Here we get God's mind about us, all the blessedness that is in His mind. Angels, principalities, and powers will learn through us the manifold wisdom of God. Then He unfolds it all. First, our calling; secondly, God's purpose about Christ -His place; thirdly, our inheritance. The close of the chapter puts it all together. All is founded on this title which God takes: " God and Father of our Lord Jesus Christ." It is only after Christ's resurrection He calls His disciples His brethren. You get in verse 3 this double title. It is the secret •of all God's thoughts, that His-purpose is to put us into the same place as Christ, and like Christ. " As we have borne the image of the earthy, we shall also bear the image of the heavenly." (1 Cor. 15:4949And as we have borne the image of the earthy, we shall also bear the image of the heavenly. (1 Corinthians 15:49).) We shall be as-like the second Adam as we have been like the first Adam.
In Matt. 17 He forbids them to say He was Christ. In chapter 12. He was rejected; chapter 13 we get the kingdom of heaven; chapter 16 the church; chapter 17 the kingdom of glory. But in the 'end of that chapter He shows where He was leading them (the disciples). He says to Peter: You and I are children, therefore free: " For me and thee!" Think of the blessed Lord saying that! He puts Peter into this place with Himself. Then He shows His power over creation. He puts Peter in connection with Himself just when He was showing forth His divine power.
Verse 3. " Blessed us With all spiritual blessings in heavenly places in Christ." That is altogether in contrast with the Jew. They will be blessed with temporal blessings under Christ; we get spiritual blessings in Christ; He has blessed us thus, that -is the first wonderful statement. Christ's place comes second; not that it is second, but unless we were brought into the -place, we could not understand His place.
Verse 4. " Chosen in him before the foundation of the world." We have to go through the world, all of us (speaking generally), but we belonged to heaven before the foundation of the world. " Holy," " love," that is God's nature; we are made partakers of it; that gives capacity for knowing Him. I know not anything of an angel, for I have not his nature, but I am capable -of knowing and enjoying God, and in His presence. Verse 4 is what Christ was here; holy, blameless, and always before God in love.
Verse 5. " To the adoption of children by Jesus Christ to himself." Children implies Father, but it is always in Christ. He could not say " according to the good pleasure of his, will" in verse 4, for He could not have unholy creatures before Him; but here He says it, for, though He might have had servants only, He chooses to have children.
Verse 6. He might have said, accepted in Christ; no, that would not do, it is in the Beloved; accepted according to that.
Question. Is " holy, without blame," &c our-state now, or our standing?
Here it is just as it is in God's mind, not as it is in the poor earthen vessel. The extent of God's grace almost alarms people. Do you believe that God loves you as He loves Jesus? If I have glory, it is as Christ.
Question. Do you think we get this without going through Romans or Colossians?
No, but it is of immense moment for us to understand that it is grace, and that according-to what God is. The conscience must be reached; God is light and love, and that manifests what we are-exposes us. The apostle reasons down from what God is; no one is ever free till he gets that side. Israel in Egypt were sheltered from judgment, but it is a different thing at the Red Sea: there they are told to " stand still and see the salvation of God." I am where God has put me, not where sin has put me. In John 3 you get the two sides. Then my place flows from what God is for me. I get all the love that was in His heart reigning through righteousness.
The forgiveness of my sins is not according to my need, though it meets my need, of course; but the manner of it is " according to the riches of his grace."
Verses 9-11. " Having made known to us the mystery of his will," &c. Then God says, Now that I have brought you into a capacity to understand, I will make known to you my purpose about Christ.
There is nothing absolutely certain but faith. I may believe there is such a town as Edinburgh, but it is possible an earthquake may have destroyed it: nothing but faith can be absolutely certain. In Hebrews we read " the full assurance of faith." There are three full assurances spoken of. In Colossians it is of understanding; in Hebrews, of hope and faith.
