“Our calling” is brought before us in the first three chapters of Ephesians, and the “walk” that is worthy of it in the last three. The calling is looked at individually in the first chapter, and collectively in the second. The third chapter is a parenthesis, but specially refers to our calling and blessing collectively. The contemplation of divine grace to us as individuals bows the apostle’s heart in prayer to the God of our Lord Jesus Christ, that we may know the hope of our calling, &c, and when dwelling on the mystery of the church in the third chapter, it bows him before the Father of our Lord Jesus Christ, that we may enjoy, and experience the power, by the Spirit, of all these marvelous blessings.
Nothing can be more entirely of grace, or higher in their character, than the blessings into which we are called. Nothing could be worse than the state we were in when the grace of God reached us. Not only were we “by nature children of wrath even as others,” but morally walking according to the spirit that now worketh in the children of disobedience, and “dead in trespasses and sins.” There was no capability of hearing or responding to God’s call: “God speaketh once, yea twice, yet man perceiveth it not.” We were not merely morally bad, but spiritually dead, without life (save natural existence) before God. In this state, God who is rich in mercy, gave us spiritual life. We read, therefore, that “even when we were dead in sins [He] hath quickened us together with Christ.” It is then not by law-keeping, not by ordinances of any kind, not by works, but wholly fey the grace of God that we are saved and blessed.
Our calling, or vocation, is into an entirely new order of blessing. Christianity is not an improvement of the Jews’ religion, or something added to it, but that which is distinctly new; so that the believer is now not in the flesh, not in Adam, not a Jew, but “in Christ.” The risen and ascended Christ, a new and living Head, is the One in whom he is. Not only are we called unto His eternal glory by Christ Jesus, but are even now objects of the Father’s love and blessing “in Christ.”
Our calling too is into a new place, not to the land of promise or Jerusalem on earth, but into “heavenly places.” It is quite true that the believer is going to heaven bodily, but it is equally true that as to his new standing he is now “in heavenly places in Christ Jesus.”
Besides, it is a new character of blessing: we are not like Israel called into earthly greatness and prosperity in a sin-stricken world, but blessed “with all spiritual blessings.” The thought of such a high and heavenly calling, so filled the heart of the apostle with praise, that he adoringly exclaimed, “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ Jesus.” (Eph. 1:33Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: (Ephesians 1:3).)
The relationship is also new, and of the highest, most endearing and unchanging kind— “the adoption of children.” Nothing less would suit the heart of the God and Father of our Lord Jesus Christ than having a people on earth in this known relationship, and with Him in glory forever, and, in love, holy and without blame. He might have called us into a lower order of relationship, but the marvel of the grace of God is that we who were dead in sins should be called into the most endearing relationship of children.
All these ways of grace too, let it be carefully noted, are founded on righteousness and truth in the atoning death of the Son of God. “In whom we have redemption through his blood, the forgiveness of sins according to the riches of his grace.” (Eph. 1:77In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; (Ephesians 1:7).) So that every just demand for our sins has been fully met; and thus all our sins are forgiven on the righteous ground of the all-cleansing virtue of the blood of Christ. And not only so, but “we have redemption” and that in two ways. The blood of Christ shed for many for the remission of sins gives us redemption by price; and redemption in Christ gives us redemption by power; thus taking us out of our old place and state as far off and dead in sins, and bringing us into a new place and state as “in heavenly places in Christ”—graced, or accepted in the beloved. We have, therefore, as a present blessing to be known and enjoyed, redemption in and through—in Christ, and through His blood. Thus, while all our blessings are “by grace,” yet they are all founded in righteousness on the blood of Christ, and all secured to us in Christ, who is in heavenly places.
We have, further, among the wondrous blessednesses of our calling, the gift of the Holy Ghost as the seal and earnest. Being washed from our sins in the blood of Jesus, God can now set His seal to the efficacy of that work. We are sealed and set apart for God forever, and have the gift of the Holy Ghost as the earnest of our inheritance, until we are all brought home to glory. (Eph. 1:13, 1413In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, 14Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory. (Ephesians 1:13‑14).)
