for [the] administration of the fulness of times; to head up all things in the Christ, the things in the heavens and the things upon the earth; in him,
God's plan has a goal, and this verse states it: a coming order in which God brings everything in heaven and on earth under one Head, Christ. Two questions follow. When is this "fullness of time"? And what does it mean to unite all things in Him?
Where the ESV has "plan," older translations have "dispensation." The word comes from the running of a house.
The word "dispensation" appears twice in the older English translation of the letter to the Ephesians — in Ephesians 1:10 and Ephesians 3:2. In both places the Greek word means the law or arrangement of a house. It is close to the word for steward, so it is sometimes translated "stewardship." In general, a dispensation is the order of affairs that God chooses to set up at any given time.
Older translations read "the dispensation of the fulness of times." The point is not that time runs out. It is that God's ways reach their perfection — unlike what human rule has produced.
The "fulness of times" can hardly mean the eternal state, for then God will be all in all. It seems rather to have in view the world to come — the thousand-year reign of Christ — when the full result of God's ways in government will appear in perfection. God has entrusted men with all the principles of government at different times, and men have failed completely in each of them. Under the rule of Christ those same principles will appear in perfection. The government of man has shown the ruin of the times. The reign of Christ will show the "fulness," or perfection, of the times.
Some read this as a description of the age we live in now. One writer traces the mistake to a similar phrase in Galatians.
Many have supposed that this means the present dispensation. They confuse it with another expression used in Galatians 4:4: "But when the fullness of time had come, God sent forth His Son." But "the fulness of time" and "the dispensation of the fulness of times" are two very different expressions… The Church is now reconciled; but things in heaven and on earth are still to be reconciled.
The ESV's "to unite all things" translates a word that means to head up. One writer pictures it with a barrel-maker.
What marks it out is the gathering together — literally, the heading up — of all things in heaven and on earth in the Christ… Have you ever seen a barrel-maker heading up a cask? He stands the wooden staves on end around the head, or end piece, of the cask… That head is the centre that holds them all together. Once it is in place, the harder he presses the staves in, the firmer and better the work.
The verse names heaven and earth, and leaves one place out. The unity it promises answers what sin has done.
The verse says nothing about the things in hell, because this promised gathering belongs to a world of blessing… Sin is lawlessness. It turns every man into a little unit on his own, with his only centre in himself. So through all these ages of sin's reign, however cleverly men build their unities, everything has fallen apart. God has His unity. He is working towards it.
Why would things in heaven need to be brought back at all?
Elsewhere we read of the reconciliation of heavenly things as well as earthly ones (Colossians 1:20). That word implies they were estranged before. And here it rests on the cross: "making peace by the blood of His cross"… Sin has defiled not the earth only but the heavens. The work of Christ has glorified God about that sin, so He can step in, deliver what is to become the inheritance of Christ and His "joint-heirs," and bring it back to Himself.
Adam and his wife show where the church stands.
But the church is not included in any of these things… We are heirs of God and joint-heirs with Christ — not just heirs under Christ, but heirs with Him. It is the picture given at the very start of man's history. Adam had the glory of being head over this lower world, and his wife shares that rule because she is joined to him. The church is the spiritual Eve of the Lord Jesus, the bride of the last Adam.
- House — "Dispensation" means the ordering of a house. God sets up each arrangement in its time, and He keeps this one for the age to come.
- Head — To "unite all things" is literally to head them up. Christ is the centre that holds every separate piece in place.
- Reach — The heading up covers heaven and earth alike, because the cross dealt with sin's defilement in both.
- Timing — Commentators place this in the age to come, not in our own. Do not confuse it with the "fullness of time" of Galatians 4:4.
- Share — Believers are not among the things gathered. They are joint-heirs with the Head, the church being Eve to the last Adam, sharing the rule of the One she is joined to.
in whom we have also obtained an inheritance, being marked out beforehand according to the purpose of him who works all things according to the counsel of his own will,
This verse turns from what believers are in Christ to what they will own with Him. It all goes back to a purpose God formed Himself, which raises two questions: what is this inheritance, and how safe is it?
The inheritance is not a separate portion of our own. It is Christ's, shared with those joined to Him.
Notice where we come into it: "in whom also we have obtained an inheritance." We are heirs, as the apostle says to the Romans — "heirs of God, and joint-heirs with Christ." That is, God says: I am going to give everything to Christ. I am going to gather together in one all things in heaven and on earth in Him. And with Him you are joint-heirs — with Him you have received the inheritance.
Translators have disagreed over the phrase. One writer defends the older wording against a revision that reversed it, making us God's heritage instead.
