A.D. 220 – 1871 8 witnesses 9 excerpts
“And the others also he sent into the tower, those, namely, who had returned branches that were green and had offshoots but no fruit, having given them seals. And all who went into the tower had the same clothing-white as snow.”
“Hence the apostle refers the statement to himself, that is, to the Jews, in order that he may draw a distinction with respect to the Gentiles, (when he goes on to say: ) "In whom ye also trusted, after that ye heard the word of truth, the gospel (of your salvation); in whom ye believed, and were sealed with His Holy Spirit of promise." Of what promise? That which was made through Joel: "In the last days will I pour out of my Spirit upon all flesh," that is, on all nations.”
“"To the end that we should be unto the praise of His glory, we who had before hoped in Christ. In whom ye also having heard the word of the truth, the Gospel of your salvation." That is to say, through whom. Observe how he on all occasions speaks of Christ, as the Author of all things, and in no case gives Him the title of a subordinate agent, or a minister. And so again, elsewhere, in his Epistle to the Hebrews, he says, "that God, having of old time spoken unto the Fathers in the prophets, hath at the end of these days spoken unto us in His Son," (Heb. I: I.) that is "through" His Son. "The word of truth," he says, no longer that of the type, nor of the image. "The Gospel of your salvation." And well does he call it the Gospel of salvation, intimating in the one word a contrast to the law, in the other, a contrast with punishment to come. For what is the message, but the Gospel of salvation, which forbears to destroy those that are worthy of destruction.”
“"In whom having also believed, ye were sealed with the Holy Spirit of promise, which is an earnest of our inheritance." Here again, the word "sealed," is an indication of especial forecast. He does not speak of our being predestinated only, nor of our being allotted, but further, of our being sealed. For just as though one were to make those who should fall to his lot manifest, so also did God separate them for believing, and sealed them for the allotment of the things to come. You see how, in process of time, He makes them objects of wonder. So long as they were in His foreknowledge, they were manifest to no one, but when they were sealed, they became manifest, though not in the same way as we are; for they will be manifest except a few. The Israelites also were sealed, but that was by circumcision, like the brutes and reasonless creatures. We too are sealed, but it is as sons, "with the Spirit." But what is meant by, "with the Spirit of promise?" Doubtless it means that we have received that Spirit according to promise. For there are two promises, the one by the prophets, the other from the Son. By the Prophets.-Hearken to the words of Joel; "I will pour out My spirit upon all flesh, and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions," (Joel ii: 28.) And hearken again to the words of Christ; "But ye shall receive power, when the Holy Ghost is come upon you, and ye shall be my witnesses both in Jerusalem, and in all Judea, and Samaria, and unto the uttermost part of the earth." (Acts. i: 8.) And truly, the Apostle means, He ought, as God, to have been believed; however, he does not ground his affirmation upon this, but examines it like a case where man is concerned, speaking much as he does in the Epistle to the Hebrews; (Heb. vi: 18.) where he says, "That by two immutable things in which it was impossible for God to lie, we may have a strong encouragement." Thus here also he makes the things already bestowed a sure token of the promise of those which are yet to come. For this reason he further calls it an "earnest," (Cf. also 2 Co. i: 22.) for an earnest is a part of the whole. He hath purchased what we are most concerned in, our salvation; and hath given us an earnest in the mean while. Why then did He not give the whole at once? Because neither have we, on our part, done the whole of our work. We have believed. This is a beginning; and He too on His part hath given an earnest. When we show our faith by our works, then He will add the rest. Nay, more, He hath given yet another pledge, His own blood, and hath promised another still. In the same way as in case of war between nation and nation they give hostages: just so hath God also given His Son as a pledge of peace and solemn treaties, and, further, the Holy Spirit also which is from Him. For they, that are indeed partakers of the Spirit, know that He is the earnest of our inheritance. Such an one was Paul, who already had here a foretaste of the blessings there. And this is why he was so eager, and yearned to be released from things below, and groaned within himself. He transferred his whole mind thither, and saw every thing with different eyes. Thou hast no part in the reality, and therefore failest to understand the description. Were we all partakers of the Spirit, as we ought to be partakers, then should we behold Heaven, and the order of things that is there.”
