It is important, in order to understand, by God's blessing, the truth presented in this epistle to notice two things: first, The point of time, in the revelation of God's thoughts and counsels, in which it conies in; and, secondly, The special subject which it is the purpose of the epistle to unfold.
As to the first, Scripture speaks of "a due time" in which " Christ died for the ungodly;" and it is necessary, if we would learn the force and application of the truths of God revealed in this portion of Scripture, especially to notice the " due time" of this epistle.
It is of far greater importance than is generally imagined, in order to understand fully almost any part of the divine word, to notice the order of God's dispensations; and to have before the mind a general idea, at least, of the subjects with which God's word is occupied.
In the study of the Scriptures, it has been almost forgotten by Christians, that the word of God is a whole; and that, as a whole, there is a connection, more or less intimate, between every part. And the order in which divine truth has been revealed renders it very necessary to consider, when Scripture is quoted or referred to, whether it is from the Old or New Testament; and also what particular subject is being presented. For it will be seen at once, as an example, that God could not speak about " the forgiveness of sins" to Adam in innocence, because sin had not yet entered into the world; though to us poor sinners it is the most precious and significant of God's gracious communications, and lies at the very threshold of our entrance upon the knowledge of all God's character and ways.
Again, He could not have spoken to Noah about, no more destroying the earth by the waters of a flood, until after Noah had witnessed that visitation of divine justice upon the old world. Afterward, indeed, to him and to us the bow of promise had its assuring voice, and told, and still tells, of a God who, in the midst of " judgment, remembers mercy."
But much less could God speak to us, as in this epistle, of being " quickened together with Christ, and raised up together with him," &c., before Christ had appeared in the world; or before He had been rejected as their Messiah by Israel. For the death of Christ was, CM the part of Israel, the rejection and forfeiture of all the distinctive promises of God, to them as a nation, in their rejection of Him in whom all these promises centered, and in whom they were all to be fulfilled. But in the counsels of God, which rise above all man's sin and the creature's failure, the rejection of Christ by the nation to whom he had been promised, gave occasion for the bringing out of the hidden purpose of God, that the Gentiles should be fellow-heirs, and of the same body, and partakers of His promise in Christ by the Gospel." But this could not be until Israel had been proved by the coming of their Messiah, who was the hope of the nation, and in whom all the promises made to the fathers were to be verified. His rejection in this character, opened the door for higher blessings to those who believed, both of Jews and Gentiles, but the nation thus lost their claim to the promises, and in a future day will be brought in on the ground of undeserved mercy.
This may illustrate what is meant by " the due time" of this epistle.
But the second point is also important to be observed; which is the special subject it is the purpose of the epistle to unfold.
It is very natural for persons when they are not in the enjoyment of the peace of the Gospel, to have their minds more occupied with the means by which God brings sinners to Himself than with the fruits and displays of that grace which flow from a God of goodness, through' the accomplished work of His only begotten Son. But this epistle is n occupied with the means of a sinner's reconciliation to God. It rather presents us with the fruits and blessings of God's wondrous grace, when the stage has been (so to speak) cleared for their display; and when every barrier to their full, wide, and eternal flow has been, through the accomplished work of Christ, removed. It is not, however, designed to disparage or treat lightly this subject of the means by which a sinner is brought nigh to God, much less to discourage the heart that is seeking for this knowledge. In the Epistles to the Romans and Galatians this subject is treated fully and divinely; and would that all God's children were established in this truth of personal acceptance and justification through faith in Christ crucified and risen from the dead; that they might, so assured, go on to the understanding and enjoyment of that grace of God which, as it flows so freely from Himself, is made the portion of every believer in Christ.
God has shown to us the full counsels of His own grace in Christ, and He would have our hearts established in that grace. He has presented to us the excellency of the person of Christ, and the place which He now occupies in his presence; and connected with this He presents the place to which His grace has brought the Church, or believers, as the fruit of Christ's work-" the travail of his soul," and blessed issue of His victory over sin and Satan and death.
In the address of the epistle, " to the saints, and faithful in Christ Jesus," we have a designation of all believers; which shows that, whatever be the height of the blessings presented in it, or the depth of the grace it discloses, they are the portion which the God of goodness has given to all His children, however little their apprehensions may take up the blessings, or rise to the height of the goodness of Him by whom they are bestowed. It is important to notice this, because it is the portion of God's grace, and not that of my attainment, And the way to understand and to enjoy it is not through a clear intellect, but a simple heart. 'It is not activity of mind that God's revelations call for, but a quiet, unquestioning faith. " If ye will not believe, surely ye shall not be established."
Ordinarily, it is true, the state of the Church seems to call for instruction of a lower order than that of this epistle; that is to say, lower as to the character of the positive truths presented, as having more to do with the walk of believers, or with their individual encouragement, and the assuring of their faith; as also the raising of their motives, and teaching them what their walk should be in the world. Still ft is exceedingly needful, if the heart is to be formed for Christ, and if it is to enjoy its portion in Christ, and to honor the goodness of that God who has so opened the eternal springs of his love toward us, that we should be often dwelling, apart from anything else, near to this boundless ocean of love, which flows independently of all, but the good pleasure and grace of Him whom we know as the God and Father of our Lord Jesus Christ." For in this title we get our place and relationship, as the apostle speaks: " Grace and peace from God our Father, and from the Lord Jesus Christ."
