Who is the pledge of our inheritance, unto the redemption of acquisition, unto the praise of his glory.

“What shall we say then? Has not the flesh even now (in this life) the spirit by faith? so that the question still remains to be asked, how it is that the animate (or natural) body can be said to be sown? Surely the flesh has received even here the spirit-but only its "earnest; " whereas of the soul (it has received) not the earnest, but the full possession.”

“"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."”

“Which is the earnest of our inheritance,.... The incorruptible and never fading one in heaven, or the heavenly kingdom; this is the Father's gift, his bequest, and belongs only to children; it comes to them through the death of the testator, Christ, and is for ever; and of this the Spirit of God is the pledge and earnest: an earnest, is what confirms an agreement, and assures the right to the thing agreed to, and is a part of it, and lesser than it, and is never returned; so the Spirit of God certifies the right to the heavenly inheritance, as well as gives a meetness for it; he is the firstfruits of eternal glory and happiness, and of the same kind with it; and as he is enjoyed in measure by the saints now, is lesser than the communion which they shall have with him, and with the Father, and the Son, hereafter, for the best things are reserved till last; and being once given into the heart as an earnest, he always continues, he never removes more, or is ever taken away: until the redemption of the purchased possession, or "of the peculiar people"; see Pe1 2:9, for this is not to be understood of heaven, which is never said to be purchased, nor can it with any propriety be said to be redeemed; but of saints, of the church of God, who are bought with a price, and are purchased with his blood; and who, as they were redeemed from sin, Satan, and the law, when they were purchased, so will be redeemed again in the resurrection morn, which is called the day of redemption, Eph 4:30, and which will be a redemption of them from the weakness, corruption, and mortality of the body; from their present state of absence and pilgrimage; from the body of sin and death; from all sorrows and afflictions, both inward and outward; from the reproaches and persecutions of men; from a tempting devil, and an unbelieving heart; from all doubts and fears; and from death and the grave; and so the Syriac version very justly renders it, "until the redemption of them that are saved". Now till such time, the Spirit of God abides as an earnest, even until the whole felicity is enjoyed both in soul and body; and this shows the perpetuity of the Spirit's inhabitation, and grace, the final perseverance of the saints, and the security of the inheritance to them. Unto the praise of his glory; as to the glory of the Father, by whom the saints are chosen and predestinated, Eph 1:6 and to the glory of the Son, by whom they are redeemed, in whom they obtain the inheritance, and in whom they trust, Eph 1:12, so to the glory of the Holy Spirit, by whom they are sealed, and who is their earnest; for he must have his share of glory in the salvation of the elect, as well as the other two persons.”

“Which is the earnest of our inheritance - This Holy Spirit, sealing the soul with truth and righteousness, is the earnest, foretaste, and pledge of the heavenly inheritance. And he who can produce this earnest - this witness of the Spirit, in the day of judgment, shall have an abundant entrance into the holiest. On the αρῥαβων, or earnest, see the notes on Gen 38:17 (note), etc., and on Co2 1:22 (note). The redemption of the purchased possession - That is, till the time when body and soul are redeemed from all their miseries, and glorified in the kingdom on heaven. The redemption of the purchased possession - Απολυτρωσις της περιποιησεως is variously understood; and indeed the original is variously translated. Dr. Whitby has observed that the verb πεειποιειν signifies to save alive; and he refers the περιποιησις, here, to the redemption of the body from corruption, and to its final glorification with the soul. All those who believe in Christ Jesus are considered as his peculiar people and property, and to them eternal glory is promised. The Spirit of promise, which is given them, is a pledge that they shall have a resurrection from the dead, and eternal blessedness; the redemption, or bringing to life of the body, cannot take place till the day of judgment, but the Holy Spirit promises this redemption, and is now in their hearts an earnest or pledge of this complete restoration at the great day, which will then be, in an especial manner, to the praise of his glory, viz. of Christ, who has bought them by his blood.”

“This obscure phrase may mean the redemption effected for us, or the redemp- tion of the purchased inheritance, the heavenly kingdom. The grace of the Holy Ghost is an earnest of future glory. The obscurity of the text, in this and other places, can only be removed by a conjectural and free translation, on which the Vulgate does not easily venture.”

“earnest--the first instalment paid as a pledge that the rest will follow (Rom 8:23; Co2 1:22). until--rather, "Unto the redemption," &c.; joined thus, "ye were sealed (Eph 1:13) unto," that is, for the purpose of and against, the accomplishment of "the redemption," namely, not the redemption in its first stage, made by the blood of Christ, which secures our title, but, in its final completion, when the actual possession shall be ours, the full "redemption of the body" (Rom 8:23), as well as of the soul, from every infirmity (Eph 4:30). The deliverance of the creature (the body, and the whole visible creation) from the bondage of corruption, and from the usurping prince of this world, into the glorious liberty of the children of God (Rom 8:21-23; Pe2 3:13). of the purchased possession--God's people purchased ("acquired," Greek) as His peculiar (Greek) possession by the blood of Christ (Act 20:28). We value highly that which we pay a high price for; so God, His Church (Eph 5:25-26; Pe1 1:18; Pe1 2:9; "my special treasure," Mal 3:17, Margin).”