I suppose the whole Church of God is contemplated in v. 2: “To them that are sanctified in Christ Jesus, called saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours.” That would take in the whole Church on earth in that day. Truth is the general position then; it does not now. It cost them everything then; it does not now. There is the difference between the body of Christ and the house of God. The word is added, “To all that call on the name of Jesus Christ,” as well as those sanctified.
It is interesting the different ways in which he records the history of each church, especially when he recalls the past. In Thessalonians we have the most marked contrast to this. In each church he takes up their past history to the present. There is not a bit of intelligence said of them in 1 Thess. 1, but hardly anything else in Corinthians. In the former there is no place for a thought of mere human energy of mind. They were all simply engaged before the Lord in works of love, working—laboring—and waiting for the Lord Jesus Christ, the Son from heaven. In Corinthians they were “enriched” he owns it was all of God—“awaiting the revelation of our Lord Jesus Christ.” In Colossians he remembered something else, “We heard of your faith in Christ Jesus, and of the love which you have to all the saints, for the hope which is laid up for you in heaven.” Then he begins to bring out the personal glory of Christ. So in Ephesians he is bringing out the mystery. In Colossians there is the double headship and His glory. There is nothing of this in Corinthians.
It is interesting to examine the state in which the Spirit of God addressed them. Mr. Darby remarked they were forward in all kinds of gifts, but in no grace. Yet it was a great grace, these gifts of utterance and of knowledge, and all of God; but in Philippians he speaks of their fellowship—quite another thing.
But in each place we have the kind of truth he brings before them, having taken up their present moral condition before God. For instance, in Philippians, “That your love may abound yet more and more in knowledge and in all judgment,” the appreciation of things that are more excellent in view of being without offence in the day of Christ. In 1 Cor. 1 he says, “In everything ye are enriched by Him, in all word of doctrine, and in all knowledge; . . . so that ye come behind in no gift: . . . who shall also confirm you to the end, that ye may be blameless in the day of our Lord Jesus Christ. God is faithful,” etc. We are all taught the grace of the Lord in taking up all He could among them, reckoning that by this gracious address their hearts might be wakened up, and capable of listening to all this cutting down of flesh.
In Thessalonians, as well as here, the day of Jesus Christ is much in view. In 1 Thess. 3:1212And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you: (1 Thessalonians 3:12) he says, “But you may the Lord make to exceed and abound in love toward one another, and toward all: . . . in order to the confirming of your hearts, unblameable in holiness before our God and Father at the coming of our Lord Jesus with all His saints.” And in ch. 5:23, “Your whole spirit and soul and body be preserved blameless at the coming of our Lord Jesus Christ.” So in Philippians all is with regard to the manifestation of Christ. A few years ago it seemed an entirely new truth to me, and it made me ponder, that the thought of our minds should be carried on beyond the rapture to the day of Jesus Christ. All the thoughts of God have their object in the manifestation of the glory of Jesus Christ, not only here but everywhere.
In Isaiah, when he is speaking of the new covenant, He says He did not make the earth chaos, He formed it to be inhabited, and this He speaks of the nations. In John 1 is the gospel, He so loved the world; and the first time He is called the “Savior of the world” is among the Samaritans. In Isa. 45:1515Verily thou art a God that hidest thyself, O God of Israel, the Saviour. (Isaiah 45:15) we read, “Verily Thou art a God that hidest Thyself, O God of Israel, the Savior . . . Israel shall be saved in the Lord with an everlasting salvation: ye shall not be ashamed nor confounded world without end. For thus saith the Lord that created the heavens; God Himself that formed the earth and made it; He hath established it, He created it not void [or chaotic], He formed it to be inhabited: I am the Lord; and there is none else.” Again, “There is no God else beside Me; a just God and a Savior; there is none beside Me. Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else.” That is being the Savior of the world as far as the revelation in the Old Testament is concerned—first the Savior of Israel, then the Savior of the world. We find the Spirit of God taking up the very beginning, the very sources of things. He did not make it in vain.
In this epistle we have “Lord Jesus Christ,” His full personal name.
BOURNEMOUTH, April 11th, 1884, From Words of Grace for the Household of Faith 2:222-224.