THERE is an immense difference between the Epistle to the Ephesians and that which precedes (to the Galatians). There the apostle has to descend to the lowest scale of grace, and repeat foundation truths, because of the condition of souls. Here he writes freely of the most exalted themes—the counsels of God concerning Christ and the church. The Galatians were being drawn from the ground of faith after circumcision, worldly elements, and works of law; consequently the apostle had to recall them to the true ground of justification before God, faith in Christ's work. In Ephesians he was able to speak “wisdom among the perfect” (1 Cor. 2:66Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought: (1 Corinthians 2:6)).
It is interesting, yet solemn, to note the difference between this Epistle and that to the Colossians, which most nearly approximates to it in doctrine. In Colossians he brings forward association with Christ dead and risen, but does not carry us into heavenly places. Our hearts, our mind, should be there; but we are viewed as here. He dwells upon the personal glories of the Head and the fullness that resides in Him, rather than the privileges and blessings that are ours in virtue of our union with Him. Why? Again, because of the need of souls. Meat in due season is requisite, and the condition of souls must he consulted. The Colossians were being attracted by philosophy and the tradition of men, &c., and needed to be reminded of the headship of Christ, in Whom they were complete. In the case of the Ephesians, however, there was apparently nothing in particular to rebuke or to warn against; they were exhorted to walk worthy of their calling. Consequently the apostle's heart was free, and he could write freely and fully of the wondrous blessings and privileges which pertain to us in Christ.
Note how he introduces his apostleship: “Paul apostle of Jesus Christ by the will of God.” Quite different is this from the opening of Galatians: “Paul apostle, not of men, neither by luau, but by Jesus Christ and God the Father, Who raised Him from the dead.” Both forms of speech are in keeping with the character of the Epistles in which they are found. Paul was careful to establish for the Galatians that his ministry did not flow from Jerusalem as a center; nor had he derived his authority through a human channel; but all was of Grid, having Christ risen as center. Now in Ephesians, lie purposes to show that all blessings for the saints in heavenly places flow from God's will (see in chap. 1:5, 9, 11); he therefore tells us that his apostleship had the same spring.
Paul begins with praise, as also Peter (1 Peter 1:33Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, (1 Peter 1:3)). How could he write such divine realities without thus bursting forth? The inspired writers were channels—the Holy Ghost being responsible for every word written by them (1 Cor. 2:1313Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. (1 Corinthians 2:13)); but they were not mere pens. Their affections were engaged, drawn forth doubtless by the Holy Ghost; and the truth therefore was inscribed by Paul with a worshipping heart. He speaks of God as “the God and Father of our Lord Jesus Christ.” Farther on, in chap. 1:17, he speaks of “the God of our Lord Jesus Christ “; and, in chap. 3:14, of “the Father of our Lord Jesus Christ.” These are the two titles under which God has been made known to us. Recall the Lord's words on the resurrection day, “I ascend unto my Father and your Father; and to my God and your God” (John 20:1717Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. (John 20:17)). The God and Father of our Lord Jesus Christ has blessed us with all spiritual blessings in the heavenly places in Christ.
This is in direct contrast with the Jewish portion of old. Jehovah called the Jew to enjoy temporal blessings in earthly places, with Canaan as their seat, basket and store, good crops and vintage, their promised enjoyment, if obedient. But we are not called thus. The Spirit here expounds a deeper purpose formed in God's heart before the foundation of the world, that we should be before Him in heavenly glory with His Son. If there, we must have a suited nature. Could the natural man be at home with God, and find pleasure where all is holy? impossible; it is opposed to his very being. Moreover, supposing it were possible to be before Him with a conscience not at rest, where would be the joy? How blessed, therefore, that we are to be “holy and without blame before Him in love” “Holy,” because having His nature, a nature that finds its only portion in God— “Without blame,” in virtue of Christ's work for who shall lay anything to our charge? “In love,” His love flowing ever into our hearts, and back again to Him its source.
But if the God of our Lord Jesus Christ has done this, in the character of the Father of our Lord Jesus Christ, He has “predestinated us unto the adoption of children (sons) by Jesus Christ to Himself, according to the good pleasure of His will,” he. This is a further step: not only nature but relationship. What grace! What part had we to perform? Man is not found here; all is “according to the good pleasure of His will.” He willed, and that is all. He has sought His own glory in doing all this for us: hence we read “to the praise of the glory of His grace.” Our blessing is never the prime thought with God, but His own glory and the glory of Christ. How precious the change of expression in ver. 6, not “in Christ” but “in the Beloved!” “Accepted” is hardly the idea here, but rather “taken into favor “; and this “in the Beloved!” Recall the Lord's words in John 17:2323I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. (John 17:23): “that the world may know that Thou hast sent Me, and hast loved them as Thou hast loved Me.” How wonderful! Objects of the same Divine affection standing in the same relationship with the Father.