“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."”
“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, Ti2 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, Rom 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 Co2 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.”
“In whom ye also trusted - Ye Gentiles, having heard from us the word, τον λογον, the doctrine, of the truth, which is the Gospel, or glad tidings, of your salvation, have believed, as we Jews have done, and received similar blessings to those with which God has favored us. In whom also, εν ὡ, through whom, Christ Jesus, after that ye had believed, viz. that he was the only Savior, and that through his blood redemption might be obtained, ye were sealed with that holy Spirit of promise; that is, The Holy Spirit, which is promised to them who believe on Christ Jesus, was given to you, and thus you were ascertained to be the children of God, for God has no child who is not a partaker of the Holy Ghost, and he who has this Spirit has God's seal that he belongs to the heavenly family. It was customary among all nations, when a person purchased goods of any kind, to mark with his seal that which he had bought, in order that he might know it, and be able to claim it if mixed with the goods of others; to this custom the apostle may here allude but it was also customary to set a seal upon what was dedicated to God, or what was to be offered to him in sacrifice. See this proved in the note on Joh 6:27. The Jews themselves speak of the seal of God, which they term אמת emeth, truth, and which they consider as a representation of the unoriginated and endless perfections of God. As the apostle is here speaking of the doctrine of truth, which came by the Holy Spirit, and is sealed on the souls of believers by this Spirit, he may have in view the Jewish notion, which is at once both correct and elevated. This Spirit of truth, Joh 14:17, who leads into all truth, Joh 16:13, and teaches all things, Joh 14:26, makes the impression of his own eternal purity and truth in the souls of them who believe, and thus they bear the seal of God Almighty. And they who in the day of judgment are found to bear this seal - Truth; truth in the inward parts, having truly repented, truly believed, and having been in consequence truly justified, and truly sanctified; and having walked in truth and sincerity towards God and man; these are sealed to the day of redemption; for, having this seal, they are seen to have a right to eternal life.”
“In whom you….were sealed, &c. Having been regenerated in baptism, you have received the Holy Spirit and the supernatural gifts which he communicates, by which he has, as it were, impressed upon you the seal of your sanctification and the pledge of your salvation. It is not an external impression, such as that by which soldiers are marked by their sovereigns, nor circumcision, as of old, but it is a mark within you—the grace with which you are filled—which shews itself outwardly by miraculous effects, &c. (Calmet) — Some refer these words, in whom you were sealed, to the sacrament of baptism; others to confirmation: both, with the sacrament of holy orders, confer a character, or mark, of which St. Paul seems to speak whenever he speaks of God sealing us. [”
“In whom ye also--Ye Gentiles. Supply as English Version, "trusted," from Eph 1:12; or "are." The priority of us Jews does not exclude you Gentiles from sharing in Christ (compare Act 13:46). the word of truth--the instrument of sanctification, and of the new birth (Joh 17:17; Ti2 2:15; Jam 1:18). Compare Col 1:5, where also, as here, it is connected with "hope." Also Eph 4:21. sealed--as God's confirmed children, by the Holy Spirit as the seal (Act 19:1-6; Rom 8:16, Rom 8:23; Jo1 3:24; see on Co2 1:22). A seal impressed on a document gives undoubted validity to the contract in it (Joh 3:33; Joh 6:27; compare Co2 3:3). So the sense of "the love of God shed abroad in the heart by the Holy Ghost" (Rom 5:5), and the sense of adoption given through the Spirit at regeneration (Rom 8:15-16), assure believers of God's good will to them. The Spirit, like a seal, impresses on the soul at regeneration the image of our Father. The "sealing" by the Holy Spirit is spoken of as past once for all. The witnessing to our hearts that we are the children of God, and heirs (Eph 1:11), is the Spirit's present testimony, the "earnest of the (coming) inheritance" (Rom 8:16-18). that Holy Spirit of promise--rather, as the Greek, "The Spirit of promise, even the Holy Spirit": The Spirit promised both in the Old and New Testaments (Joe 2:28; Zac 12:10; Joh 7:38-39). "The word" promised the Holy Spirit. Those who "believed the word of truth" were sealed by the Spirit accordingly.”
The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.