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
Two 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.
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.
Just as it is the glory of a doctor if he cures many, so it is to the praise of God’s glory when many are won for the faith. And so it is part of God’s glory to have called the Gentiles that they might obtain their salvation through the faith promised to the Jews. The Gentiles have as a sign of their redemption and future inheritance the Holy Spirit, given at baptism.
"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.
It is an earnest, however, of what? of "The redemption of God's own possession."
For our absolute redemption takes place then. For now we have our life in the world, we are liable to many human accidents, and are living amongst ungodly men. But our absolute redemption will be then, when there shall be no sins, no human sufferings, when we shall not be indiscriminately mixed with all kinds of people.
At present, however, there is but an earnest, because at present we are far distant from these blessings. Yet is our citizenship not upon earth; even now we are out of the pale of the things that are here below. Yes, we are sojourners even now.
"Unto the praise of His glory."
This he adds in immediate connection. And why? Because it would serve to give those who heard it full assurance. Were it for our sake only, he means to say, that God did this, there might be some room for misgiving. But if it be for His own sake, and in order to display His goodness, he assigns, as a sort of witness, a reason why these things never possibly could be otherwise. We find the same language everywhere applied to the case of the Israelites. "Do Thou this for us for Thy Name's sake;" (Ps. cix: 21.) and again, God Himself said, "I do it for Mine own sake;" (Isa. xlviii: II.) and so Moses, "Do it, if for nothing else, yet for the glory of Thy Name." This gives those who hear it full assurance; it relieves them to be told, that whatever He promises, for His own goodness' sake He will most surely perform.
A guarantee (arrabōn, “earnest”) is not the same as a token or pledge. For a guarantee is given as an affidavit and bond for a future purchase. But a pledge … is an expression of a present reciprocal transaction. Thus when the money is returned the pledge is restored by the creditor to the one who has repaid the debt.… So from the guarantee the majestic scope of the future inheritance may be grasped.
He shows how great are our expectations. This grace is already being given, through which miracles were worked: the dead were raised, lepers cleansed and demons driven out. All of these and similar things have the status of a pledge, so it will become obvious that the faithful will enjoy in the future a much greater grace.
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Summary
Ephesians 1:14 concludes Paul's profound doxology, emphasizing the Holy Spirit's indispensable role as a divine guarantee for believers. The Spirit serves as the "earnest," a down payment, ensuring the full realization of our future inheritance in Christ. This inheritance awaits a complete "redemption of the purchased possession"—referring to the ultimate liberation and glorification of God's people—all of which culminates in the magnificent display and adoration of God's own glory.
Context
Literary Context
This verse serves as the culmination of Paul's opening doxology in Ephesians 1:3-14. Having celebrated God's sovereign election before creation (Ephesians 1:4), our adoption as sons (Ephesians 1:5), and redemption through Christ's blood (Ephesians 1:7), Paul shifts focus to the Holy Spirit. Verse 13 explicitly states that believers, having heard and believed the gospel, were "sealed with that holy Spirit of promise." Verse 14 then elaborates on the purpose and function of this sealing, portraying the Spirit as a tangible, legally binding guarantee of future blessings, connecting the present experience of salvation to its ultimate eschatological fulfillment.
Historical & Cultural Context
The city of Ephesus was a major commercial and religious center in Asia Minor, known for its temple of Artemis (Diana) and a diverse population. In this bustling commercial environment, the concept of an "earnest" (Greek: arrhabōn) would have been well understood. It was a common legal and commercial term for a first installment or down payment that legally bound the payer to complete the full payment or transaction. This practice provided security and assurance in business dealings. Paul's use of this term would have resonated deeply with his original audience, conveying the absolute certainty and divine commitment behind God's promises. Furthermore, the idea of "inheritance" was significant in both Jewish and Roman legal traditions, often signifying a guaranteed future possession for legitimate heirs.
Key Themes
Ephesians 1:14 powerfully contributes to several overarching themes in the epistle. It reinforces the theme of Divine Sovereignty and Grace, showing God's meticulous plan from eternity past to future glory. It highlights the Trinitarian Nature of Salvation, with the Father electing, the Son redeeming, and the Spirit sealing and guaranteeing. Crucially, it develops the theme of Assurance and Security in Christ, providing believers with an unwavering confidence in their salvation through the Spirit's presence. Finally, the verse strongly emphasizes the Eschatological Hope of believers, pointing forward to the full realization of God's redemptive work—the "redemption of the purchased possession"—which is the ultimate glorification of God's people and the culmination of His plan, as seen throughout Paul's writings, such as in Romans 8:23. This entire divine process is ultimately directed "unto the praise of his glory," underscoring that God's ultimate purpose is His own exaltation, a theme central to the entire book of Ephesians and indeed, to all of Scripture, as highlighted in passages like Romans 11:36.
Exposition and Analysis
Key Word Analysis
This term refers to a pledge, a first installment, or a down payment given in advance as security for the rest of a purchase or agreement. In ancient commerce, it was a legally binding guarantee that the full payment or transaction would be completed. Its use here signifies that the Holy Spirit's presence in a believer's life is not merely symbolic, but a tangible, irrevocable divine guarantee from God that He will complete the work of salvation and bestow the full inheritance.
This word denotes the act of ransom in full, signifying liberation or release secured by a price. It implies a complete deliverance from bondage, often through the payment of a ransom. In this context, it points to the ultimate, final liberation of believers from sin, death, and all the effects of the Fall, a liberation secured by Christ's sacrificial death. It speaks to the future glorification of the believer, including the body.
