Christ is the true and only center of the purposes of God, as it is only by Him the Holy Ghost reveals them. Hence it is, and must be in the proportion of our Spirit-taught acquaintance with Christ, that the divine plans are understood and appreciated. When He is not steadily kept before the soul, what becomes of the study of scripture itself? It is no longer truth which sanctifies, but a barren theology which puffs up. And why has prophecy been perverted to unfruitful and injurious speculation? Because God's grand object has been lost sight of (" that in all things he might have the preeminence;" one might perhaps apply here); and thereby the Spirit has been grieved, and has blown upon the busy exercises of man's mind. " He shall glorify ME," said the Lord, " for He shall take of MINE and skew it unto you" (John 16:1414He shall glorify me: for he shall receive of mine, and shall show it unto you. (John 16:14)). The moment the view of the glory of Christ is supplanted by researches into providence, for instance, important as that may be in its place, the temple of prophecy degenerates into a counting-house of human intellect; and the tables of those who traffic in mere erudition crowd its courts, until, by the just judgment of God, it is left desolate. But by His grace a better sanctuary is opened for these who have ears to hear and eyes to see Jesus crowned with glory and honor in the heavens. May we have grace to draw near through the rent veil, and there by our Master's side, with unshod feet and worshipping hearts, follow. His eye and finger as they rest upon the spheres of His varied but harmonious glory!
" Since the beginning of the world men have not heard, nor perceived by the ear, neither bath the eye seen, O God, beside Thee, what He hath prepared for him that waiteth for Him." There the Jewish prophet necessarily stopped. " But," says the Apostle (1 Cor. 2), taking up the words, " God hath revealed them unto us by His Spirit." " We speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world [or the ages] unto our glory." How often we hear a member of the body of Christ quoting the words,‘ " eye hath not seen, nor ear heard it," to justify an ignorance which the Spirit of God takes pains to chew us is no longer excusable. The things which God hath prepared for them that love Him are now disclosed. Our position is the contrast of that of the Jews'. God hath revealed them UNTO US by His Spirit: for His Spirit searcheth all things, yea, the deep things of God. True, these things are not the things of man, and are therefore undiscoverable by human ken. But a Christian is called no longer to walk nor to think κατὰ ἄνθρωπον: if he seem to be wise in this world, let him become a fool that he may be wise. "The things of God knoweth no man, but the Spirit of God." And what is that to the Christian? Everything. " For we have received not the spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God. We have the mind (νοῦν) of Christ."
So in Ephesians, God " hath abounded toward us in all wisdom and prudence: having made known unto us the mystery of His will, according to His good pleasure which He had purposed in Himself for the administration of the fullness of times, to gather together in one all things in Christ, both which are in the heaven, and which are on the earth, even in Him: in whom also we have obtained an inheritance, being predestinated according to the purpose," etc. The great and precious revelations of the Old Testament, as Moses told the Jews (Deut. 30:29) belong, in an emphatic sense, unto them and their children. Jehovah their God had reserved the secret things unto Himself. Hence the force and importance of the verses just cited from this epistle. His grace has abounded toward us in all wisdom and prudence. He has made know unto us the secret of His will, according to the good pleasure which He hath purposed in Himself for the administration of the accomplishment of the set times.
And what is this purpose of God? It is to gather in one Head, in Christ, all things which are in heaven, and which are on earth; in Him in whom also we have obtained an inheritance. That is, the mystery of God's will consists of two great parts: first, Christ is to be the Head of all things heavenly and earthly; and secondly, the Church is to be associated with Him in that inheritance. And so the apostle, having treated of the design of God to re-head all things in Christ, turns also at once to the collateral purpose of joining the Church as heir with Him, first alluding to the Jewish saints brought into this relationship and then to the Ephesians themselves, the Gentile saints whom he was actually addressing:-" that we [i.e. the Jews now believing] should be to the praise of His glory who are pre-trusters in Christ; in whom ye also" [i.e. Gentile believers], etc.
