 |  |
then sealed to show the new ownership, and await the day of full possession. In the
passage before us, the believer is sealed, and the Holy Spirit of the promise becomes the
earnest of the believer's inheritance. Some prefer to translate the passage, "the promise
Holy Spirit". The Holy Spirit is here seen as the Spirit of the promise, rather than the
promised Spirit. The promise is future in its fulfillment. The "Holy Spirit" is amplified
by the "earnest", and the "promise" by the "purchased possession".
The redemption that is here mentioned is not referring to the redemption which brings
the deliverance from trespasses (1: 7), it has in view the redemption of an inheritance.
Students of Scripture will be familiar with the story of Ruth, where Boaz as
kinsman-redeemer redeems the forfeited inheritance of Naomi. Eph. 1: 14 must be read
in the light of this Biblical custom. The inheritance is not yet ours, but we have the
earnest, the O.T. "surety" (see LXX of Gen. 44:). It is a possession to be entered
when our exalted hope is realized. To this Titus 2: 13, 14 directs our view:--
"Looking for that blessed hope, and the manifestation of the glory of our great God
and Saviour Jesus Christ, Who gave Himself for us, that He might redeem us from all
iniquity (the redemption of Eph. 1: 7) and purify unto Himself a peculiar people, zealous
of good works" (the purchased possession).
From this flows the great unfolding that occupies the remainder of the chapter. The
apostle would that these believers should know the riches of the glory of His inheritance
in the saints, and the hope of His calling. May it be ours to receive an abundant answer
to the Apostle's prayers.
The Prayer; its Introduction. (Eph. 1: 15-23).
pp. 81-84
The great threefold basis of the dispensation of the mystery has now been reviewed.
We have traced the purpose of the Father being carried into effect by the work of the Son,
and being sealed and secured by the pledge of the Spirit.
The apostle introduces as his next theme a prayer for those who have "like precious
faith", and it is to the study of this wonderful prayer that we now address ourselves.
The prayer seems to divide itself first of all into two themes, viz.:--
A |
15. Faith according to you (kath' humas).
B
| 16-19-. Revelation concerning Christ and His inheritance.
A |
-19, 20. Faith according to resurrection power (kata ten energeian).
B
| -20-23. Revelation concerning Christ and His body.
The passage opens with the word "Wherefore". The words that are thus translated are
dia touto, which may be rendered "on this account". It is evident therefore that the prayer
we are about to consider is directly related to the subject of verses 3-14. Possibly the