"The God and Father of our Lord Jesus Christ" are the special titles of God in this epistle; and they are employed to make us know our relationship with God and our place before Him in Christ, as well as His relationship with Christ. For His purpose from the first "predestinated us;" i.e., those who believe on His Son, " to the adoption of children by Jesus Christ to himself, according to the good pleasure of his will." And this is in accordance with the word of Christ, when He was risen from the dead: " I ascend unto my Father and your Father, to my God and your God:" and also with that connection of the believer with Christ expressed in his declaration, "Because I live, ye shall live also." "Christ liveth in me," says the apostle.
As to the Lord Jesus Christ, these titles mark the relationship in which God stood toward Him; as the humbled man on the one side, and His eternal relationship with the Father on the other. As He said on the cross, "My God, my God, why hast thou forsaken me?" and in the garden, " Father, if it be possible, let this cup pass from me."
There is marked, then, in the first place, and with the chief prominence, the source whence all this goodness flows. For, surely, I may say, it is not so much the blessing as the blesser, that is here in prominence. Or if the blessing is dwelt upon, as it surely is, it is that the character and grace of the God who thus blesses may be known. The effect of a right understanding of the truths of this epistle is not that we should say, " What blessings has God bestowed upon us poor sinners! "-though that is true-but, " How blessed is that God of goodness-our God-who could counsel and frame and execute such counsels of grace, and unfold such surpassing depths of love and mercy!"
Thus then, and with this intent, the blessings are declared. " Blessed be the God and Father of our Lord Jesus -Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ."
Never can our hearts know the fullness and the power of this statement, unless we look at it from God's point, in heaven; and not our own, on earth. But how often does the mind fail of reaching the height and power of divine truth, in the word, through bringing down its blessed statements to the point of human admeasurement, or to the apprehension of what our need requires! How often do Christians, in their estimate of " all spiritual blessings, in heavenly places," turn to their past or present experience, and think of pardon, and peace, and restoring grace and communion with God and the comfort of the word, and the hope of heaven, and thus imagine they have reached the idea. But no. This is not the sum of " all spiritual blessings in heavenly places in Christ."
We must be introduced to the place where Christ is, and think of his rewards of obedience, and of all that characterizes God's blessed presence in heaven, and of His infinite love to Christ-for " he has made us accepted in the beloved"-if we would estimate aright the portion He has made ours. It is not Israel's portion in which He has set His Church. I do not mean Israel's former portion, which was marred and forfeited by the people's disobedience; but their future portion, in the land, with all the blessings of earth and under Messiah's unfailing righteous rule. Even now we have our life, our portion, and our place with Christ. He is risen and ascended, and entered into the glory which He had with the Father before the world was; and there, if you are Christ's, is your portion and nowhere else. There, and in no lower place. There, with no more limited range of blessing, and with no less a heavenly character.
And this portion is in accordance with God's eternal thoughts and counsels: it is " according as he hath chosen us in Christ, before the foundation of the world."
The time was now come for the disclosure of those thoughts of grace which had been revolving in the heart of God; through eternal ages, but which could not be disclosed until He who was the center of them all had been manifested, and who by His worth, and obedience, and accomplished righteousness-by his relation to God and His association with us-became the eternal ground of their display.
But He who has designed this place for us, and has effected this relationship to Himself in us, also fits us, in His infinite grace, for the place in which He has set us in Christ. He has chosen us " IN HIM," " that we should be holy and without blame before him in love." That is, His counsels of grace have so wrought that we should be in His presence, in accordance with His own blessed character and nature. He is holy in His character, (as has been observed,) blameless in His ways, and His nature is love. And thus He will have His children before Him! For He has " predestinated us unto the adoption of children by Jesus Christ to himself."
His ways of grace, how bright they shine; How deep His counsels, how divine.
But such grace as this excludes, of necessity, man's thought and man's desert. It is " according to the good pleasure of his will." There could be no other rule than this, for our blessed GOD to work by. Hence, when speaking in John of those to whom God gave authority, through receiving Christ, " to become the sons of God," it is added, " who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God." It is God's good pleasure. It is the will of God. God wills according to His pleasure; and He accomplishes what He wills.
Now if God thus works " according to the good pleasure of His will," the issue of this grace, in which He has set us in Christ, is in perfect accordance with this counsel. Our relationship to God and our place before Him, of which Christ's work is the basis, and the infinite goodness of God the eternal spring, is declared " to be to the praise of the glory of his grace." It will issue in the illustration of that grace, making it shine out in glory.
How different are the results of man's desert and the issues of God's grace " The wages of sin is death; the gift of God is eternal life through Jesus Christ our Lord."