In the closing verses of this chapter, we have the same two-fold truth, with this difference, that it is not in connection with God's future purpose respecting the heading up of all things in Christ, when the appointed times are completed, but with Christ's present exaltation at the right hand of God. Nevertheless, here as before, is seen the double glory of Christ. God hath given Him as head over all things to the Church, which is His body, the fullness of Him that filleth all in all; and thereupon chapter ii. enters into the manner of God's display of His grace in His kindness towards Jew and Gentile through Christ Jesus.
" Therefore say unto the house of Israel, Thus saith the Lord GOD; I do not this for your sakes, O house of Israel, but for mine holy name's sake, which ye have profaned among the heathen, whither ye went. And I will sanctify my great name, which was profaned among the heathen, which ye have profaned in the midst, of them; and the heathen shall know that I am the LORD, saith the Lord GOD, when I shall be sanctified in you before their eyes. For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land. Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God, I will also save you from all your uncleannesses: and I will call for the corn, and will increase it, and lay no famine upon you. And I will multiply the fruit of the tree, and the increase of the field, that ye shall receive no more reproach of famine among the heathen. Then shall ye remember your own evil ways, and your doings that were not good, and shall lothe yourselves in your own sight for your iniquities and for your abominations. Not for your sakes do I this, saith the Lord GOD, be it known unto you: be ashamed and confounded for your own ways, O house of Israel. Thus saith the Lord GOD; In the day that I shall have cleansed you from all your iniquities I will also cause you to dwell in the cities, and the wastes shall be builded. And the desolate land shall be tilled, whereas it lay desolate in the sight of all that passed by. And they shall say, This land that was desolate is become like the garden of Eden; and the waste and desolate and ruined cities are become fenced, and are inhabited. Then the heathen that are left round about you shall know that I the LORD build the ruined places, and plant that that was desolate: I the LORD have spoken it, and I will do it. Thus saith the Lord GOD; I will yet for this be inquired of by the house of Israel, to do it for them; I will increase them with men like a flock. As the holy flock, as the flock of Jerusalem in her solemn feasts; so shall the waste cities be filled with flocks of men: and they shall know that I am the LORD " (Ezek. 36:22 -3822Therefore say unto the house of Israel, Thus saith the Lord God; I do not this for your sakes, O house of Israel, but for mine holy name's sake, which ye have profaned among the heathen, whither ye went. 23And I will sanctify my great name, which was profaned among the heathen, which ye have profaned in the midst of them; and the heathen shall know that I am the Lord, saith the Lord God, when I shall be sanctified in you before their eyes. 24For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land. 25Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. 26A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. 27And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. 28And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God. 29I will also save you from all your uncleannesses: and I will call for the corn, and will increase it, and lay no famine upon you. 30And I will multiply the fruit of the tree, and the increase of the field, that ye shall receive no more reproach of famine among the heathen. 31Then shall ye remember your own evil ways, and your doings that were not good, and shall lothe yourselves in your own sight for your iniquities and for your abominations. 32Not for your sakes do I this, saith the Lord God, be it known unto you: be ashamed and confounded for your own ways, O house of Israel. 33Thus saith the Lord God; In the day that I shall have cleansed you from all your iniquities I will also cause you to dwell in the cities, and the wastes shall be builded. 34And the desolate land shall be tilled, whereas it lay desolate in the sight of all that passed by. 35And they shall say, This land that was desolate is become like the garden of Eden; and the waste and desolate and ruined cities are become fenced, and are inhabited. 36Then the heathen that are left round about you shall know that I the Lord build the ruined places, and plant that that was desolate: I the Lord have spoken it, and I will do it. 37Thus saith the Lord God; I will yet for this be inquired of by the house of Israel, to do it for them; I will increase them with men like a flock. 38As the holy flock, as the flock of Jerusalem in her solemn feasts; so shall the waste cities be filled with flocks of men: and they shall know that I am the Lord. (Ezekiel 36:22‑38)).
