TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ephesians 1:3–14. His two-level outline is real structure in the source text, so it is rendered as structure.
He begins with thanksgivings and praise, and enlarges with a great deal of fluency and copiousness of affection upon the exceedingly great and precious benefits which we enjoy by Jesus Christ. For the great privileges of our religion are very aptly recounted and enlarged upon in our praises to God.
I.In general he blesses God for spiritual blessings, Eph 1:3, where he styles him the God and Father of our Lord Jesus Christ; for, as Mediator, the Father was his God; as God, and the second person in the blessed Trinity, God was his Father. It bespeaks the mystical union between Christ and believers, that the God and Father of our Lord Jesus Christ is their God and Father, and that in and through him. All blessings come from God as the Father of our Lord Jesus Christ. No good can be expected from a righteous and holy God to sinful creatures, but by his mediation. He hath blessed us with all spiritual blessings. Note, Spiritual blessings are the best blessings with which God blesses us, and for which we are to bless him. He blesses us by bestowing such things upon us as make us really blessed. We cannot thus bless God again; but must do it by praising, and magnifying, and speaking well of him on that account. Those whom God blesses with some he blesses with all spiritual blessings; to whom he gives Christ, he freely gives all these things. It is not so with temporal blessings; some are favoured with health, and not with riches; some with riches, and not with health, etc. But, where God blesses with spiritual blessings, he blesses with all. They are spiritual blessings in heavenly places; that is, say some, in the church, distinguished from the world, and called out of it. Or it may be read, in heavenly things, such as come from heaven, and are designed to prepare men for it, and to secure their reception into it. We should hence learn to mind spiritual and heavenly things as the principal things, spiritual and heavenly blessings as the best blessings, with which we cannot be miserable and without which we cannot but be so. Set not your affections on things on the earth, but on those things which are above. These we are blessed with in Christ; for, as all our services ascend to God through Christ, so all our blessings are conveyed to us in the same way, he being the Mediator between God and us.
II.The particular spiritual blessings with which we are blessed in Christ, and for which we ought to bless God, are (many of them) here enumerated and enlarged upon.
1.Election and predestination, which are the secret springs whence the others flow, Eph 1:4, Eph 1:5, Eph 1:11. Election, or choice, respects that lump or mass of mankind out of which some are chosen, from which they are separated and distinguished. Predestination has respect to the blessings they are designed for; particularly the adoption of children, it being the purpose of God that in due time we should become his adopted children, and so have a right to all the privileges and to the inheritance of children. We have here the date of this act of love: it was before the foundation of the world; not only before God's people had a being, but before the world had a beginning; for they were chosen in the counsel of God from all eternity. It magnifies these blessings to a high degree that they are the products of eternal counsel. The alms which you give to beggars at your doors proceed from a sudden resolve; but the provision which a parent makes for his children is the result of many thoughts, and is put into his last will and testament with a great deal of solemnity. And, as this magnifies divine love, so it secures the blessings to God's elect; for the purpose of God according to election shall stand. He acts in pursuance of his eternal purpose in bestowing spiritual blessings upon his people. He hath blessed us - according as he hath chosen us in him, in Christ the great head of the election, who is emphatically called God's elect, his chosen; and in the chosen Redeemer an eye of favour was cast upon them. Observe here one great end and design of this choice: chosen - that we should be holy; not because he foresaw they would be holy, but because he determined to make them so. All who are chosen to happiness as the end are chosen to holiness as the means. Their sanctification, as well as their salvation, is the result of the counsels of divine love. - And without blame before him - that their holiness might not be merely external and in outward appearance, so as to prevent blame from men, but internal and real, and what God himself, who looketh at the heart, will account such, such holiness as proceeds from love to God and to our fellow-creatures, this charity being the principle of all true holiness. The original word signifies such an innocence as no man can carp at; and therefore some understand it of that perfect holiness which the saints shall attain in the life to come, which will be eminently before God, they being in his immediate presence for ever. Here is also the rule and the fontal cause of God's election: it is according to the good pleasure of his will (Eph 1:5), not for the sake of any thing in them foreseen, but because it was his sovereign will, and a thing highly pleasing to him. It is according to the purpose, the fixed and unalterable will, of him who worketh all things after the counsel of his own will (Eph 1:11), who powerfully accomplishes whatever concerns his elect, as he has wisely and freely fore-ordained and decreed, the last and great end and design of all which is his own glory: To the praise of the glory of his grace (Eph 1:6), that we should be to the praise of his glory (Eph 1:12), that is, that we should live and behave ourselves in such a manner that his rich grace might be magnified, and appear glorious, and worthy of the highest praise. All is of God, and from him, and through him, and therefore all must be to him, and centre in his praise. Note, The glory of God is his own end, and it should be ours in all that we do. This passage has been understood by some in a very different sense, and with a special reference to the conversion of these Ephesians to Christianity. Those who have a mind to see what is said to this purpose may consult Mr. Locke, and other well-known writers, on the place.
