(Continued from p. 211.)
I would now state the more direct testimony of the same apostle in the Epistles to the Ephesians and the Colossians. “Having made known to 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.” The preceding verses state what God's good pleasure had been, even the secret of God in His mind from all eternity, not only to have a people on the earth in whom He would be glorified, but sons in heaven; with the Son of His love joint-heirs of all the glory He had given Him. The stability both of that in heaven as well as that on earth could only be in Christ. But the great wonder was that in the introducing of this novel and transcendent glory, it was not confined to those “whose were the promises,” but coming in a way of direct sovereignty on the part of God, and for the express purpose of displaying in the ages to come the exceeding riches of His grace, “that the Gentiles might praise God for His mercy.” The apostle therefore places Jews and Gentiles entirely on the same level as to this, “In Whom also we have obtained an inheritance, being predestinated according to the purpose of Him Who worketh all things after the counsel of His own will, that we (Jews) should be to the praise of His glory, who first trusted in, Christ; in Whom ye also (Gentiles) after that ye had heard the word of truth, the gospel of your salvation, in Whom also after that ye believed, ye were sealed with the Holy Spirit of promise, which is the earnest of our inheritance (as common to both) until the redemption of the purchased possession, unto the praise of His glory.”
There was a twofold secret of God now made known. That any should have been chosen to be blessed with all spiritual blessings in the heavenlies in Christ, was a thing quite novel to those whose proper expectation was Messiah over them, as the Son of David in earthly glory. But there was this besides, that it was to be preached unto the Gentiles, and that they were called into participation of it. Accordingly we find the apostle resuming the subject, chap. 3., “If ye have heard of the dispensation of the grace of God which is given me to you-ward (Gentiles), how that by revelation He made known onto me the mystery (as I wrote afore in few words, whereby when ye read, ye may understand my knowledge in the mystery of Christ,) which in other ages was not made known unto the sons of men, as it is now revealed unto the holy apostles and prophets by the Spirit; that the Gentiles should be fellow-heirs, and of the same body, and partakers of His promise in Christ by the gospel; that I should preach among the Gentiles the untraceable riches of Christ, and to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, Who created all things by Jesus Christ, to the intent, that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God.”
And here the mischief of confounding all things, and limiting God to that which occupies our mind, is very apparent. The church has at the same time forgotten her distinctive glory, and learned to be high-minded: to judge from the thoughts of most Christians, one would think that the Jews were kept distinct, and in their present state, to afford them evidence of God's favor to themselves. How little is it remembered, that the mystery made known, was, that the Gentiles should be fellow-heirs and of the same body, and partakers of His promise in Christ. But there is this, most important to be noticed, that the mystery, then revealed to the apostles by the Spirit, had not in other ages been made known to the sons of men, but from the beginning of the world had been hid in God. Now of “the restitution of all things God had spoken by the mouth of all His holy prophets, since the world began;” so that it cannot be the same with the mystery now made known, and clearly proves that this mystery had not been the subject of prophetic testimony. “Restitution” necessarily implies a previous state, even that in which God had pronounced all things to be very good; and again shall God rest in them when brought back by Him, the Redeemer, even Christ Jesus. But the subject of this mystery had no previous existence, except in the purpose of God, and hence it is always dated by the Holy Spirit, as anterior to creation; “according as He hath chosen us in Him, before the foundation of the world” (Eph. 1:44According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: (Ephesians 1:4)); “according to His own purpose and grace which was given us in Christ Jesus, before the world began, but is now made manifest by the appearing of our Savior Jesus Christ: Who hath abolished death, and brought life and incorruption to light through the gospel” (2 Tim. 1:99Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, (2 Timothy 1:9)). “In hope of eternal life, which God that cannot lie, promised before the world began; but hath in due time manifested His word through preaching” (Titus 1:22In hope of eternal life, which God, that cannot lie, promised before the world began; (Titus 1:2)). This proves its complete independence of, and distinctness from, anything that had been known since the world began. Things might have been types of it, or, as the fullness of time approached, there might have been intimations of it; but it was not connected at all in character with those things. It is not a speculative matter, but one of great practical importance; as surely the bulk of scriptural testimony fully demonstrates. In this Epistle for instance, wherein we find the fullness of the church set forth, we find the Spirit in the apostle so speaking as to show us that this with Christ was the great mystery now made known. It is distinctly expressed in chap. 5., “this is a great mystery, but I speak concerning Christ and the church,” and again (chap. 6:19), “and for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel.” The great mystery then, or secret in the divine mind, now divulged, besides Christ the Head in heavenly glory over all things, is the church, the body of Christ, “the fullness of Him that filleth all in all.” It is “the church of the first-born [ones], which are written in heaven." Now unless its distinct glory, as blessed with all spiritual blessings in the heavenlies, is seen, its character and service cannot he known. Heavenly glory was that which was not revealed to the saints of old; how could it be until His appearance? even of the Son of man Who is in heaven? “The heaven, even the heavens are the Lord's, but the earth hath He given to the children of men.”