In Ephesians 1:11 some translate it "we were made a heritage." But the Greek means "we have been placed by lot in possession of," or "have obtained a lot, or inheritance." The point matters. We are joint-heirs with Christ.
The words "in Him" mark where the inheritance is held, and what it cost.
All belongs to God, but Christ is the Heir, and God has marked His many sons out to share the inheritance with Christ. That is why it says, "in whom also we have obtained an inheritance" (verse 11). We have nothing outside of Christ. All our blessings now, and all that we will have in the coming day, are "in Christ," in association with Him. They depend on Him, who obtained everything for us by His death on the cross.
One writer points out that God never asked us — and treats that as good news.
This is "according to the purpose of Him who works all things after the counsel of His own will." He did not give it to us in answer to anything we asked or wanted. He has acted from Himself in His infinite wisdom and eternal love. He did not consult us about this, or about any blessing He has given us. And it is good for us that He acted this way. If He had left our blessings for us to decide, we would have been hired servants forever, and not sons.
So could anything still go wrong before the day we take possession?
God settled our destiny beforehand. He did not settle it to fit our need, or even our thoughts and wishes, but according to His own purpose, and He carries out all things as He pleases. So we may be sure that no possible slip can come between us and the inheritance He has destined for us.
Three words stand side by side in this verse. One writer sets out what each one means.
Purpose is the goal God has before Him. Divine Persons took counsel as to how that goal would be secured, and the ways of God are bringing it all into effect. When the ways of God reach their end, His counsel will have been fully carried out. What He purposed will be secured, and this is what will go into the eternal state… Notice how all three are in verse 11 of our chapter: purpose, working and counsel.
"Works all things" reaches past the church into world events — even the ones that look like chaos.
How very encouraging it is for the Christian to know that nothing happens in this world except what serves the will of God. God is not acting openly today in the events of the world, as He certainly will in a coming day. But His counsel has ordered that everything must work towards one great end: the fulfilling of His eternal purpose. What God does not rule, He overrules, even as He makes the wrath of man praise Him.
- Purpose — God fixed the goal Himself. He never asked us, and He acted out of His own wisdom and love.
- Counsel — divine Persons planned how that purpose would be secured. Verse 11 holds all three: purpose, counsel and working.
- Working — He works all things toward that end; what He does not rule, He overrules.
- Inheritance — what it comes to for us: not a portion of our own, but Christ's inheritance, shared with joint-heirs.
- Security — it all begins and ends in Him, so no slip can come between us and the inheritance.
that we should be to [the] praise of his glory who have pre-trusted in the Christ
Paul ends a long sentence about God's purpose by naming its result. A people who hoped in Christ ahead of time now exist for the praise of God's glory. Two questions follow. Who trusted "first"? And what does it mean to be praise, and not only to give it?
after
The ESV reads "the first to hope"; the writers quoted here render the same phrase "first trusted." Either way the word points to timing — trusting Christ before the world sees Him.
The apostle is speaking here first of Jewish Christians. They have believed in Christ before He is revealed. That is what "we who have first trusted in Christ" means. If I may use a new word, they "have pre-trusted in Christ" — they trusted in Him before He appears. The remnant of the Jews in the last days will believe (like Thomas) when they see Him. Blessed is the one who has believed without seeing.
Thomas believed only after he saw. Faith that has never seen Christ stands higher.
Verse 13 switches pronouns, and many writers treat that switch as the key to who "we" are.
As we pass from verse 12 to verse 13 we notice a change in the pronouns, from "we" to "you." When the Apostle wrote "we … who first trusted in Christ," his mind was on the saints gathered out of Israel, himself included. The "you" meant the saints gathered out from the Gentiles. The Jewish believers were something like the firstfruits of their nation. Later, a redeemed and restored Israel will be for the LORD's praise on earth. But those who trusted in Christ beforehand, in this gospel age, will have part in the heavenly calling. They will be to His praise in the heavenly places.
Commentators differ here. Others say the praise clause covers all believers alike, Jew and Gentile together.
The people in this verse are described as having first trusted, or hoped, in Christ. It is hard to accept that the Apostle uses this expression only to mark off himself and his fellow Israelites in the faith from the Gentiles who were grafted in later. The general statement, "That we should be to the praise of His glory," refers to the saints with no reference to Jew or Gentile. The chapter has kept these same people before us from the start as the chosen objects of blessing.
On the first reading, Israel's coming blessing and the portion of believers now are not the same. Both are glorious. They differ.
The nation of Israel will not be among those who hoped in Christ beforehand, "to the praise of His glory." They will be the subjects of His glory. "Arise, shine, for your light has come, and the glory of the LORD has risen upon you." His glory will take in their salvation. But some out of that unbelieving nation received Christ before they saw Him. They will therefore appear with Him in glory, and that will be to "the praise of His glory." Blessed are those who receive Christ when they see Him. More blessed still are those who have not seen and yet have believed.