This citation is the more observable, because it is the one doubtless that the Lord had in view in his conversation with Nicodemus (John 3). Jesus had laid down the necessity of regeneration as the condition of seeing the Kingdom of God; and to the questions of the Jewish ruler, answered, that except a man be born of water and the Spirit, he cannot enter that kingdom. Flesh and Spirit admit of no modification in the nature of each, which remains unchanged and distinct: and so Nicodemus was not to marvel if Jews must be born again in order to have part in God's kingdom, for the question is about the kingdom, and not salvation merely. When then Nicodemus still inquires, "How can these things be?" the Lord says, " Art thou a master of Israel, and knowest not these things? Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you heavenly things?" Thus it is clear, that when the Lord spoke of the need of the new birth, a Jewish teacher ought to have understood; for so had the prophet Ezekiel shown. Before Israel enjoys the earthly blessings in the promised land, Israel will be born again. Israel will be sprinkled with clean water, and will have a new spirit put within them. It is afterward they have the earthly things of the kingdom of God. "I will also save you from all your uncleannesses; and I will call for the corn, and will increase it," etc. "And they shall say, This land that was desolate is become like the garden of Eden." The important thing to notice, is, that in all this the Lord had not gone beyond the earthly things, or what was essential to their enjoyment, i.e. the new birth. Of course to have blessings in heavenly places, a man must a fortiori be born again; but even the Jewish people, as we have seen, must be regenerate to have the earthly promises in God's kingdom. In speaking of regeneration, He had not gone beyond the range of earthly things and what a Jew ought to have learned from the prophets. " If I have told you earthly things, and ye believe not; how shall ye believe if I tell you of heavenly things?" On the latter, the Lord does not touch further than to intimate the lifting up of the Son of man, and the gift of the Son of God in His love not to the Jews only but to the world; which things involve, as we know, the exaltation of the Lord into glory on high, and the union of the church with Him there, as the fullness of that Heavenly man. The lifting up of the Son of man, was, so far as man's responsibility is concerned, the demolition (though in the marvelous wisdom of God the security) of all the earthly hopes of the Jews. In Christ all the promises of God found their meeting-place; and if He had been received, all would have been made good to His earthly people. But He was rejected. Wherefore God also highly exalted Him. The promises remain to be accomplished, based as they are upon the blood of the Mediator; but before that accomplishment takes place, a new and extraordinary work goes on; namely, the formation of a body to share the dominion of Christ, when God's purpose is fulfilled, of gathering all things, heavenly and earthly, under the headship of Christ, the Church sharing that inheritance with Him. This, then, was the mystery of the will of God: not the kingdom of God, not regeneration, indispensable even for its earthly promises. Of these the Prophets had spoken; but they were silent on the purpose of God which destined Christ and the Church to rule over all things in the heavens and on the earth. The restitution of all things was not in any sense a mystery; but this was.
Let me observe by the way, that 1 Peter 10-12 does not at all refer to this mystery, but to other privileges which formed the burden of many a prophetic strain. The salvation of souls was certainly no hidden secret-" of which salvation the prophets," etc. They searched, no doubt, what, or what manner of time the Spirit of Christ which was in them did signify; but it is manifest that the sufferings of Christ and the glories that should follow, testified before-hand by the ancient prophets, cannot be the mystery which in other ages was not made known to the sons of men, as it is now revealed unto His holy apostles and prophets by the Spirit (Eph. 3). Here were things testified before-hand, ministered unto us, and not unto themselves; for it was so revealed to them, but clearly these previously revealed privileges are totally different from another sphere of blessing which from the beginning of the world was kept hid in God; nor do the epistles of Peter once allude to our fellowship with Christ as His body. The mystery is nowhere introduced. We are regarded " as begotten again to a living hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible and undefiled... kept by the power of God," etc., and exhorted to diligence, sobriety, confident hope, and obedient holiness, and withal to pass the time of our sojourning in fear, knowing our redemption with the precious blood of Christ,. It is not doubted that the persons whom Peter addressed were members of Christ's body; but it is certain, that the Spirit here dwells upon the blessings which spring from the resurrection of Christ- our new and incorruptible life, holy and royal priesthood, pilgrim-calling, and the like, but never upon our union with Christ in heaven. Hence also, when the Holy Ghost sent down from heaven is referred to, it is as the power of preaching the Gospel unto us, never as the One who constitutes us, Jew and Gentile, God's habitation (Eph. 2), or baptizes us into one body (1 Cor. 12). In other words, the mystery is not treated in the Epistles of Peter, whereas it is the main subject of Ephesians.
