Ephesians 1:13

In whom ye alsotrusted] Here then (see last note) the thought moves from the general case of Christians to the particular case of the Ephesian Christians; "we" includes "you." The verb "trusted" is supplied by A. V. In R. V. we have: "In Whom ye also, having heard the word of the truth, the gospel of your salvation in Whom, having also believed, ye were sealed." Here the second "in Whom" is treated as the resumption and repetition of the first, and the verb "ye were sealed" is connected with both. But a simpler explanation than either is possible; "In Whom[are ye also, having heard, &c." And this adapts itself well to the repeated "in Whom"; as if to say, "In Whom you enjoy acceptance, attained by your reception of the message of salvation; in Whom further you experienced the special -seal" of the Spirit" as an additional aspect of the privilege of union with Christ. But the grammatical difficulty does not affect the main import of the verse.

after that ye heard Better, on hearing; without the strong suggestion of sequenceof time given by A. V. On the all-importance of "hearing," in order to salvation, cp. Romans 10:14. The hearing may of course be literally with the ear, or not; but it must be the reception ab extraof a message, no mere result of thought or aspiration.

of truth Better, perhaps, of the truth; the Eternal Verity of Christ. So often in N. T. "truth" is truth not in general but in special; spiritual truth, Christian truth (cp. John 16:13, where lit. "He shall guide you into all the truth"); a thing in harmony, of course, with all truth, scientific or other, but capable of being quite separately studied.

salvation The one place in the Epistle where the Gr. noun occurs; another noun being used Ephesians 6:17; which see. On the threefold aspect of "salvation" in Scripture see on Ephesians 2:5.

In whom also, &c. Better, In Whom moreover, on believing, ye were sealed, &c. The Gr. does not forbid the rendering, "on believing in Whom;" but this demands an unusual construction. The Christian is here viewed as "sealed in Christ;" that is, as receiving a Divine attestation of his union with his Lord.

" On believing" :better than "afterbelieving," because the Gr. does not emphasize sequence. It rather combines into one idea the facts of the faithand the seal. In experience, the latter might markedly followthe former; but not necessarily in the Divine ideal.

sealed So again Ephesians 4:30; and cp. 2 Corinthians 1:22. The idea of the phrase is a double one; attestation of reality (cp. John 3:33; Romans 4:11; 1 Corinthians 9:2), and claim of property (cp. Romans 15:28). "The Spirit" was at once the proof of the presence of Divine faith in the recipient, and the mark of Divine ownership over him. The latter view is the leading one in Ephesians 4:30. In the Fathers, the word "seal" is a frequent equivalent for Baptism; one explanation (given by Gregory of Nazianzus, cent. 4) being that Baptism was the "badge of lordship;" the mark of the Lord's ownership. In the N. T. however the reference is plainly to something usually subsequent to Baptism, and we turn for illustration to the Acts. There we find many cases in which baptized converts receive supernatural powers, visible (Acts 8:18) in their effects; which gifts in 1 Corinthians 12:14 are treated as things preeminently (in a certain sense) spiritual, the work of the Spirit. We find as a fact that these powers were conferred not in the ordinary ministry of the Church but in special connexion with the Apostles; at least, no clear case is to the contrary. So it is in Samaria (Acts 8:14-18); at Cæsarea (Acts 10:44-46); at Ephesus (Acts 19:5-6). We do not find e.g. Philip the Evangelist (Acts 8) conveying these gifts. Ananias (Acts 9:17) apparentlydoes so to Saul at Damascus; but the circumstances in that case are unique. As a fact, the possession of Spiritual Gifts, in this sense, became early rare; a phenomenon falling in with this limitation of conveyance. And in one remarkable passage (1 Corinthians 13:8) we have inspired intimation that they were meantto cease. On these manifestations it will be here enough to remark that it is impossible in all details to lay down a precise theory, for instance as to the demarcation of the "gifts" from the "ordinary" graces of faith, hope and love, things equally due, in their regenerate exercise, to Divine agency; while on the other hand we soon, in observation, practically reach a point where the "gifts" and the "graces" (to use convenient though inexact terms) diverge. The connexion is always close, for both are effects of the same Power; the difference is real, for the "gifts" are limited by many circumstances, and are rather means to ends than ends, while the "graces" are universal and essential in the regenerate character, and in fact constitute that character, and are thus true ends. Cp. especially 1 Corinthians 12:31; 1Co 13:1-2; 1 Corinthians 14:22.

that holy Spirit of promise Lit. the Spirit of the promise, the Holy One; the Personal Paraclete, the great burthen of the promisesof the Son (Luke 11:13; John 7:39; John 14:16; John 14:26; John 15:26, &c.), and of the Father (Luke 24:49; Acts 1:4-5).