" Prudence" (ver. 8) is an unhappy word here: It is God's mind, His thoughts; not prudence in practice. You get the word in Proverbs. God unfolds to me His thoughts and plans about Christ. He is going to head up- everything under Christ as man. We get three reasons for -this. In Colossians it is as Creator. In Hebrews (chap. 1.), Christ is Heir as Son; and in chapter, 2 having been rejected as Christ, He comes out as Son of man, Head over all., "He left nothing that is not put under him." He is seated at the right hand of God, but He is waiting until the time appointed to take His power and reign' over all.
He has this headship as Creator, as Son of God, and as Son of man; personal, relative and positional, Head over all, but Head to the church which is His body; a head would be incomplete without a body. But then redemption comes in; as a Redeemer He fills it all, not merely as God. We first get the plan of God as regards Christ, then the inheritance.
Verses 12, 13. We are sons by faith, not merely born; quickening and believing come together.
The first part of the chapter is our calling, afterward we get the inheritance. We get the Spirit, the earnest of the inheritance until Christ comes in His glory.
Question: Does " after that ye believed " suppose an interval?
No, it should be " having believed." It is not that there is an interval, but you must get the things in order.
God could not seal an unbeliever. There is nothing in heaven that I have not got now. Moses and Elias talked with Christ, that was the kingdom; then came the cloud, that was the Father's house; the Father's voice heard speaking from it, and they entered in. That was a' new thing; the disciples were afraid.
Question. Does the inheritance include everything heavenly and earthly?
The inheritance takes in all created things. You must not confound it With our calling.
Verses 15-23. We find this distinction of God and Father which we have been speaking of, in the two prayers in the epistle. Here He is looked at as Head over all things.
Three things the apostle prays for.
First. That they might know the hope of the calling.
Second. The riches of the inheritance. Third. That they may know the power that raised Christ from the dead.
The calling is the first part; then as sons we get the inheritance. They get it because they are sons.
There are three callings. In 1 Thess. 2 it is: "walk worthy of God, who hath called, you unto his kingdom and glory." In Col. 1 "walk worthy of the Lord." Here it is simply God's calling. Then he goes on to pray that their eyes may be opened.
Question. What is meant by inheritance in the saints?
To Israel God says, the land is mine. He inherited the land in Israel.
We are called to enjoy what is above us, and to inherit what is below us. The crowned elders were higher when they were on their faces worshipping, than when crowned on their thrones. It is more blessed to be adoring Him than to be in honor oneself.
Question. What is the eternal inheritance in Heb. 9?
In Ephesians it is union. In Hebrews, priesthood. Question. Is not the inheritance in Hebrews in connection with the new covenant which is millennial?
No. All is eternal there, in contrast to Judaism he looks at the heavenly calling-a positive thing in contrast to the old. God's side of the new has been accomplished, but it must be made good with the Jew. The principle of the two, covenants is different. The blood of the new covenant is shed; but He had other purposes-the church; and it is superseded till that be accomplished. We are " sanctified unto the obedience of Christ." What delivered us from law was not that it had lost its force, but that we have died with Christ, and you cannot apply the law to a dead man: you cannot charge a dead man with having lust in his heart.
In Rom. 8 you get that what the law could not do, God did: " condemned sin in the flesh." It is not that He let it pass; it is done with in the cross. It is not that Christ died for My sins; that is true; but I died with Him. A new subject at the end: what I am; not what I have done. I have died. (by faith, of course). Then there is the new life in Christ, which delights in God's will. Dead to sin in Romans; dead to the world in Colossians; you get not a word of all that in Ephesians; but that which takes me out of my own standing before God: Christ my righteousness, Christ my life. In Colossians you get "risen;" that question is not looked at in Ephesians. There it is dead in sins. If I am alive in my sins, I am dead- in them. If I am alive in sins, I am dead to God.
God takes me and Christ, and puts us in the same place. It is new, creation here-and there are three aspects of it: Colossians; " Ye are dead." Romans; " Reckon yourselves dead." 2 Corinthians; " Always bearing about in the body the dying of Jesus;" that is carrying it out practically. I am at liberty because I reckon myself dead; and so I can carry it out practically.
