Ephesians 1:11-12

Ephesians 1:11. In whom ye also. Gentile Christians, not the local church over against Christians in general. The construction of the original is peculiar, and has been variously explained. The simplest view is that ‘ye also' is the subject of the verb ‘were sealed.' but the length of the intermediate clause led to the repetition of ‘in whom.' Others supply ‘are,' but this introduces ‘a statement singularly frigid and out of harmony with the linked and ever-rising character of the context' (Ellicott). Others supply ‘hoped' (E. V., ‘trusted'), but this obliterates the distinction between the two classes. Moreover it is ungrammatical; for ‘before hoped' is one word in Greek, a part of which cannot be supplied here.

Having heard. The participle may mean: since ye heard, or, after ye heard, probably suggesting both ideas.

The word of truth. The word of the Apostle's preaching, here defined according to its character and contents. (To explain it as ‘true doctrine' is incorrect)

The gospel of your salvation. In apposition with ‘the word of truth,' defining the apostolic preaching, according to the contents it imparts, setting forth the power of saving which God has joined with the gospel (comp. Romans 1:16; 1 Corinthians 1:18).

In whom, i.e., in Christ, an emphatic resumption of the thought at the beginning of the verse. The clause that follows is not to be united with this.

Having also believed. ‘Also' must be placed here; ‘in addition to hearing, you believed.' Here, as before, the thought is either, ‘after you believed,' or, ‘since you believed,' suggesting both. ‘In whom' is not to be joined with ‘believed.'

Ye were sealed. While the participles do not necessarily imply antecedent action, the sequence indicated is: hearing, believing, and receiving the seal of the Spirit. It is not ungrammatical to regard all three as occurring at the same time (on your hearing and believing'). Many insert here a reference to baptism, of which the passage gives no hint. To seal is often for the purpose of authenticating to others, and the calling of the Gentiles was thus attested (Acts 10:47; Acts 11:17), but here the purpose in mind is to give an assurance to the believer himself (comp. Romans 8:16; Galatians 4:6). It is altogether unnecessary to seek an allusion to heathen rites or to circumcision.

With the Spirit of promise, the Holy One. The emphasis of the original is indicated by this rendering. The sealing is in Christ (‘in whom'); the Spirit is itself the seal (hence ‘with,' not ‘by'), that God affixes to those who are in fellowship with Christ, having heard His word, and become believers. But this ‘Spirit' is characterized as being ‘of promise,' lit., ‘the promise.' It came in accordance with the promise, made both in the O. T. and by the Lord Himself (see references). The phrase, ‘the Holy' is added, because Paul wishes to give emphatic and solemn prominence to the essential attribute of the Spirit, and thus speaks with a corresponding pathos (so Meyer). The operations of the Holy Spirit are not referred to, and to explain it otherwise than of the personal Holy Spirit is to ignore all New Testament usage.