 |  |
No.22.
The Epistle to the Ephesians (2).
pp. 196 - 200
We quote Eph. 1: 13, 14 in the R.V. rendering, as it is more accurate with the tenses
than the A.V. "In Whom ye also, having heard the word of the truth, the gospel of your
salvation, in Whom, having also believed, ye were sealed with the Holy Spirit of promise,
which is an earnest of our inheritance, unto the redemption of God's own possession,
unto the praise of His glory." The A.V. `after' used twice is misleading, and gives rise to
the erroneous idea that some time after believing, the Ephesians saints were sealed by the
Holy Spirit, a kind of second blessing. But the Greek makes it clear that the believing
and sealing were accomplished at the same time.
The sealing is a well-known illustration of a finished transaction. We use the phrase
"signed, sealed and settled" to convey the same meaning. In Eph. 4: 30 we are again
reminded of this sealing of the Holy Spirit. For our own comfort let us get it quite clear,
that we ourselves are not able to affix the seal and so secure the Divine transaction. This
is God's work alone and once He has affixed the seal, it can never be broken! This is one
of God's guarantees that we cannot fail to attain to the heavenly inheritance He has
appointed for us. No wonder we can have full assurance of faith and hope, as we rest in
what He has willed and accomplished for us!
Not only this, but the Holy Spirit of promise gives us now the earnest or foretaste of
this glorious inheritance. The word "earnest" is a pledge, very much like the three
occurrences in Gen. 38: 17-20. It is used in Greek of an engagement ring, a pledge
of marriage. The possession of the Spirit now, and the new nature that He gives to the
believer, is the beginning of that fullness that we shall one day enjoy in the heavenlies,
when in resurrection the redemption of our body will be attained (Rom. 8: 23;
Phil. 3: 20, 21). This will indeed be "the redemption of God's own possession". Now
we enjoy the first fruits, then will be the great harvest and we shall be "unto the praise of
His glory".
Prayer and its purpose.
Having made known this spiritual wealth emanating from the Father's will, the Son's
redemptive work, and the Spirit's present witness and sealing, the Apostle ceases from
further doctrine and begins to pray. This in itself teaches us one of the great purposes of
prayer. The Apostle is now concerned that, what he has been the means of revealing
would now become real in the experience of the Ephesian believers. To approach truth
intellectually is not enough. Words of Scripture can be read and memorized by all, but
what of the truth behind the words? This will elude the grasp of the cleverest unless they
come God's way to get spiritual understanding.
So he continues: "For this cause I also, having heard of the faith in the Lord Jesus
which is among you, and which ye show toward all the saints, cease not to give thanks