In Ephesians I am dead, and quickened together with Christ, and that is new creation. That power that came in, and took Christ from that state of death and put Him at God's right hand, takes us and puts us in Him. The result: all things under His feet, and He Head over all to His body. He fills everything between hades and the throne of God; fills the whole thing for faith: you cannot put my spirit in a place where Christ has not been.
In chapter 2:2 we have the Gentiles; in verse 3 the Jews. Verse 2, Satan's power over the world; verse 3, the Jews were far' off by nature, but not by position. By position they were near to God-the " elder son."
God does not give two epistles for the same purpose. In Colossians we do not find the Holy Ghost, but we do in Ephesians, therefore there is the strongest possible contrast. " Quickened together with Christ" is a great deal more than merely new life. I am taken out of the condition I was in, and put in Him in the place He is in. I have got divine life, but my standing is in Christ. The position is totally changed. It alters the whole character of the Christian, if he gets hold of it; it is new creation; not merely that I have got a new life, but I have got a totally new position.
We have not to grow meet; the growing is all right; but He has made us meet. You get the ground of it. We are not in the standing of the old Adam before God at all; a wonderful thing to apply it to oneself, that in the ages to come God is going to show forth in me the exceeding riches of His kindness.
Remarked. What strikes me is that it makes us so small.
It makes us nothing; that is the comfort. "By grace ye are saved:" a fact, not a principle. God's salvation is that I am going to be in the same glory as Christ.
Question. Does "not of yourselves" apply to the whole thing?
No; I believe it applies to the faith. Faith is simply the word of God applied to man's soul by the Spirit of God.
When the conscience is awakened it puts God and man in their place.
If I know all that is in your mind I am your equal, as to' your mind. The Pharisee and the poor woman (Luke 7) are an instance. Who was the child of wisdom there? She was kissing His feet, honoring God; that was God's wisdom. I believe there is instinctively in man the consciousness that he has to do with a power that is above him. A thing that reasoning proves is never a fact; it is only a consequence.
Verse 10. " Works foreordained." The works are as much foreordained as I am.
In chapter 1 we have the universal thought of Christ Head over all to His body. Here we get a new thing, not a body as in chapter 1., but a habitation of God. In chapter 3:5, " apostles and prophets " are those of the New Testament. In the first place Christ builds, Matt. 16
In Peter we have another aspect: built up as living stones. Whenever God has set up man in responsibility, the first thing man does is to fail; then Christ comes and makes good in the second Adam what failed in the first. 2 Cor. 3, " wise master builder." When Christ builds, the gates of hell shall not prevail against it. In verse 21 we get first it " groweth;" then what God has set up. It is not union here.
Question. When would you say the house will be set up in perfection?
In the heavenly Jerusalem-one (the house) His dwelling place, the other His body. It is union with Christ, the Head, when it is His body or the bride.
Question. The body is not for earth only? Oh, not at all; it is forever. There was no union till Christ was glorified in heaven.
The Vine and branches are not the church at all.
I get the house on earth; it will be the temple forever. Consequent on the Holy Ghost coming down, the members of the body are united to Christ, entirely heavenly. The church was never revealed in the Old Testament, it could not be; not merely that it did not exist, but it could not be revealed until after the cross. You get the same thing in Colossians. You must have Christ glorified first, or you will have a body without a; Head.
The church has its connection with Christ, the children with the Father. The Holy Ghost coming from the Father puts us in the place of sons, and unites us with the Head; that is heavenly; Christ come out, man gone in; the veil rent. Col. 1:2626Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: (Colossians 1:26): you cannot have the Jews and the church revealed on earth at the same time, for they set aside each other. The Song of Solomon is quite a different principle; going after Him, and getting Him, and losing Him; the church does not do that. There' is neither the place of sons nor of union with the Head.
Question. What is the, difference between " children "' and " sons"?
