(13) In whom ye also trusted . . . in whom also after that ye believed, ye were sealed.--The insertion of the word "trusted" (suggested by the word "trusted" in the previous verse) is probably erroneous, nor is it easy to find any good substitute for it. It is far better to refer the whole to the one verb, "ye were sealed." The irregularity of construction (arising from the addition to "hearing" of its proper accessory of "faith," Romans 10:17) will surprise no one who studies St. Paul's Epistles, and especially these Epistles of his Captivity, remembering that they were dictated, and in all probability read over again to the Apostle for addition or correction.

After that ye heard the word of truth, the gospel of your salvation.--There is a contrast hero between the Jewish believers, looking on in hope and gladly embracing its fulfilment, and the Gentiles, who had no such hope, and who therefore waited "for the word of the truth" (the full truth, not veiled in type or symbol), the glad tidings of a present salvation. The greater emphasis laid on the latter process seems intended to impress on the Gentiles a sense of the simpler and fuller means by which they were led to Christ.

After that ye believed, ye were sealed with that holy Spirit of promise.--The order is to be noted, and compared with the experience of the Day of Pentecost (Acts 2:38). First, the light of the gospel shines before men; next, by faith they open their eyes to see it; then they are sealed by a special gift of the Holy Spirit. Such faith is, of course, the gift of God by the Spirit; but our Lord teaches us (John 16:8-13) to distinguish between the pleading of the Holy Spirit with "the world" "to convince of sin, because they believe not in Christ," and the special gift of His presence in the Church and the believing soul "to guide unto all the truth." This fuller presence is the seal of the new covenant.

Ye were sealed with that holy Spirit of promise.--This word "sealed" is found in exactly the same connection in 2Corinthians 1:22. The original idea of this sealing (which, it should be observed, is not of documents, but of men) is best seen in the "sealing of the servants of God in their foreheads," in Revelation 7:3-8. In that passage, and in the passage of Ezekiel which it recalls (Ezekiel 9:4), the sealing is simply an outward badge, to be at once a pledge and means of safety amidst the destruction coming on the earth. In like sense, circumcision appears to be called "a seal" of previously existing righteousness of faith, in Romans 4:11; and the conversion of the Corinthians "a seal" of St. Paul's apostleship, in 1Corinthians 9:2. (Comp. also John 3:33; Romans 15:28; 2Timothy 2:19.) But the word is used in a deeper sense whenever it is connected with the gift of the Holy Spirit. Then it corresponds to the "circumcision not made with hands" (Romans 2:29; Colossians 2:11); it has the character of a sacrament, and is not a mere badge, but a true means of grace. In this connection we read first of our Lord, "Him God the Father sealed" (John 6:27), with a clear reference to the outpouring of the Holy Spirit at His baptism (comp. John 1:33; John 5:37; John 10:33); next of His people (as here, in Ephesians 4:30, and in 2Corinthians 1:22) as being, like Himself, baptised with the Holy Ghost. In this passage the very title given to the Spirit is significant. He is called (in the curious order of the original) "the Spirit of the Promise, the Holy One." "The promise" is clearly the promise in the Old Testament (as in Jeremiah 31:31-34; Joel 2:28-32) of the outpouring of the Spirit on all God's people in "the latter days." The emphatic position of the epithet "Holy One" seems to point to the effect of His indwelling in the actual sanctification of the soul thus sealed. From this passage was probably derived the ecclesiastical application of the name "seal" to the sacrament of baptism, which is undoubtedly made the seal of conversion in Acts 2:38.

Verse 13. - In whom are ye also, having heard the word of the truth, the good news of your salvation. A.V. has "in whom ye also trusted," or hoped, supplying a verb from προηλπικότας ιν ´ερ. 13, but without the prefix. This seems hardly natural, because the prefix πρὸ is characteristic and emphatic in ver. 12. It is a much less strain to supply simply ἐστὲ, the important point being that you are now in him - in Christ. This expression, "in Christ," is one of the hinges of the Epistle; it occurs times almost without number, denoting the intimate vital union through faith between Christ and his people, as of the members to the head, in virtue of which they not only get the benefit of his atonement, but share his vital influences, live by faith on the Son of God. Having heard and received the truth as it is in Jesus, the glad tidings of salvation through a crucified Jesus, they became one with him, just as freely as did the believing Jews, and to the same blessed effects. More than that - in whom also having believed, ye were sealed with the Holy Spirit of the promise; thus receiving a new ground for thankfulness, a new proof of the riches of the grace of God. Many explain this seal of baptism, which undoubtedly seals Christ and all his blessings to believers. But though the seal of the Holy Spirit may have been given in and with baptism, it is not identical with baptism. The impression of it is partly within believers and partly without. Within, it is the felt result of the working of the Holy Spirit - the feeling of satisfaction and delight in the work and person of Christ, of love, confidence, and joy flowing out toward God, and the desire and endeavor in all things to be conformed to his will. Without, it is the fruit of the Spirit, the new man, created in righteousness and holiness after the image of Christ. Within, the Spirit bears witness with their spirits; without, the transformed life corroborates the inward witness, and gives it to the world. The first is never complete without the second, nor the second without the first. The spiritual history of believers is thus presented:

(1) hearing the truth;

(2) believing;

(3) being sealed.

The Spirit is called the Spirit of the promise, because he is often promised in the Old Testament (Isaiah 32:15; Ezekiel 36:27; Joel 3:1, etc.).

1:9-14 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.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.