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 Co2 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.

Hence the apostle refers the statement to himself, that is, to the Jews, in order that he may draw a distinction with respect to the Gentiles, (when he goes on to say: ) "In whom ye also trusted, after that ye heard the word of truth, the gospel (of your salvation); in whom ye believed, and were sealed with His Holy Spirit of promise." Of what promise? That which was made through Joel: "In the last days will I pour out of my Spirit upon all flesh," that is, on all nations.

And the others also he sent into the tower, those, namely, who had returned branches that were green and had offshoots but no fruit, having given them seals. And all who went into the tower had the same clothing-white as snow.

"In whom having also believed, ye were sealed with the Holy Spirit of promise, which is an earnest of our inheritance." Here again, the word "sealed," is an indication of especial forecast. He does not speak of our being predestinated only, nor of our being allotted, but further, of our being sealed. For just as though one were to make those who should fall to his lot manifest, so also did God separate them for believing, and sealed them for the allotment of the things to come. You see how, in process of time, He makes them objects of wonder. So long as they were in His foreknowledge, they were manifest to no one, but when they were sealed, they became manifest, though not in the same way as we are; for they will be manifest except a few. The Israelites also were sealed, but that was by circumcision, like the brutes and reasonless creatures. We too are sealed, but it is as sons, "with the Spirit." But what is meant by, "with the Spirit of promise?" Doubtless it means that we have received that Spirit according to promise. For there are two promises, the one by the prophets, the other from the Son. By the Prophets.-Hearken to the words of Joel; "I will pour out My spirit upon all flesh, and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions," (Joel ii: 28.) And hearken again to the words of Christ; "But ye shall receive power, when the Holy Ghost is come upon you, and ye shall be my witnesses both in Jerusalem, and in all Judea, and Samaria, and unto the uttermost part of the earth." (Acts. i: 8.) And truly, the Apostle means, He ought, as God, to have been believed; however, he does not ground his affirmation upon this, but examines it like a case where man is concerned, speaking much as he does in the Epistle to the Hebrews; (Heb. vi: 18.) where he says, "That by two immutable things in which it was impossible for God to lie, we may have a strong encouragement." Thus here also he makes the things already bestowed a sure token of the promise of those which are yet to come. For this reason he further calls it an "earnest," (Cf. also 2 Co. i: 22.) for an earnest is a part of the whole. He hath purchased what we are most concerned in, our salvation; and hath given us an earnest in the mean while. Why then did He not give the whole at once? Because neither have we, on our part, done the whole of our work. We have believed. This is a beginning; and He too on His part hath given an earnest. When we show our faith by our works, then He will add the rest. Nay, more, He hath given yet another pledge, His own blood, and hath promised another still. In the same way as in case of war between nation and nation they give hostages: just so hath God also given His Son as a pledge of peace and solemn treaties, and, further, the Holy Spirit also which is from Him. For they, that are indeed partakers of the Spirit, know that He is the earnest of our inheritance. Such an one was Paul, who already had here a foretaste of the blessings there. And this is why he was so eager, and yearned to be released from things below, and groaned within himself. He transferred his whole mind thither, and saw every thing with different eyes. Thou hast no part in the reality, and therefore failest to understand the description. Were we all partakers of the Spirit, as we ought to be partakers, then should we behold Heaven, and the order of things that is there.

"To the end that we should be unto the praise of His glory, we who had before hoped in Christ. In whom ye also having heard the word of the truth, the Gospel of your salvation." That is to say, through whom. Observe how he on all occasions speaks of Christ, as the Author of all things, and in no case gives Him the title of a subordinate agent, or a minister. And so again, elsewhere, in his Epistle to the Hebrews, he says, "that God, having of old time spoken unto the Fathers in the prophets, hath at the end of these days spoken unto us in His Son," (Heb. I: I.) that is "through" His Son. "The word of truth," he says, no longer that of the type, nor of the image. "The Gospel of your salvation." And well does he call it the Gospel of salvation, intimating in the one word a contrast to the law, in the other, a contrast with punishment to come. For what is the message, but the Gospel of salvation, which forbears to destroy those that are worthy of destruction.

It is no small praise for the Ephesians that they have heard not preaching as such but “the word of truth.” Remember that we read in another letter that there is a great distance between preaching and the word of truth.

One who takes on discipline and virtue receives in his own character the seal and form of the knowledge that he puts on. So one who is made a partaker of the Holy Spirit becomes likewise spiritual and holy through disciplined fellowship with him.