2.The next spiritual blessing the apostle takes notice of is acceptance with God through Jesus Christ: Wherein, or by which grace, he hath made us accepted in the beloved, Eph 1:6. Jesus Christ is the beloved of his Father (Mat 3:17), as well as of angels and saints. It is our great privilege to be accepted of God, which implies his love to us and his taking us under his care and into his family. We cannot be thus accepted of God, but in and through Jesus Christ. He loves his people for the sake of the beloved.
3.Remission of sins, and redemption through the blood of Jesus, Eph 1:7. No remission without redemption. It was by reason of sin that we were captivated, and we cannot be released from our captivity but by the remission of our sins. This redemption we have in Christ, and this remission through his blood. The guilt and the stain of sin could be no otherwise removed than by the blood of Jesus. All our spiritual blessings flow down to us in that stream. This great benefit, which comes freely to us, was dearly bought and paid for by our blessed Lord; and yet it is according to the riches of God's grace. Christ's satisfaction and God's rich grace are very consistent in the great affair of man's redemption. God was satisfied by Christ as our substitute and surety; but it was rich grace that would accept of a surety, when he might have executed the severity of the law upon the transgressor, and it was rich grace to provide such a surety as his own Son, and freely to deliver him up, when nothing of that nature could have entered into our thoughts, nor have been any otherwise found out for us. In this instance he has not only manifested riches of grace, but has abounded towards us in all wisdom and prudence (Eph 1:8), wisdom in contriving the dispensation, and prudence in executing the counsel of his will, as he has done. How illustrious have the divine wisdom and prudence rendered themselves, in so happily adjusting the matter between justice and mercy in this grand affair, in securing the honour of God and his law, at the same time that the recovery of sinners and their salvation are ascertained and made sure!
4.Another privilege which the apostle here blesses God for is divine revelation - that God hath made known to us the mystery of his will (Eph 1:9), that is, so much of his good-will to men, which had been concealed for a long time, and is still concealed from so great a part of the world: this we owe to Christ, who, having lain in the bosom of the Father from eternity, came to declare his will to the children of men. According to his good pleasure, his secret counsels concerning man's redemption, which he had purposed, or resolved upon, merely in and from himself, and not for any thing in them. In this revelation, and in his making known unto us the mystery of his will, the wisdom and the prudence of God do abundantly shine forth. It is described (Eph 1:13) as the word of truth, and the gospel of our salvation. Every word of it is true. It contains and instructs us in the most weighty and important truths, and it is confirmed and sealed by the very oath of God, whence we should learn to betake ourselves to it in all our searches after divine truth. It is the gospel of our salvation: it publishes the glad tidings of salvation, and contains the offer of it: it points out the way that leads to it; and the blessed Spirit renders the reading and the ministration of it effectual to the salvation of souls. O, how ought we to prize this glorious gospel and to bless God for it! This is the light shining in a dark place, for which we have reason to be thankful, and to which we should take heed.
5.Union in and with Christ is a great privilege, a spiritual blessing, and the foundation of many others. He gathers together in one all things in Christ, Eph 1:10. All the lines of divine revelation meet in Christ; all religion centres in him. Jews and Gentiles were united to each other by being both united to Christ. Things in heaven and things on earth are gathered together in him; peace made, correspondence settled, between heaven and earth, through him. The innumerable company of angels become one with the church through Christ: this God purposed in himself, and it was his design in that dispensation which was to be accomplished by his sending Christ in the fulness of time, at the exact time that God had prefixed and settled.