The measure of God's grace is according to the measure of the worth of Christ; for it is added, " wherein," or in which grace " he hath made us accepted," or graced us, (if the term might be used,) set us in the same grace, " in the beloved." It is Christ's place by title, and excellency, and reward; it is ours through Christ's work and God's eternal favor. Still, it is the place of God's children to be " made accepted in the beloved." But this is not to be limited by the thought that whatever measure of acceptance with God I have, I have it through Christ. This is so far true; but it is not the truth of this passage. The truth presented here relates to the character of the acceptance, more than to the grounds of it: and this is an important distinction. Important thus, because it sets me to inquire what is Christ's acceptance and place before God, in girder to find the character of my own.
But, then, because it is the contemplated portion of persons that were sinners, and sin unfits for God's presence, it is said, (ver. 7) " In whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace." This takes up the point of God's grace lower down. There could never, it is assumed, be this portion for those who were still under sin, or with regard to whom the charge of sin had not been met. Hence the question of sin is introduced at this point, and is shown to have been met by the death of Christ; and the result to believers is, that in Him. they have " redemption through his blood, the forgiveness of sins," and that " according to the riches of His (God's) grace." Redemption is here looked at as the door, the necessary door, of introduction to the higher display of God's grace, in our association with Christ in His place and portion on high. Both are in display of " the exceeding riches of his grace in his kindness towards us through Jesus Christ."
This question having been thus met, the river and overflowings of divine grace are pursued still further. It is now to be shown that God has set his people in the place which most of all manifests assured favor, that is, the place of confidence. " Wherein he 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 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."
He here speaks of what goes beyond the believer's individual place and portion. For this " mystery of his will" which he has made known to us, reaches out to Christ's destined place, in manifested power and glory, as " head over all things;" the center and uniting link of heavenly and earthly power and glory. It is what God will do for Christ " in the dispensation of the fullness of times." The creation which' has been scattered and separated from God by sin and Adam's fall, is to be gathered again under one head in Christ. And this mystery, or secret of His will, is a new and special revelation on the part of God to His Church, as interested by her place and relationship to Christ, in all that concerns His glory. God treats us with confidence as His children; and, wonderful to think of, makes us the depositaries of the secrets of His will.
If this wide domain of heaven and earth be Christ's inheritance, who is " heir of all things," it is added, " In whom we have obtained an inheritance." It is not through whom; though that also might be true, as Peter speaks, " he hath begotten us again to an inheritance." But it is here Christ's inheritance, and the Church has her title to this only as a part of himself; for we are members of His body, of His flesh, and of His bones." The inheritance is Christ's, and we have our inheritance in Him. And we are predestinated to this, " according to the purpose of him, who worketh all things after the counsel of his own will." For God accomplishes by His power what He purposes in the sovereignty of His will. And being thus heirs with Christ it will be " to the praise of his glory." The relationship in which we are set to God, in Christ, is to " the praise of the glory of his grace;" but the inheritance that He gives us in Christ will be " to the praise of his glory;" because it is in the inheritance that the glory will be displayed. God gives grace and glory. The glory is but the result and fruit of grace. But the grace is deeper, because it looks at us in our sins and distance from God, and forgives and brings us nigh. Whereas the inheritance is the bestowment of God on those who are brought nigh to him, and whom His grace has brought nigh.
The expression (ver. 12) who " first trusted in Christ," refers to those believers from amongst the Jews who are presented as hoping or trusting in Christ before the nation receives him, which it will do in the latter day, after they have been chastened for their sins, and for their rejection of Christ.
But these trusted in Christ beforehand. It is not said that the Gentiles first trusted in Christ, or fore-trusted in Him; but only, " in whom ye also trusted, or hoped, after that ye heard the word of truth, the gospel of your salvation:" and then it is added, which presents a wondrous truth, " in whom also ye were sealed with the Holy Spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession."
As Gentiles, in dispensation, they had been put in the same place and standing with those on the clay of Pentecost who were Jews, and who first received the baptism of the Holy Ghost. The Holy Ghost was given independently to the Gentiles at the conversion of Cornelius, as may be seen in Acts 10 and 11. And here it is said, in Christ, they were sealed with the Holy Spirit of promise," as "the earnest of the inheritance." None but the Holy Ghost could be this, since He alone knows what the glory is, or can adequately bear witness to the glory of Christ's place on high. But this is essential, as the earnest of the inheritance.
The sealing with the Holy Spirit is God's part and act, as thus marking those whom He owns. But then it is a living seal. A seal, and, at the same time, an earnest, or foretaste, of the glory of that inheritance to which we are predestinated in Christ. The Church is under the guardianship of the Spirit, whose delight is to make known to the heirs the riches and glory of their inheritance in Christ.
Nothing can be more wonderful than these revelations of God, as they are presented in their unmixed character, and uninterfered with by man's low and narrow thoughts. " Blessed with all spiritual blessings"-chosen in Christ before the foundation of the world-holy and without blame before God in love-sonship with the Father-union with Christ, as set in Him-heirs with Him who is Heir of all-treated with confidence by God, and made the depositaries of the counsels of His love-and, to crown all, the Holy Ghost sent down to be the earnest of the inheritance of glory, until it is redeemed out of the hand of every enemy, to the praise of His glory.
O when shall the day dawn, and the shadows flee away? How should our souls be captivated by this love, and our course bear the stamp of this wondrous grace!