That is, in Christ. So also to the Hebrews he says: "has spoken to us in the Son" (Heb. 1:2). He calls the preaching "the word of truth" in contrast to the law, which was a foreshadowing and shadow, and "the gospel of salvation" in contrast to the law that kills and the future punishment. For the preaching of the first coming calls to salvation, while the trumpet of the second calls to punishment. "In Him" — in the Gospel, he says, "having believed," or "in Him" in Christ; that is, having believed by the grace of Christ, you were "sealed," so that it is clear that you are the lot and portion of God. But the Jews were sealed by circumcision, like irrational beings, having received a bodily seal, whereas we as sons of God were sealed by the Spirit, which is higher than a fleshly sealing. He calls Him the Spirit "of promise" either because He was given according to promise, for through Joel also God promised: "I will pour out of My Spirit upon all flesh" (Joel 2:28), and Christ says: "You shall receive power when the Holy Spirit comes upon you" (Acts 1:8) — or because the Spirit confirms the promise of the good things to come. For by the very fact that He has been sent down to us, assurance of the future is given, and therefore He is also called the pledge. Listen to what follows next.

Once the Apostle has enumerated the blessings offered generally to all the faithful, then those especially given the Apostles (1:8), he begins to recount those granted to the Ephesians themselves. This section is divided into two parts: First, he sets down the favors shown them. Secondly, he describes his feelings aroused by the favors (1:15). The first is divided into three parts according to the three blessings granted to them: First, the blessing of preaching. Secondly, the blessing of conversion to the faith (1:13). Thirdly, the blessing of justification (1:13-14). In reference to the first point he says: Christ in whom you also, after you had heard, that is, by whose favor and power you have heard the proclamation of the word of truth since Christ himself has sent those who preach it to you. "How shall they believe him of whom they have not heard? And how shall they hear, without a preacher? And how shall they preach unless they be sent?... Faith, then, comes by hearing; and hearing by the word of Christ" (Rom. 10:14-15, 17). They hear through the blessing of him who sends them the preachers: "Blessed are they who hear the word of God and keep it" (Lk. 11:28). The Apostle mentions the threefold recommendation of this preached word. It is, first of all, true; a word of truth. Indeed, it could be nothing else since its source is Christ concerning whom John 17 (17) states: "Your word is truth." And James 1 (18): "For of his own will he has begotten us by the word of truth." Secondly, it is a proclamation of good news. Hence he says the gospel: it announces the highest good and eternal life. "Word of faith" is preeminently (antonomastice) applicable to the Gospel as the communication of the highest good. "How beautiful upon the mountains are the feet of him who brings good news and preaches salvation... Go up on a high mountain, lady-messenger of Sion" (Is. 52:7; 40:9). This refers to future goods. The present goods are what describe and recommend [Christian preaching] in the third place, for it saves. Thus he says of your salvation; if believed in, it gives salvation. "I am not ashamed of the gospel. For it is the power of God unto salvation to all who believe" (Rom. 1:16). "Now I make known unto you, brothers, the gospel which I preached to you, which also you have received and wherein you stand, by which also you are saved" (1 Cor. 15:1). Regarding the blessing of conversion to the faith, he states in whom, namely, Christ, by whose action you also believing, were signed. This blessing is applied to faith since faith is necessary for those who listen. In vain would anyone listen to the word of truth if he did not believe, and the believing itself is through Christ. "By grace you are saved through faith, and that not of yourselves, for it is the gift of God" (Eph. 2:8). Concerning the blessing of justification he mentions that you were signed with the Holy Spirit who was given to you. Concerning this [Spirit] three things are said; he is a sign, the spirit of the promise, and the pledge of our inheritance. He is a sign inasmuch as through him charity is infused into our hearts, thereby distinguishing us from those who are not the children of God. Relating to this he says you were signed, set apart from Satan's fold. "Grieve not the holy Spirit of God; whereby you are sealed unto the day of redemption" (Eph. 4:30). Just as men brand a mark on their own herds to differentiate them from others, so the Lord willed to seal his own flock, his people, with a spiritual sign. The Lord had the Jews as his own people in the Old Testament. "And you, my flocks, the flocks of my pastures are men" (Ez. 34:31). "And we are the people of his pasture and the sheep of his hand" (Ps. 95:7). This flock was fed on the earthly pastures of material teachings and temporal goods: "If you be willing and obedient, you shall eat the good things of the land" (Is. 1:19). The Lord, therefore, differentiated and set them apart from others by means of the bodily sign of circumcision. "And my covenant shall be in your flesh" (Gen. 17:13); before this it says, "You shall circumcise the flesh of your foreskin, that it may be for a sign of the covenant between me and you" (Gen. 17:11). In the New Testament the flock he had is the Christian people: "You have returned to the shepherd and guardian of your souls" (1 Pet. 2:25). "My sheep hear my voice; and I know them; and they follow me" (Jn. 10:27). This flock is fed on the pastures of spiritual doctrine and spiritual favors; hence the Lord differentiated it from others by a spiritual sign. This is the Holy Spirit through whom those who are of Christ are distinguished from the others who do not belong to him. But since the Holy Spirit is love, he is given to someone when that person is made a lover of God and neighbor. "God's love has been poured into our hearts through the Holy Spirit which has been given to us" (Rom. 5:5). Therefore, the distinctive sign is charity which comes from the Holy Spirit: "By this shall all men know that you are my disciples, if you have love one for another" (Jn. 13:35). The Holy Spirit is he by whom we are signed. The Spirit is described as a promise for three reasons. First, he is promised to those who believe: "I will put a new spirit within you... And I will give you a new spirit" (Ez. 36:26, 37:6). Secondly, he is given with a certain promise, by the very fact that he is given to us we become the children of God. For through the Holy Spirit we are made one with Christ: "Anyone who does not have the Spirit of God, does not belong to him" (Rom. 8:9). As a result of being made adopted children of God, we have the promise of an eternal inheritance since "if sons, heirs also" (Rom. 8:17). Thirdly, he is termed a pledge inasmuch as he makes us certain of the promised inheritance. Adopting us into the children of God, the Holy Spirit is the Spirit of promise who also is the seal of the promise yet to be attained.