This leads to a passing notice of our former condition (Eph. 1:77In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; (Ephesians 1:7)); but it is not developed here, for the Spirit would engage us with God, His counsels and His will. And in chap. 2. it is gone into fully, where we are reminded solemnly of what we were. Here it is briefly said that we have redemption, the forgiveness of offenses through His blood. We were formerly Satan's slaves, needing redemption; we were offenders, needing forgiveness.
Further, God has “made known to us the mystery of His will.” He has revealed to us His great purpose to unite all earthly and heavenly things under Christ in headship, and has shown us our place of union with Him in the great scheme. What a position of confidence! (See John 15:1515Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you. (John 15:15).)
We must not confound “the fullness of times” here with “the fullness of time” in Gal. 4. The latter expression is in connection with the coming of Christ. God has tested man in a variety of ways during different dispensations; and when the creature was proved to be helplessly bad and corrupt, He sent forth His Son. This was “the fullness of time.” But the phrase in Eph. 1:1010That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: (Ephesians 1:10) refers to the scheme when all the threads of God's purposes will have spun themselves out, and Christ shall take His place as Head over all above and below, the church sharing all with Him.
But not only do we see Christ's portion as Head of all things in heaven and earth, but our own portion is brought forward: “In Whom also we have obtained an inheritance.” Marvelous thought! we are to share with Him all that the Father has given Him. We have been predestinated to it “according to the purpose of Him Who worketh all things after the counsel of His own will.” This leads the apostle to say that we should be to the praise of His glory who first trusted in Christ. The apostle speaks of himself and his Jewish fellow-saints, who believed in Christ while hidden at the right hand of God before His public manifestation to the world. The nation will not believe in Him until the day of display and will not be blessed till then, and then in an inferior way. This the Lord hinted to Thomas, who is a striking type of His people: “Thomas, because thou hast seen Me, thou hast believed; blessed are they that have not seen and (yet) have believed” (John 20:2929Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed. (John 20:29)). This is the church's peculiar place, called to believe in Him unseen, and to have the more exalted place of blessing before Him and with Him. But in Christianity the Jew is not blessed apart from the Gentile. Thus we read, “in Whom ye also (trusted) after that ye heard the word of truth, the gospel of your salvation.” Jew and Gentile are united; both are reconciled to God in one body by the cross, and both blessed together.
The gospel is here called “the gospel of your salvation.” The gospel is spoken of in a variety of ways in the New Testament. It is called “the gospel of God” (Rom. 1:11Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Romans 1:1)), because it comes out from God and finds its spring in His own heart. It is the “gospel of His Son” (Rom. 1:99For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers; (Romans 1:9)), because Christ is the object; it is God's testimony to men concerning His Son. It is “the gospel of the glory of Christ” (2 Cor. 4:44In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. (2 Corinthians 4:4)); for it bears witness to the present exaltation of Christ as Man at the right hand of God in glory. It is also called “the gospel of peace,” and “the gospel of the grace of God.” But in Eph. 1 the Spirit says “the gospel of your salvation;” for it is the glad tidings, not only that all trespasses are forgiven in virtue of Christ's blood, and that sin is condemned in His death, but that the believer in Him is brought into complete salvation, a totally new place of heavenly blessing before God.
Following faith in the gospel is the Spirit's seal: “ye were sealed with that Holy Spirit of promise.” It is important to see the difference between the Spirit's early work in the soul in convincing it of sin and producing faith in Christ, and sealing. The Spirit of promise is God's gift to all who have accepted Christ's work: the blood first, then the oil (Lev. 8). But He is not only the “seal,” He is also the “earnest of the inheritance.” The inheritance is not yet possessed by us (indeed the Heir has not yet received His rights); but all is blessedly sure, and the Divine Spirit is the pledge. “The redemption of the purchased possession” looks forward to the time when Christ will take possession of everything He purchased. Then creation shall be delivered from the bondage of corruption, the changing of our bodies into His image at His coming being the first stage.