6.The eternal inheritance is the great blessing with which we are blessed in Christ: In whom also we have obtained an inheritance, Eph 1:11. Heaven is the inheritance, the happiness of which is a sufficient portion for a soul: it is conveyed in the way of an inheritance, being the gift of a Father to his children. If children, then heirs. All the blessings that we have in hand are but small if compared with the inheritance. What is laid out upon an heir in his minority is nothing to what is reserved for him when he comes to age. Christians are said to have obtained this inheritance, as they have a present right to it, and even actual possession of it, in Christ their head and representative.
7.The seal and earnest of the Spirit are of the number of these blessings. We are said to be sealed with that Holy Spirit of promise, Eph 1:13. The blessed Spirit is holy himself, and he makes us holy. He is called the Spirit of promise, as he is the promised Spirit. By him believers are sealed; that is, separated and set apart for God, and distinguished and marked as belonging to him. The Spirit is the earnest of our inheritance, Eph 1:14. The earnest is part of payment, and it secures the full sum: so is the gift of the Holy Ghost; all his influences and operations, both as a sanctifier and a comforter, are heaven begun, glory in the seed and bud. The Spirit's illumination is an earnest of everlasting light; sanctification is an earnest of perfect holiness; and his comforts are earnests of everlasting joys. He is said to be the earnest, until the redemption of the purchased possession. It may be called here the possession, because this earnest makes it as sure to the heirs as though they were already possessed of it; and it is purchased for them by the blood of Christ. The redemption of it is mentioned because it was mortgaged and forfeited by sin; and Christ restores it to us, and so is said to redeem it, in allusion to the law of redemption. Observe, from all this, what a gracious promise that is which secures the gift of the Holy Ghost to those who ask him.
The apostle mentions the great end and design of God in bestowing all these spiritual privileges, that we should be to the praise of his glory who first trusted in Christ - we to whom the gospel was first preached, and who were first converted to the faith of Christ, and to the placing of our hope and trust in him. Note, Seniority in grace is a preferment: Who were in Christ before me, says the apostle (Rom 16:7); those who have for a longer time experienced the grace of Christ are under more special obligations to glorify God. They should be strong in faith, and more eminently glorify him; but this should be the common end of all. For this we were made, and for this we were redeemed; this is the great design of our Christianity, and of God in all that he has done for us: unto the praise of his glory, Eph 1:14. He intends that his grace and power and other perfection should by this means become conspicuous and illustrious, and that the sons of men should magnify him.
Historical interpretation
Three Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
One who takes on discipline and virtue receives in his own character the seal and form of the knowledge that he puts on. So one who is made a partaker of the Holy Spirit becomes likewise spiritual and holy through disciplined fellowship with him.
"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.
"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.
It is no small praise for the Ephesians that they have heard not preaching as such but “the word of truth.” Remember that we read in another letter that there is a great distance between preaching and the word of truth.
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Summary
Ephesians 1:13 stands as a profound declaration of the believer's secure standing in Christ, outlining the sequential divine acts of hearing and believing the gospel, culminating in the sealing by the Holy Spirit. This verse underscores the Trinitarian work in salvation, emphasizing that the Spirit's indwelling is God's divine mark of ownership, a guarantee of future inheritance, and an authenticating seal of the believer's union with Christ, all initiated by a response to the "word of truth."
Context
Literary Context
Ephesians 1:13 is nestled within Paul's magnificent doxology (Ephesians 1:3-14), a soaring hymn of praise to God for the spiritual blessings bestowed upon believers in Christ. This section meticulously details God's eternal plan of redemption, chosen "before the foundation of the world" (Ephesians 1:4), predestining believers "unto the adoption of children by Jesus Christ" (Ephesians 1:5). The preceding verses highlight redemption through Christ's blood (Ephesians 1:7), the revelation of God's mystery (Ephesians 1:9), and the inheritance believers have obtained "in him" (Ephesians 1:11). Verse 13 specifically transitions from the "we" (Jewish believers) of verses 11-12 to the "ye also" (Gentile believers), demonstrating the universal scope of God's redemptive plan to unite all things in Christ. The sealing by the Holy Spirit serves as the capstone of these blessings, providing assurance and a down payment of the promised inheritance, which is further expounded in Ephesians 1:14.