The apostle's salutation to the Church, Eph 1:1, Eph 1:2. He blesses God for calling the Gentiles to the adoption of children by Jesus Christ, by whose sacrificial death both they and the Jews find redemption, Eph 1:3-7. He shows that it was through the great abundance of God's wisdom and goodness that the Gentiles were called into a state of salvation, and that they should receive the Holy Spirit as the earnest of their inheritance, Eph 1:8-15. He praises God for their conversion, and prays that they may be farther enlightened, that they may see the glory of Christ, and partake of the blessings procured by his passion and exaltation, Eph 1:16-23.

In whom ye also trusted - Ye Gentiles, having heard from us the word, τον λογον, the doctrine, of the truth, which is the Gospel, or glad tidings, of your salvation, have believed, as we Jews have done, and received similar blessings to those with which God has favored us. In whom also, εν ὡ, through whom, Christ Jesus, after that ye had believed, viz. that he was the only Savior, and that through his blood redemption might be obtained, ye were sealed with that holy Spirit of promise; that is, The Holy Spirit, which is promised to them who believe on Christ Jesus, was given to you, and thus you were ascertained to be the children of God, for God has no child who is not a partaker of the Holy Ghost, and he who has this Spirit has God's seal that he belongs to the heavenly family. It was customary among all nations, when a person purchased goods of any kind, to mark with his seal that which he had bought, in order that he might know it, and be able to claim it if mixed with the goods of others; to this custom the apostle may here allude but it was also customary to set a seal upon what was dedicated to God, or what was to be offered to him in sacrifice. See this proved in the note on Joh 6:27. The Jews themselves speak of the seal of God, which they term אמת emeth, truth, and which they consider as a representation of the unoriginated and endless perfections of God. As the apostle is here speaking of the doctrine of truth, which came by the Holy Spirit, and is sealed on the souls of believers by this Spirit, he may have in view the Jewish notion, which is at once both correct and elevated. This Spirit of truth, Joh 14:17, who leads into all truth, Joh 16:13, and teaches all things, Joh 14:26, makes the impression of his own eternal purity and truth in the souls of them who believe, and thus they bear the seal of God Almighty. And they who in the day of judgment are found to bear this seal - Truth; truth in the inward parts, having truly repented, truly believed, and having been in consequence truly justified, and truly sanctified; and having walked in truth and sincerity towards God and man; these are sealed to the day of redemption; for, having this seal, they are seen to have a right to eternal life.

INSCRIPTION: ORIGIN OF THE CHURCH IN THE FATHER'S ETERNAL COUNSEL, AND THE SON'S BLOODSHEDDING: THE SEALING OF IT BY THE SPIRIT. THANKSGIVING AND PRAYER THAT THEY MAY FULLY KNOW GOD'S GRACIOUS POWER IN CHRIST TOWARDS THE SAINTS. (Eph. 1:1-23) by--rather, "through the will of God": called to the apostleship through that same "will" which originated the Church (Eph 1:5, Eph 1:9, Eph 1:11; compare Gal 1:4). which are at Ephesus--(See Introduction.) to the saints . . . and to the faithful--The same persons are referred to by both designations, as the Greek proves: "to those who are saints, and faithful in Christ Jesus." The sanctification by God is here put before man's faith. The twofold aspect of salvation is thus presented, God's grace in the first instance sanctifying us, (that is, setting us apart in His eternal purposes as holy unto Himself); and our faith, by God's gift, laying hold of salvation (Th2 2:13; Pe1 1:2).

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 Act 13:46). the word of truth--the instrument of sanctification, and of the new birth (Joh 17:17; Ti2 2:15; Jam 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 (Act 19:1-6; Rom 8:16, Rom 8:23; Jo1 3:24; see on Co2 1:22). A seal impressed on a document gives undoubted validity to the contract in it (Joh 3:33; Joh 6:27; compare Co2 3:3). So the sense of "the love of God shed abroad in the heart by the Holy Ghost" (Rom 5:5), and the sense of adoption given through the Spirit at regeneration (Rom 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" (Rom 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; Zac 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.