Thomas Aquinas

After the Apostle has related the benefits conferred in common on all the faithful, and shown especially to the apostles, here he consequently enumerates the benefits conferred on the Ephesians themselves. This part is divided into two: first he sets forth the benefits shown to them; second he intimates his own affection aroused by these very benefits, at the place "wherefore I also, hearing," etc. The first is again divided into three, according to three benefits shown to them: first he sets forth the benefit of preaching; second the benefit of conversion to the faith, at the place "in whom also believing you were sealed"; third the benefit of justification, at the place "you were sealed," etc.

He says therefore, as to the first, "in whom" — namely Christ — "you also, when you had heard," that is, by whose benefit and power you heard, "the word of truth," that is, the word of preaching, inasmuch as Christ himself sent preachers to you. Romans 10:14: "How shall they hear without a preacher? And how shall they preach unless they be sent?" Likewise below, in the same place: "Therefore faith is from hearing, and hearing through the word of God." By his benefit, therefore, they hear, since he sends them preachers. Luke 11:28: "Blessed are they who hear the word of God, and keep it."

The Apostle commends this word of preaching in three ways. First from truth, when he says "the word of truth," since indeed it takes its origin from Christ, of whom it is said, John 17:17: "Your word is truth"; James 1:18: "Of his own will he begot us by the word of truth." Second, because it is a good Announcement. Hence he calls it "the Gospel," which indeed announces the highest good and eternal life; and by antonomasia the word of faith is called the Gospel, as it were the Announcement of the highest good. Isaiah 52:7: "How beautiful are the feet of him that announces and preaches peace, that announces good, that preaches salvation"; and in the same book, 41: "Get you up upon a high mountain, you that bring good tidings to Zion." And this is as to future goods. Third, it is described and commended as to present goods, because it saves. Hence he says "of your salvation," that is, that when believed it gives salvation. Romans 1:16: "For I am not ashamed of the Gospel: for it is the power of God unto salvation to everyone that believes." 1 Corinthians 15:1: "Now I make known to you, brothers, the Gospel which I preached to you, which also you have received, and wherein you stand, by which also you are saved."

As to the benefit of conversion to the faith, he says "in whom" — namely Christ — that is, in whose operation, you believing, "were sealed." This benefit is accordingly annexed to faith, because faith is necessary for those who hear. For someone would hear the word of truth in vain, if he did not believe, and the very act of believing is through Christ. Below, 2:8: "For by grace you are saved through faith. And this not of yourselves, for it is the gift of God."

But as to the benefit of justification he says "you were sealed," and this by the Holy Spirit, who was given to you; concerning whom he says three things, namely that he is a seal, and that he is the Spirit of promise, and that he is the pledge of the inheritance.

He is indeed a seal inasmuch as through him charity is infused into our hearts, by which we are distinguished from those who are not sons of God. And as to this he says "you were sealed," that is, divided from the flock of the Devil. Below, chapter 4, verse 30: "Do not grieve the Holy Spirit of God, in whom you were sealed," etc. For just as men put marks on their flocks, so that they may be distinguished from others, so the Lord willed his flock, that is, his people, to be marked with a spiritual seal.

Now the Lord had a peculiar people; in the Old Testament indeed, the Jews. Ezekiel 34:31: "But you my flocks, the flocks of my pasture, are men." Hence Psalm 94:7: "But we are his people, and the sheep of his pasture." But because this flock was fed in bodily pastures, namely in bodily teaching and in temporal goods — Isaiah 1:19: "If you be willing, and will hearken to me, you shall eat the good things of the land" — therefore the Lord separated and distinguished it from others by a bodily sign, namely that of circumcision. Genesis 17:13: "And my covenant shall be in your flesh." And before this it is said: "You shall circumcise the flesh of your foreskin, that it may be a sign of the covenant between me and you."

But in the New Testament he had the Christian people as his flock. 1 Peter 2:25: "You are now converted to the shepherd and bishop of your souls." John 10:27: "My sheep hear my voice," etc. But this flock is fed in pastures of spiritual teaching and spiritual goods; therefore the Lord distinguished it from others by a spiritual sign. And this is the Holy Spirit, through whom those who are Christ's are distinguished from others who are not his.

But since the Holy Spirit is love, therefore the Holy Spirit is then given to someone when he becomes a lover of God and neighbor. Romans 5:5: "The charity of God is poured forth in our hearts through the Holy Spirit," etc. The sign of distinction, therefore, is charity, which is from the Holy Spirit. John 13:35: "By this shall all know that you are my disciples, if you have love for one another." The Holy Spirit, therefore, is that by which we are sealed.

But he is called the Spirit of promise for a threefold reason. First, because he was promised to the faithful. Ezekiel 36:26: "I will put a new spirit within you." And Ezekiel 37:6: "I will give you a new spirit." Second, because he is given with a certain promise; for by this very fact that he is given to us, we are made sons of God. For through the Holy Spirit we are made one with Christ — Romans 8:9: "But if any man have not the Spirit of God, he is none of his" — and consequently we are made adopted sons of God, from which we have the promise of the eternal inheritance, because "if sons, then heirs," Romans 8:17. Third, he is called a pledge, inasmuch as he produces certainty concerning the promised inheritance. For the Holy Spirit, inasmuch as he adopts us as sons of God, is the Spirit of promise, and he himself is the sign of the promise to be obtained.

But, as is said in the Gloss, another text has "who is the earnest of the inheritance," and perhaps this is better, because a pledge is something other than the thing for which it is given, and it is given back after the one who receives the pledge receives the thing owed to him. But an earnest is not something other than the thing for which it is given, nor is it given back; because it is given as part of the very price, which is not to be taken away, but completed. But God has given us charity as a pledge, through the Holy Spirit, who is the Spirit of truth and love. And therefore this is nothing other than a certain particular and imperfect participation in the divine charity and love, which indeed is not to be taken away, but perfected; therefore it is more properly called an earnest than a pledge.

Nevertheless, it can nonetheless also be called a pledge. For through the Holy Spirit God bestows on us various gifts, of which some remain in our homeland, such as charity, which never fails — 1 Corinthians 13:8; but some, on account of their imperfection, do not remain, such as faith and hope, which will be emptied out, as is said in the same place. Thus, therefore, the Holy Spirit is called an earnest with respect to those things which remain, but a pledge with respect to those things which will be emptied out.

But as to the purpose for which we were sealed, he adds, saying, "unto the redemption." For if someone were newly to acquire some animals and add them to his flock, he would place on them signs of that acquisition. But Christ acquired a people from the Gentiles. John 10:16: "Other sheep I have, that are not of this fold, and them also I must bring," etc. And therefore he impressed on them a sign of acquisition. 1 Peter 2:9: "A holy nation, a people of acquisition." Acts 20:28: "Which he purchased with his own blood."

But because Christ acquired this people not in such a way that it had never been his, but because it had at one time been his, yet was being oppressed by the servitude of the Devil — into which it had reduced itself by sinning — therefore he does not simply say "acquired," but adds "unto the redemption," as if to say: not simply acquired anew, but as it were redeemed from the servitude of the Devil through his blood. 1 Peter 1:18: "You were not redeemed with corruptible things, gold or silver," etc. Christ, therefore, acquired us by redeeming us, not that anything should thereby accrue to God; for he has no need of our goods. Job 35:7: "If you do justly, what will you give him? Or what shall he receive from your hand?"

But as to the purpose for which Christ acquired us, he adds "unto the praise of his glory," that is, that God himself may be praised. Isaiah 43:7: "He that calls upon my name, I have created him for my glory."