Lastly, we may notice in this brief glance at the individual character of our calling that a new order of intelligence is also given us. “Having made known unto us the mystery of his will according to his good pleasure which he hath purposed in himself; that in the dispensation of the fullness 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.” (Eph. 1:9, 109Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: 10That 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 1:9‑10).) The deep things of God are now revealed unto us by His Spirit, so that we have the mind of Christ.
Before we proceed further, Is it not well that we should pause, and ask ourselves how far we have made these precious truths our own? Do we habitually take our stand as in heavenly places in Christ, as being God’s children, and having the Holy Ghost in us? Have we so received these wondrous revelations of divine truth into our hearts, as to bow us before God in adoring praise, and earnest prayer?
But our vocation, or calling, is also into collective blessing, and this also of a new order and kind. Christ having in his death abolished the law of commandments in ordinances to form in Himself of the twain (believing Jews and Gentiles), “one new man”—Christ the Head in heaven, and we His members on earth. In ascension, Christ was given to be “the Head over all to the church, which is his body, the fullness of him that filleth all in all;” and, having received the Holy Ghost, He shed it forth on the day of Pentecost to unite believers on earth to Himself as Head in heaven, and to each other on earth. Thus we are members of Christ, and members one of another. Into this amazing blessing He has called us, and set us by the Holy Ghost; so that every believer in the earth has now access through Christ by one Spirit unto the Father, and all believers on earth are indwelt and taught by the same Spirit. And further, God has taken His place on earth through the Spirit in that which bears the name of the Lord, as Hi& dwelling place—His temple. Though it has now become a great house, and shelters much which is contrary to His mind, and judgment is soon to begin at the house of God, still the Holy Ghost remains with us; and however much corruption and evil may be associated with the precious name of Christ, it is His mind that the faithful should be “endeavoring to keep the unity of the Spirit in the bond of peace.”
It is then this high and sanctifying character of blessing into which we are called through the exceeding riches of the grace of God. Even now, while on earth, we are spoken of in scripture as “raised up together [believing Jews and Gentiles], and made sit together in heavenly places in Christ Jesus,” and “members of his body, of his flesh, and of his bones.” God too revealed as purposing, electing, and working all according to the good pleasure of His will to the praise of the glory of His grace, and also that in the ages to come He might show the exceeding riches of His grace in His kindness toward us through Christ Jesus; so that unto Him may be glory in the church by Christ Jesus, throughout all ages world without end, Amen.
How surpassingly blessed then is our calling! All that is said of us is, that we “were dead in trespasses and sins;” but to God it becomes the occasion for bringing out the wonders of grace which were in His heart; and to bring us up from our worst and lowest estate into the highest blessings, and most endearing relationships. Thus He has brought us into the unchanging relationship of children to Himself, cleansed and unblameable in His sight in Christ and through His precious blood, members of Christ on earth united to Christ the Head in heaven, and our bodies the dwelling place of the Holy Ghost.
What a calling! Could anything possibly exceed it? Is anything lacking? Could our blessings be higher, richer, more enduring, or more secure? Oh for a heart to praise the God and Father of our Lord Jesus Christ for such abundant grace! Oh to so dwell in it, live on it, till our hearts are so melted, as to be meek, lowly, and always led of the Spirit of God!
The calling must be known before we can walk worthy of it; hence, as we have said, the first three chapters of this epistle unfold the vocation or calling, before we are enjoined to walk worthy of it. The last three chapters give us full directions what the walk suited to this calling in God’s account should be. The last verses of the Epistle show the conflict with wicked spirits in heavenly places which all must have, who seek to stand there (in heavenly places), where God has called us, and set us, in Christ.
To be brief, there are three lines of conduct the believer is besought to pursue in walking worthy of the vocation wherewith he is called—in relation to the assembly, in private or personal ways, and in family associations. It is not in one or even two of these paths the Lord would have us walk, but in all three. This is the difficulty, even to saints preeminent for godliness in some things. But the importance of this threefold path deepens as we ponder it, and seek to walk in it. Suppose, for instance, a child of God is taken up with assembly truth and service, caring it may be for the members of the body of Christ in ministering to their necessities, and yet fails greatly to honor the Lord, in the family at home according to His word, how could such be walking worthy of our calling? Again, if you see a child of God watchful, and true as to private life, and manifesting little care about carrying out his place in the body—the assembly—or interest in its concerns, how could he be walking worthy of the vocation wherewith we are called? And, further, if a saint is diligent in his place in the family, orderly, and correct, and yet careless as to private life, neglecting prayer and reading of the word, forgetting the life of faith and dependence on the Holy Ghost, not manifesting interest in the matters of the church of God, and giving little more testimony for Christ than Gentiles around; how could such be walking worthy of this wondrous calling?