True, the patriarchs looked for a heavenly city, and confessed themselves, strangers and pilgrims on earth; so likewise David. But whatever the Spirit of Christ in them did testify, was but obscurely; “they searched what or what manner of time the Spirit of Christ which was in them did signify, when it testified before-hand the sufferings of Christ, and the glories which should follow, unto whom it was revealed, that not unto themselves, but unto us they did minister the things which are now reported unto you, by them that have preached the gospel unto you with the Holy Ghost sent down from heaven, which things the angels desire to look into” (1 Peter 1:1010Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: (1 Peter 1:10)). Abraham, the father of us all, had promises of seed numerous as the stars of heaven, and as the dust of the earth, and doubtless the one to be highly exalted above the other. But the church, in oneness of Spirit and of glory with the risen Lord, into which the saints are now brought, was not known till Jesus was glorified and the Holy Ghost had come. Hence we find the almost universal tenor of prophetic testimony is to earthly glory, which could be apprehended before that Jesus was glorified, although only secured in and by Him. Now the effect of taking promises of earthly glory, and applying them to heavenly, has been to lose sight of the great purpose of God “to reconcile all things to Himself, both which are in heaven, and which are in earth,” by the blood of the cross (Col. 1:2020And, 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. (Colossians 1:20)): and “to gather together in one all things in Christ both which are in heaven and which are on earth” (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)), thus placing the stability of both on a sure basis. But this is not all; for the church, taking that to herself which does not distinctly belong to her, has lost sight of what does, and hence has been exhibiting a Jewish character, rather than representing the fullness of Christ.
But before entering at any length into this, there are a few more testimonies to the point before us to be noticed. “Whereof I am made a minister, according to the dispensation of God, which is given to me for you, to fulfill the word of God; the mystery which hath been hid from ages and generations, but now is made manifest to His saints, to whom God would make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you the hope of glory” (Col. 1:25-2725Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; 26Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: 27To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: (Colossians 1:25‑27)). Again, (Col. 2:2-42That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ; 3In whom are hid all the treasures of wisdom and knowledge. 4And this I say, lest any man should beguile you with enticing words. (Colossians 2:2‑4)), “That their hearts might be comforted, being knit together in love unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father and of Christ; wherein (i.e., in the mystery, margin) are hid all the treasures of wisdom and knowledge.” Now here we have, first, the originality of that which was in the mystery, that it had been previously hidden from ages and generations. 2.—That there are riches of glory in it. 3.—All the treasures of wisdom and knowledge are laid up in it. Well therefore might he ask the Colossians to pray that God would open a door of utterance “to speak the mystery of Christ.”
The passage in 1 Tim. 3:1616And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. (1 Timothy 3:16) has been referred to for the point then in hand; but I would again notice that the fact of Incarnation was not a Jewish expectation, however the promise of Immanuel may appear to us to have properly raised it. For we find that it was a matter of distinct revelation to Peter. “Thou art the Christ, the Son of the living God;” “flesh and blood hath not revealed it unto thee, but My Father which is in heaven” “God manifested in the flesh” was the great secret; He had spoken to them in divers ways before, but now He comes so near as to speak by His Son. This is the basis of everything: the moment the mystery of Christ is revealed, then, as led by the Spirit, are we capable of looking backward or forward into the counsels of God. With the soul resting on the great fact of God manifested in the flesh, as spiritual we may judge all things, see the several bearings of God's precious revelations, and learn the important truth of the instability of every creature out of God—in a word, learn “Christ the power of God and wisdom of God.”