The verse gives the reason God works out His plan at all. It ends in Him, not in us.
Nothing glorifies God except the carrying out of His will. And, as we have already seen, He Himself is the pledge that it will be carried out. Sovereign grace has lifted the Church to her place, and that will be to the praise of His glory and nothing else.
The phrase is not an isolated one. It belongs to a whole vocabulary this letter piles up.
In unfolding grace and glory in this Epistle to the Ephesians, we may observe that there is a peculiar accumulation of language, as I may express it, as though the Writer (the Spirit) were conscious of what a theme of unusual weight and dignity He was treating. We read of "the glory of grace," of "the riches of grace," of "the exceeding riches of grace," of "the praise of His glory," and of "the praise of the glory of His grace." This is the style in which the magnificent secrets of this Epistle are brought out to view. The casket is according to the treasure.
The praise is not only spoken. Believers will show it when they appear with Christ in the day of His reign.
The Jewish nation lost their earthly inheritance by rejecting Christ and following their own will. The remnant of the Jews who believed in Christ gained a more glorious inheritance in the world to come. It came to them by the purpose of Him who works all things after the counsel of His own will. Joined with Christ in His reign, believers will display His glory. In that day He will be "glorified" and "admired" in all that believe (2 Thess. 1:10). … These believers from among the Jews had "pre-trusted" in Christ. They had trusted in Christ in the day of His rejection; the restored nation will trust Him in the day of His glory.
- Before — "pre-trusted" means hoping in Christ before He appears. That is faith running ahead of sight.
- Who — most take "we" as believers out of Israel, the firstfruits of a nation that will trust Him only when it sees Him. Some take it of all the chosen, Jew and Gentile alike.
- What — Israel will be the subjects of His glory. Those who believed without seeing will appear with Him, and so be the praise of it.
- Why — nothing glorifies God except the carrying out of His own will, and He Himself guarantees it.
- When — in the day of Christ's reign believers will display that glory, and He will be glorified in all who believe.
in whom *ye* also [have trusted], having heard the word of the truth, the glad tidings of your salvation; in whom also, having believed, ye have been sealed with the Holy Spirit of promise,
Paul has just spoken of "we who were the first to hope in Christ." Now he turns to "you also," and traces a plain sequence: a message heard, a message believed, then a seal. What is that message? What does the seal mean? And how soon does it come?
The change of pronoun marks a change of people.
As we move from verse 12 to verse 13 we notice a change in the pronouns, from "we" to "you." In writing, "we who were the first to hope in Christ," Paul had in mind believers gathered out of Israel, including himself. The "you" meant believers gathered from the Gentiles.
Those outside Israel came in by a direct route:
The Jews, or those who had been under Jewish teaching, had been for a while in an infant state, an Old Testament condition. But the Gentiles by faith passed straight into the full Christian blessing.
The verse sets out three steps.
The Ephesian believers were sealed with the Holy Spirit after they believed (see Eph. 1:13). This verse gives us clearly the order that is always followed. First, they "heard the word of truth, the gospel of your salvation"; second, they believed it; third, they were sealed with the Spirit.
How long after believing does the Spirit come?
The writer well remembers an answer to this question: "After is not a question of time, but of order." Receive the gospel of your salvation, and you receive the Spirit. The second follows from the first. After the blow, the sword cut. How long after? It is simply cause and effect. The moment a man or woman receives the gospel of their salvation, God gives the seal of the Holy Spirit, claiming the believer for Himself for ever.
The word "salvation" here is not one blessing among several. It gathers up the whole.
We now come to a word of very large meaning. It is so large that it can cover other gospel words such as justification, redemption, reconciliation… So in Ephesians 1:13, that one word sums up the whole deliverance that has reached us, in all its parts.
A seal did two jobs in the ancient world, and both are meant here.
The Holy Spirit given to dwell in believers is Himself the seal. By Him God marks them out, takes possession of them as His own, and declares them to be His property… But the figure is that of a seal. A seal did not only show ownership by the mark stamped on it. It was also put on for protection. So believers are said to be sealed until the day of redemption. The seal keeps them safe until the Lord returns to receive them to Himself.
How far does that claim reach?
God claims the whole believer — body, soul and spirit. Even the body that dies He will claim and change at the coming of the Lord Jesus.
The title points back to a promise the Father made.
He is called "the Spirit of promise," probably because He is "the promise of the Father, which," says Christ, "you have heard of me." He is also the pledge of the coming inheritance — not a part of it, which would take from His glory.