Well, " children" puts them in the place of relationship, but " sons" is grown up. John speaks of children, Paul of sons. We have " sons" in John, where it ought to be " children," and " children" in Gal. 4 where it ought to be " sons." In 1 John 2:12,2812I write unto you, little children, because your sins are forgiven you for his name's sake. (1 John 2:12)
28And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming. (1 John 2:28), it is all Christians; in verse 13 it is young Christians. Here we get a Man in heaven sitting at the right hand of God. Consequent on that the Holy Ghost comes down; came down ten days after Christ ascended. Then you get the consciousness of being sons. You get all about Christ in the Old Testament, but no idea of union; it could not be then.
Question. Will the temple be set up 'in the millennium?
I believe it will.
The temple is never given as a figure of heavenly things; always the tabernacle. In the tabernacle the faces of the cherubim turned inward, and their wings stretched forth on high, covering the mercy-seat. It was the secret counsels of God. In the temple they stood looking down the temple, wing touching wing, in the center, and reaching to the walls at each side: It was the administrative government of God.
Verse 15. " Every family." Before Abraham there was no family of faith. Abraham was the root of all the promises.
God had His throne between the cherubim. In the Babylonish captivity God had not His throne. Christ came as a king, and they would not have Him; that sets the whole thing aside.
The principle of Judaism was keeping up the partition; that of Christianity, breaking it down. The Syrophenician woman got through all dispensations to the heart of God, and all God's heart was at her disposal.
Chapter 3:8. " Unto me is this grace given, that I should preach the unsearchable riches of Christ, and to make all men see what is the fellowship of the mystery," not merely promises, but the mystery hid in God. The heavenly beings did not know it; it was hid in God. " Manifold wisdom "-a new thing come out; " our conversation is in heaven," our hearts ought to be there; all our living associations.
If I speak of sons, it is not union: it is two; but there is only one Spirit. We are justified, you are a son and I am a son, but it is individual, we are two; but if I speak of the " one Spirit," it is union.
" That ye faint not at my tribulation for you." There was not one place where it was not the Jews who raised the first persecution against Paul, so he says to the Gentiles, My persecution is " your glory."
Verse 14. This prayer is very instructive. Now I get the Father of the Lord Jesus Christ, a deeper thing than the God. (Chap. 1)
Verse 15. " Every family in heaven and earth." This expression is taken from Amos 3 angels, principalities, the church, &c. He revealed Himself to the patriarchs as the Almighty God; to the Jews as Jehovah. In the millennium it will be as the Most High. We come in as heirs with Christ, and He is our Father. We belong to no dispensation.
He does not say here as in the prayer of chapter 1., " that ye may know; " here it is internal; We have it. He is in us as life, but here it is another thing; that He may "dwell in our hearts by faith." (1 John 4:1616And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him. (1 John 4:16).) See what a difference that makes; it spiritualizes the whole life. It is wonderful how far he goes here. In Rom. 5 we, have the love of God shed abroad in our hearts by the Holy Ghost; purely God's love. I get it in its absolute 'purity, in the heart of God Himself. I had no part in what saved me except my sins. Christ is the center of all God's purposes in glory, and I have Him in my heart. When I get Christ in me, I am at the center.
Verse 18. Then I get, " May be able to comprehend with all saints what is the length, breadth, depth, height." What is that? Of God's glory! He brings me back to that center, and I am at the very center of glory in heaven! It is beautiful that he stops there.
Then he says: " That you may know the love of Christ which passeth knowledge." Impossible to go beyond that! I may not be able to take it all in, but it has taken me all in. I cannot realize the thought of infinite space; consequently,, I never can get out of it; I am lost in it; still I know the love of Christ which passeth knowledge. We are creatures even in glory; " we know it," and " it passeth knowledge," goes together. There is nothing of God that is revealable that is not revealed. We may think of one part at one time, and of another at another time, but we have it all revealed. " Filled unto all the fullness of God."
Verse 20. " Unto Him... according to the rower that worketh in us." He is to be glorified in the church. He is looking for a power working in us, and Christ being glorified in the church by that. People generally separate the last two verses, but they go together;—it is according to the power that worketh in us, there will be glory to Him in the church by Christ Jesus.
(J. N. D.)