Historical & Cultural Context
Paul wrote this epistle to the church in Ephesus, a prominent and wealthy city in Asia Minor, renowned for its diverse religious practices, including the pervasive worship of Artemis (Diana), whose temple was one of the Seven Wonders of the Ancient World. The Ephesians were deeply immersed in paganism, magic, and various mystery cults. In such a syncretistic environment, Paul's emphasis on the singular truth of the gospel and the secure, unique identity of believers "in Christ" was profoundly counter-cultural. The concept of "sealing" would have resonated strongly with his audience, as seals were commonly used in the ancient world to signify ownership, authenticate documents, guarantee contents, or secure property. For instance, a king's signet ring would seal decrees, making them legally binding and inviolable. Against a backdrop of spiritual uncertainty and competing deities, Paul presents the Holy Spirit's sealing as God's unmistakable, permanent mark upon His people, distinguishing them from all other spiritual allegiances and securing their eternal destiny.
Key Themes
This verse powerfully contributes to several major theological themes woven throughout the book of Ephesians and broader Pauline theology. Firstly, it highlights the Sovereignty of God in Salvation, demonstrating that salvation is not merely a human decision but a divine work initiated by God's eternal purpose and sealed by His Spirit. Secondly, the theme of Union with Christ is central, as believers are sealed "in whom" (Christ), emphasizing that all spiritual blessings flow from this unbreakable bond. Thirdly, the verse underscores the Role of the Holy Spirit as the active agent in applying salvation, serving not only as a seal of ownership and security but also as the "Spirit of promise," fulfilling Old Testament prophecies of God pouring out His Spirit upon His people (e.g., Joel 2:28-29 and Ezekiel 36:27). Finally, it powerfully conveys the Assurance of Salvation, providing believers with an unwavering certainty of their eternal destiny, grounded not in their performance but in God's immutable promise and the Spirit's permanent indwelling. This assurance is a foundational comfort for believers, contrasting sharply with the anxieties of pagan worshipers.
Exposition and Analysis
Key Word Analysis
A primary verb meaning "to hear (in various senses)." In this context, it signifies not merely the physical act of hearing, but an attentive and receptive hearing that leads to understanding and a response. It implies an internalizing of the message, distinguishing it from mere auditory perception.
Derived from the same root as "to evangelize," it means "a good message, i.e., the gospel." This term denotes the joyous proclamation of God's saving work through Jesus Christ, specifically the "good news" of salvation from sin and death through faith in Him. It is the central message that must be heard and believed.
From sphragís (a signet or private mark), this verb means "to stamp (with a signet or private mark) for security or preservation (literally or figuratively); by implication, to keep secret, to attest." In this theological context, it signifies divine ownership, security, authentication, and preservation. It indicates a completed, permanent act by God upon the believer.
Verse Breakdown
"In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation:"
This clause establishes the foundational sequence of salvation. The phrase "in whom" (referring to Christ, as established in the preceding verses) highlights that all spiritual benefits, including salvation, are found exclusively in Him. The process begins with "hearing the word of truth," which is explicitly identified as "the gospel of your salvation." This emphasizes the objective content of faith—the divine revelation of the good news. The word "trusted" (implied in the KJV translation, but clearly connected to belief in the Greek structure) indicates the necessary human response of faith to this divine message. Salvation is thus presented as a result of a conscious, informed reception of the gospel.
"in whom also after that ye believed, ye were sealed with that holy Spirit of promise,"
This second clause describes the immediate and profound consequence of belief. The repetition of "in whom" reinforces Christ as the sphere of this divine transaction. Upon believing, believers "were sealed" by God. The use of the aorist tense in the Greek for "were sealed" (ἐσφραγίσθητε, esphragisthēte) denotes a completed action that occurred at a specific point in time—the moment of belief. The agent of this sealing is "that holy Spirit of promise." This identifies the Holy Spirit as the divine seal, and "of promise" signifies that the Spirit Himself is the promised gift, fulfilling God's ancient covenant pledges to indwell His people. This sealing signifies divine ownership, security, and the authentication of the believer's new identity in Christ.