This term refers to an acquisition, either the act of acquiring or the thing acquired. It can also denote preservation. Here, it refers to God's people—the church—who have been "purchased" by Christ's blood. The phrase "redemption of the purchased possession" therefore refers to the full and final liberation and glorification of God's people, whom He has already acquired through the sacrifice of His Son.
This word signifies glory as something very apparent, encompassing dignity, honor, praise, and worship. It refers to the manifest excellence, majesty, and splendor of God. The ultimate goal of God's redemptive plan, including the Spirit's role as an earnest, is to bring about the praise and manifestation of God's inherent, magnificent glory.
Verse Breakdown
"Which is the earnest of our inheritance"
This clause identifies the Holy Spirit, mentioned in the preceding verse, as the "earnest" or down payment. The Spirit's indwelling presence in believers is God's tangible guarantee that the full "inheritance"—the future blessings, glorification, and full communion with God—will indeed be received. It signifies that our future hope is not based on wishful thinking but on a present, divine reality.
"until the redemption of the purchased possession"
This phrase specifies the duration and ultimate goal of the Spirit's role as an earnest. The Spirit remains the guarantee "until" the final and complete "redemption" of "the purchased possession." "The purchased possession" refers to God's people, the church, whom He has acquired through Christ's atoning work. This "redemption" is not merely spiritual but encompasses the full liberation of believers, including their bodies, from the curse of sin and death, culminating in the resurrection and glorification.
"unto the praise of his glory"
This final clause articulates the ultimate purpose of this entire divine process. From election to redemption, including the Spirit's role as a guarantee, every aspect of God's plan is designed to bring about the "praise of his glory." God's magnificent attributes—His wisdom, power, grace, and faithfulness—are fully displayed and lauded as His plan for humanity and creation unfolds to its glorious conclusion.
Literary Devices
Paul masterfully employs Metaphor in this verse, particularly with the term "earnest" (Greek: arrhabōn). This commercial term transforms into a rich theological metaphor, portraying the Holy Spirit as a divine down payment, a tangible and legally binding guarantee of the full inheritance yet to be received. This metaphor effectively communicates the certainty and irrevocability of God's promises. The phrase "purchased possession" also functions as a Metonymy, where the "possession" stands for the people whom God has acquired through Christ's redemptive work. The entire verse, as part of a larger doxology, also exhibits characteristics of Exaltation and Praise, directing the reader's focus to the magnificent attributes and ultimate purposes of God.
Theological and Thematic Connections
Ephesians 1:14 stands as a profound theological statement on the security of the believer and the eschatological hope grounded in the Triune God's work. The Holy Spirit's indwelling is not merely a spiritual experience but a divine seal and an irrevocable pledge from God Himself, ensuring that what He has begun in salvation, He will surely complete. This truth provides immense comfort and assurance, reminding believers that their future inheritance is as certain as God's own faithfulness. The "redemption of the purchased possession" points to the grand climax of salvation history, where God's people will be fully liberated and glorified, and even creation itself will be set free from its bondage to decay. This entire unfolding of God's redemptive plan is ultimately for His own glory, revealing His character and eliciting praise from His redeemed people.
Reflection and Application
Ephesians 1:14 offers a robust foundation for Christian assurance and hope. In a world fraught with uncertainty, the knowledge that the Holy Spirit within us is God's personal, irrevocable guarantee of our future inheritance provides unparalleled peace. This truth liberates us from anxiety about our salvation, shifting our focus from our imperfect performance to God's unfailing faithfulness. It empowers us to live with confidence, knowing that the God who began a good work in us will carry it on to completion until the day of Christ Jesus. This assurance should cultivate deep gratitude, motivate steadfast endurance through trials, and inspire a life lived for the praise of God's glory, eagerly anticipating the day when our full redemption is realized and we stand in His unblemished presence.
Questions for Reflection
FAQ
What does "earnest" mean in the context of Ephesians 1:14?
In Ephesians 1:14, "earnest" (Greek: arrhabṓn) refers to a down payment, a pledge, or a first installment that legally binds the payer to complete the full payment or transaction. It was a common commercial term in the ancient world, signifying a tangible and legally binding guarantee. In this verse, it means that the Holy Spirit, given to believers, is God's absolute and irrevocable guarantee that He will fulfill all His promises, including the full inheritance and ultimate glorification of His people. It's not just a symbol, but a divine assurance of future reality.
Christ-Centered Fulfillment
Ephesians 1:14 finds its ultimate fulfillment and meaning in the person and work of Jesus Christ. It is through Christ's sacrificial death and resurrection that humanity was "purchased" and made a "possession" for God, as articulated in 1 Corinthians 6:20. The "redemption of the purchased possession" is the eschatological culmination of Christ's redemptive work, signifying the full and final liberation of His body, the church, from the power of sin and death, a reality anticipated by His own glorious resurrection and ascension (Romans 4:25). The Holy Spirit, who serves as the "earnest," is none other than the Spirit of Christ (Romans 8:9), poured out as a result of Christ's finished work on the cross and His exaltation (Acts 2:33). Thus, the Spirit's presence is a direct consequence of Christ's triumph, a living down payment guaranteeing that all who are in Christ will share in His glorious inheritance and partake in the ultimate "redemption of our body" (Romans 8:23) when He returns (Philippians 3:20-21). The entire process, from our initial election to our final glorification, is designed to bring "praise to His glory"—the glory of God revealed supremely in the face of Jesus Christ (2 Corinthians 4:6).