1. Our walk in relation to the assembly occupies the first 16 verses of the fourth chapter. And here let us not fail to observe that the moral state needed for walking worthy of our calling is, “with all lowliness and meekness, and long-suffering, forbearing one another in love;” all characteristics of the One who was “meek and lowly in heart,” whose love was unchanging, and His forbearing and long-suffering with His own so perfect. Where these things are lacking, it shows our souls are not in communion with the Lord, without whom we can do nothing. It is impossible to over-estimate the importance of our souls being taken up with the Lord Himself, in order to be able to walk worthy of our high and heavenly calling.
With regard to the assembly, the Spirit’s unity is to be kept, and kept in the uniting bond of peace. The gifts of Teachers, Evangelists, and Pastors faithfully exercised, and thankfully owned, as from an ascended Christ—the Head, from whom by joints and bands the whole body maketh increase. The Lord is to be known in the midst, and all the gifts of the Spirit honored. Gifts are for the edification not merely of a particular congregation, but “the body.” It is important also to see that the three parts of the Spirit’s unity which we are to use diligence “to keep,” are, 1. “One body”—composed of all believers wherever they are. 2. “One Spirit”—dwelling in every child of God on the earth; each having access to the Father we are told by “One Spirit” who dwells also in that which bears Christ’s name all over the world. “He that hath an ear” is admonished to “hear what the Spirit saith unto the churches.” 3. “One hope of our calling”—the hope of our Lord’s coming. To be keeping the Spirit’s unity therefore we must be practically maintaining the truth of “one body,” when every child of God will be an object of our interest, affection, and prayers; we should also be honoring the action of the “One Spirit” everywhere, as well as waiting for God’s Son from heaven.
2. Our private walk is spoken of, from chapter 4:17, to chapter 5:21. In it we are admonished not to walk like other Gentiles, not to lie, not to sin, not to give place to the devil, not to steal, not to let corrupt communication proceed out of our mouth, not to grieve the Spirit of God whereby we are sealed unto the day of redemption; not to once name the filthy deeds of the flesh, not to jest or talk foolishly, not to be deceived with vain words, not to be drunk with wine wherein is excess, nor have fellowship with the unfruitful works of darkness, but rather reprove them. We are enjoined to put off the old man with his former corrupt conduct according to the deceitful lusts, and to put on the new man which after God is created in righteousness and holiness of truth. We are to speak every man truth with his neighbor, give to him that needeth, minister grace to our hearers, and be kind and forgiving to one another. We are to be imitators of God as dear children, and followers of Christ, by walking in love as He walked, and be filled with the Spirit; we are to walk as children of light, walk circumspectly, use our opportunities well, be intelligent as to the Lord’s mind, going on our way singing and making melody in our heart to the Lord, giving thanks always for all things unto God and our Father in the name of our Lord Jesus Christ. How could we walk worthy of our calling if these precious fruits were lacking? Oh, for grace to be devoted to our Lord in ways worthy of this high and heavenly calling!
3. The family circle is also where we should walk worthy of our calling. A full and clear revelation of the Lord’s mind in the varied relationships of the family are given. (Chap. 5,6). We are to show piety in private life, and at home, as well as in the assembly. Whether we are wives, husbands, children, parents, servants or slaves, or masters, we are each told how to walk and act according to the Lord’s mind. What a dishonor to the Lord when we fail to show piety at home! May we judge ourselves about these things, and humble ourselves before God, and confess our sins to Him who is faithful and just to forgive us our sins. How impossible to walk worthy of the vocation wherewith we are called, unless we are consciously standing before God as “in heavenly places in Christ” and know that we are blessed by the Father, and loved by Him, as He loved Jesus. Enjoying “our calling” is certainly the only way to walk worthy of it.