Literary Devices
Ephesians 1:13 employs several potent Literary Devices to convey its profound theological truth. The most prominent is Metaphor, specifically the Metaphor of Sealing. In the ancient world, a seal (a signet ring, a stamp) was used to mark ownership, authenticate a document, or secure a possession. By stating that believers "were sealed with that holy Spirit of promise," Paul uses this familiar concept to illustrate God's divine ownership over believers, the authenticity of their faith, and the security of their salvation. The Spirit acts as God's indelible mark, signifying that believers belong to Him and are eternally protected. This metaphor also implies Guarantee or Earnest, as the seal serves as a down payment or pledge, ensuring the full inheritance to come. Furthermore, the phrase "word of truth, the gospel of your salvation" employs Apposition, where "the gospel of your salvation" clarifies and defines "the word of truth," emphasizing the specific content of the message that leads to faith. The structure of the verse itself, moving from hearing to believing to sealing, demonstrates a clear Sequential Progression, highlighting the logical and theological order of salvation events.
Theological and Thematic Connections
Ephesians 1:13 is a cornerstone verse for understanding the doctrine of salvation, particularly the role of the Holy Spirit. It affirms that salvation is not merely a human decision but a divine act initiated by God's grace, received through faith, and secured by the Holy Spirit. The sealing by the Spirit signifies God's permanent claim on believers, guaranteeing their eternal security and future inheritance. This divine mark assures believers that their salvation is not based on their fluctuating feelings or performance but on God's immutable promise and the Spirit's indwelling presence. It underscores the Trinitarian nature of salvation, where the Father plans, the Son accomplishes, and the Spirit applies and guarantees.
Reflection and Application
Ephesians 1:13 offers profound comfort and a robust foundation for Christian living. For believers, it provides unwavering assurance of salvation, reminding us that our standing with God is not precarious but divinely secured. The Holy Spirit's sealing is God's personal, indelible mark upon us, signifying that we are His cherished possession, eternally united with Christ. This truth should liberate us from anxiety about losing our salvation and empower us to live with confidence, knowing that God has committed Himself to us. Understanding that we are "sealed" by the Spirit should also transform our perspective on daily life. It means we are indwelt by the very power of God, enabling us to walk in holiness, resist temptation, and bear witness to the "word of truth" that brought us salvation. This verse calls us to live out our identity as God's own, relying on the Spirit's power to fulfill His purposes in and through us, and to consistently return to the gospel as the source of our hope and assurance.
Questions for Reflection
FAQ
What does it mean to be "sealed with that holy Spirit of promise"?
To be "sealed with that holy Spirit of promise" means that at the moment of belief in the gospel, God places His divine mark, the Holy Spirit, upon the believer. This act signifies several profound truths. First, it denotes ownership: just as a seal marked property in ancient times, the Spirit marks believers as belonging exclusively to God. Second, it conveys security and preservation: the seal guarantees the integrity and safety of what is sealed, meaning the believer's salvation is secure and preserved by God Himself. Third, it provides authentication: the Spirit's presence validates the believer as a genuine child of God, empowered and indwelt by His divine presence. Finally, the phrase "Spirit of promise" highlights that the Holy Spirit Himself is the fulfillment of God's Old Testament promises to pour out His Spirit upon His people (e.g., Isaiah 44:3). This sealing is a completed, permanent act, providing unwavering assurance of salvation.
Christ-Centered Fulfillment
Ephesians 1:13 speaks profoundly to the Christ-centered nature of salvation, revealing that the sealing by the Holy Spirit is inextricably linked to our union "in whom" (Christ). It is through Christ that we hear the "word of truth," which is "the gospel of your salvation," and it is "in whom" we believe. The Holy Spirit, the "Spirit of promise," is given as a direct result of Christ's finished work on the cross and His subsequent glorification. Jesus Himself promised to send the Spirit as the Helper and Comforter (John 14:16-17), and the outpouring of the Spirit on Pentecost was a direct fulfillment of Christ's ascension and exaltation (Acts 2:33). Thus, the sealing by the Holy Spirit is not merely an isolated event but a vital aspect of our being "in Christ," confirming our adoption as sons and daughters and guaranteeing our future inheritance, which is ultimately found in Christ Himself (Ephesians 1:14). The Spirit's indwelling is the very presence of God in us, uniting us to Christ and empowering us to live out the reality of our salvation until the day of full redemption, when we are finally conformed to the image of Christ (Romans 8:29).