Charles Hodge on Ephesians 1:13

V. 13. The apostle having in v. 10 declared that the purpose of God is to bring all the subjects of redemption into one harmonious body, says in v. 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, is elliptical. In whom ye also, after that ye heard, &c. There are therefore several modes of construction possible. 1. Our translators borrow the verb ἡλπίκατε 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, &c.) were sealed.’ But this requires the clauses to be broken by a parenthesis. It supposes also the construction 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 verse 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 v. 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 λόγον τῆς ἀληθείας, τὸ εὐαγγ. 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. Col. 1, 5. 2 Cor. 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 Rom. 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. Rom. 8, 16. 5, 5. They are thus assured of their reconciliation and acceptance. They are moreover marked as belonging to God, Rev. 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 Eph. 4, 30, "to be sealed unto the day of redemption;" and in 2 Cor. 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 favour 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 for ever. 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 Gal. 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.