Commentators differ on what a person must grasp before God gives the seal. Some hold that being born of God and being sealed are two different works. The second, they say, waits on faith in the work Christ has finished:
He is sealed with the Holy Spirit as a believer not only in Christ, but in the gospel of our salvation — the work that Christ has done… This explains why there were people born of the Holy Spirit who were never sealed. The Old Testament believers, for instance, all looked for Christ. All were born of God, but not one was sealed with the Holy Spirit.
Others say the seal rests on trust in Christ Himself, and nothing more:
Notice the importance of the words "in Him," found twice in this verse. Their trust was not simply in the gospel, but in the person of Christ, of whom the gospel speaks… It is not a matter of having entered more into the truth of the work of Christ in redemption, but simply of believing in Him personally. The simplest believer therefore shares in the sealing of the Spirit.
- Heard — it starts outside you, with "the word of truth, the gospel of your salvation," a message that reaches you before you believe it.
- Believed — faith is the hinge; "after" marks order, not delay, like the cut that follows the blow.
- Sealed — the Spirit Himself is the seal, God's stamp of ownership on body, soul and spirit.
- Secured — a seal also protects, so the sealing runs on "until the day of redemption."
- Promised — He is called the Spirit of promise because He is what the Father pledged. He is also the pledge of the inheritance still to come.
who is [the] earnest of our inheritance to the redemption of the acquired possession to [the] praise of his glory.
Ephesians 1 ends its long list of blessings with something still owed. The believer holds the Spirit now as God's down payment; the inheritance itself comes later, and all of it ends in God's glory.
The word translated "guarantee" (older versions read "earnest") comes from ordinary business. It is money laid down that commits the buyer to the rest.
'Earnest' is an old word for deposit, down payment, or guarantee. When a buyer of a house pays the deposit you know he intends to pay the balance. In this sense, the Holy Spirit is called 'the earnest of our inheritance' (Eph. 1:14; 2 Cor. 5:5): God has already given us His Spirit, so He will also give us the future inheritance — to share in Christ's universal dominion (Eph. 1:10, 22, 23). This is why it continues to say: 'to the redemption of the acquired possession' (v. 14). It is a future redemption. The inheritance is already ours, but it still needs to be 'redeemed'. It is like a cheque you already hold: the bank only pays it when you hand it in.
The Spirit does not hand over a pledge and step back.
Scripture does not say that the Holy Spirit gives the earnest of our inheritance. It says that He is Himself the earnest of our inheritance. He is the guarantee that when the appointed time comes we will have the inheritance with Christ.
A deposit means you hold only a part now. That fits the inheritance. It does not fit God's love.
The Holy Spirit is given to us as an earnest of the inheritance, but He is never said to be the earnest of God's love. The earnest of His love would imply that I only get a little of His love now, and am to have a great deal more when in heaven. The love of God fully rests on the believer already. "The love with which You loved Me" — is this an "earnest"? Is it not the fullness of His love?
One question decides how you read the verse: are we the heirs, or are we the inheritance?
No, we are the heirs, heirs of God, co-heirs with Christ; and there is no possibility of confusing the heirs and the inheritance... The earnest is not for the inheritance, but for the heirs, as anyone can see. We have received nothing of the inheritance yet. Christ has not received it. He has purchased it with His blood, but power has yet to redeem that purchased possession... What must be the glory of the inheritance of which the Holy Spirit is the earnest!
Redemption here is still ahead of us, though the price has already been paid. One word covers two different acts.
In Ephesians 1:14 however the point is different. What He has purchased by His death He will in the end redeem by His power from every force set against Him. This is the difference between redemption by blood and redemption by power.
The purchased possession reaches further than our own bodies.
"The redemption of the purchased possession" looks forward. It points to the time when Christ will take possession of everything He bought. Then creation itself will be set free from its bondage to decay. The first stage is the changing of our bodies into His image at His coming.
What we are waiting for is bigger than our own glory.
This is what we wait for. We wait not only for the coming of Christ, the resurrection of our bodies, and our being glorified together with Him. We wait also for the time when, as joint-heirs with Him, we will enter with Him on all that scene of dominion, blessedness, and glory which He won through His death... No wonder we are told that this final result is to the praise of God's glory! Our present acceptance in the Beloved is to the praise of the glory of His grace. Our share with Christ in His inheritance will be to the praise of His glory.
- Deposit — The Spirit is God's down payment. He has paid the deposit, so He will pay the balance.
- Person — The Spirit does not just bring the guarantee. He is the guarantee.
- Heirs — The pledge sits with the heirs, not with the estate. No one holds the inheritance yet, not even Christ.
- Power — Blood bought the possession. Power will redeem it: our bodies first, then creation.
- Praise — The whole chain, from deposit to dominion, lands not on our gain but on the praise of His glory.