The administration, we have seen, awaits " the fullness of times," or the expiry of the various periods appointed by Divine Wisdom. All things are out of course, and waxing worse and worse, until Christ takes the reins. The only Righteous One is still an outcast from the world, though known to the Church as crowned with glory and honor in heaven, and those who love the Lord of glory suffer here below. God's favored earthly people is a proverb and a by-word among all nations, and driven out from a country of which God delighted to be the landlord. And what has been, what is the history of that people and land? Their oppressors, the Gentiles, have they walked in abasement or in pride? Have they honored the King of heaven? And how fares creation? Does not the whole of it groan and travail in pain together until now? And where is Satan? Is it on earth merely that he walks about, or is there spiritual wickedness in heavenly places? Well, there is a set time for each of these things; and these times shall have a full term. Satan shall lose his sway over the air and the earth; creation shall be delivered into the liberty of the glory of God's children; the broken Gentile image shall give place to an everlasting kingdom; Israel shall blossom and bud, and fill the face of the world with fruit; the wilderness and the solitary place shall be glad for them, and Christ shall appear and we with Him in glory. This will be the fullness of the times spoken of.
When that fullness of times arrives, how great our joy; beloved, to see Him, not only as the Melchizedec blessing God and blessing man, but actual Possessor of heaven and earth, all things therein being headed up in Him who, though He is the most High God, administers as the exalted Man to see Him ourselves so near Him and so truly one with Him, that then we shall at length forget all save His love and His glory. And yet, O wondrous grace! is it not so now, as regards His love? Are we not here and now members of His body, of His flesh and of His bones? Yet surely we may long for the day when, seeing Him, we shall be forever like Him, according to that working whereby He is able even to subdue all things unto Himself.
Yes, all things in heaven and earth shall be headed up in Him, and even things under the earth, every knee shall bow, and every tongue confess that Jesus Christ is Lord to the glory of God the Father. Worthily has He won such a place, that blessed One -
" Who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name" (Phil. 2:6-96Who, being in the form of God, thought it not robbery to be equal with God: 7But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: 8And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. 9Wherefore God also hath highly exalted him, and given him a name which is above every name: (Philippians 2:6‑9)).
It is false, utterly false, that Jesus took this place when He was born. It is true, that then was the fullness of the time come for God to send forth His Son. The very children were enslaved under the rudiments of the, world, and all were shut up under sin. Man had proved himself competent to ruin himself under the law of God only the more readily, because it was good but he was not. But was God's business done when the Son came, made of a woman, made under the law? By no means. The incarnation was but a means, not the end. Redemption was the grand point to which God turned. Therefore the Son was thus sent and made " to redeem them that were under the law, that we might receive the adoption of sons. And because ye [the Gentiles, who had not been under the law] are sons" (Gal. 4:4-64But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, 5To redeem them that were under the law, that we might receive the adoption of sons. 6And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. (Galatians 4:4‑6)).
Turning to the higher and larger sphere of Colossians, we hear the same truth. In the Son of God's love we have redemption, the forgiveness of sins; "who is the image of the invisible God, the first-born of every creature." Is that His highest title? Is this His Divine glory? No; but founded upon it. He is the first-born of every creature, not because He became incarnate, not because He was the holy Man who triumphed over all the consequences of the first Adam's sin, and conquered him that led the first man captive at his will: in a word, not because He was a creature, be it the most faithful and glorious, but because He was the Creator. He is the first-born of every creature, FOR by Him were all things created. Here is His right to supremacy:-
" For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: and he is before all things, and by him all things consist" (Col. 1:16, 1716For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: 17And he is before all things, and by him all things consist. (Colossians 1:16‑17)).
His primacy over all creation flows from His Divine creative power. He asserts it as man; but His title flows from another and higher source. But He is more than first-born of every creature. " He is the head of the body, the Church: who is the beginning, the first-born from the dead," which, as we have seen, is the glory especially dwelt on in Ephesians.
Sin was here below. Man, who ought to have been the first, was the lowest of all; and creation itself, by reason of him, was steeped in the bondage of corruption. And those whom God was about to bring into the Church, what were they? Alienated and enemies in their mind by wicked works. Hence though the Word was made flesh and dwelt among us, though ALL THE FULLNESS was pleased to dwell in Him, even that could not meet the evil and misery of man, nor the holiness and the heart of God. The light of God was there, His love was there; in Him was life, and the Life was the light of men. Alas! it was manifest that the Jews, that all, were irreparably blind.
What was to be done? " Verily, verily," saith the Lord, " except a corn of wheat fall into the ground and die, it abideth alone: but if it die it bringeth forth much fruit." His death could alone deliver. But this was ever before the soul of our blessed Master. " I have a baptism to be baptized with, and how am I straitened till it be accomplished." " This is He that came by water and blood, even Jesus Christ; not by water only, but by water and blood" (1 John 5). Hence in Col. 1:20-2220And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. 21And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled 22In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: (Colossians 1:20‑22).
" And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled, in the body of his flesh through death, to present you holy and unblameable and unreprovable in his sight.
The Church is being reconciled now. To the living members of Christ it can be said, " You hath He reconciled." Creation is not so yet, though the blood of the cross is shed on which the reconciliation is grounded; it will be so in the fullness of the times.
At present, no such administration takes place, though we here learn God's purpose that it shall. Christ is, no doubt, head of angels, of Jews, of men, of creation. But is He now exercising these rights? Now it is of the administration when the periods are ripe that our verses speak. But none of the things are being yet gathered. On the contrary, there is yet to be a deeper crisis of rebellion than ever. It is now the time when all things are severed from Christ, or if gathered, gathered only in the ruin and wretchedness which the guile and power of Satan, have introduced. It is the time of another gathering, the gathering of the joint heirs who shall be glorified with Christ. But this is the gathering of Eph. 2, not of Eph. 1. It is the gathering of the members of His body, not of the subjects of His rule.
Some, I know, have conceived that by " all things in heaven and earth" is meant the Church. But first of all the expression " all things," etc., forbids the thought. The Church never was and never will be " all things." And though now the calling is being effected on earth, it is not a gathering there, but out of it; and, even when complete and in heaven, still it will not even embrace all things in heaven, where the gathering 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), is a gathering, at the same time, of all things that are in the heavens and that are on the earth under the headship of Christ. Again, not only is the Church an elect body, but in verse 11 we have members of it referred as an additional thing to the heading up all things in Christ, " in whom also we have obtained" etc., and in verse 22 we have " all things " again spoken of as put by God under Christ's feet, who is given as head over all things to the Church, which therefore, far from being merged in all things, enjoys and shares His supremacy, as His body and glorious Bride. And this is entirely confirmed by the verses immediately before and after verse 10; in the one case where the mystery of God's will is made known touching all things in heaven and on earth, and in the other, because we are spoken of as having the Holy Spirit of promise, which is the earnest of our inheritance. Such is what we have in the mean time: not the actual possession which (comes at the fullness of times, not previously, but the Spirit meanwhile, as the earnest until the redemption of the purchased possession, unto the praise of His glory. For when that fullness arrives, it will be glory, His glory, and not as now the dealings and riches of His grace. The Lord hasten the glorious day!