The God and Father of our Lord Jesus Christ has blessed us with all
spiritual blessings in the heavenly places in Christ, having chosen us in
Him. Chapter 1 unfolds (v. 4-7) these blessings, and the means of sharing
them; verses 8-10, the settled purpose of God for the glory of Christ, in
whom we possess them. Next, verses 11-14 set before us the inheritance, and
the Holy Ghost given as a seal to our persons, and as the earnest of our
inheritance. Then follows a prayer, in which the apostle asks that his dear
children in the faith-let us say that we-may know our privileges and the
power that has brought us into them, the same as that by which Christ was
raised from the dead and set at the right hand of God to possess them, as
the Head of the assembly, which is His body, which, with Him, shall be
established over all things that were created by its Head as God and that
He inherits as man, filling all things with His divine and redeeming glory.
In a word, we have first the calling of God, what the saints are before Him
in Christ; then, having stated the full purpose of God as to Christ, God's
inheritance in the saints; then the prayer that we may know these two
things, and the power by which we are brought into them, and the enjoyment
of them.
But we must examine these things more closely. We have seen the
establishment of the two relationships between man and God-relationships in
which Christ Himself stands. He ascended to His God and our God, to His
Father and our Father. We share all the blessings that flow from these two
relationships. He has blessed us with all spiritual blessings; not one is
lacking. And they are of the highest order; they are not temporal, as was
the case with the Jews. It is in the most exalted capacity of the renewed
man that we enjoy these blessings: and they are adapted to that capacity,
they are spiritual. They are also in the highest sphere: it is not in
Canaan or Emmanuel's land. These blessings are granted us in the heavenly
places; they are granted us in the most excellent way-one which leaves room
for no comparison-it is in Christ. The God and Father of our Lord Jesus
Christ has blessed us with all spiritual blessings in heavenly places in
Christ. But this flows from the heart of God Himself, from a thought
outside the circumstances in which He finds us in time. Before the world
was, this was our place in His heart. He purposed to give us a place in
Christ. He chose us in Him.
What blessing, what a source of joy, what grace, to be thus the objects of
God's favour, according to His sovereign love! If we would measure it, it
is by Christ we must attempt to do so; or, at least, it is thus that we
must feel what this love is. Take especial notice here of the way in which
the Holy Ghost keeps it continually before our eyes, that all is in
Christ-in the heavenly places in Christ-He had chosen us in Him-unto the
adoption by Jesus Christ-made acceptable in the Beloved. This is one of the
fundamental principles of the Spirit's instruction in this place. The other
is that the blessing has its origin in God Himself. He is its source and
author. His own heart, if we may so express it, His own mind, are its
origin and its measure. Therefore it is in Christ alone that we can have
any measure of that which cannot be measured. For He is, completely and
adequately, the delight of God. The heart of God finds in Him a sufficient
object on which to pour itself out entirely, towards which His infinite
love can all be exercised.
The blessing then is of God; but moreover it is with Himself and before
Him, to gratify Himself, to satisfy His love. It is He who has chosen us,
He who has predestined us, He who has blessed us; but it is that we should
be before Him, and adopted as sons unto Himself. Such is grace in these
great foundations. This consequently is what grace was pleased to do for
us.
But there is another thing we have to note here. We are chosen in Him
before the foundation of the world. Now this expression is not simply that
of the sovereignty of God. If God chose some out of men now, it would be as
sovereign as if before the world: but this shews that we belong in the
counsels of God to a system set up by Him in Christ before the world
existed, which is not of the world when it does exist, and exists after the
fashion of this world has passed away. This is a very important aspect of
the christian system. Responsibility came in (for man of course) with the
creation of Adam in this world. Our place was given us in Christ before the
world existed The development of all the characters of this responsibility
went on up to the cross and there closed; innocent, a sinner without law,
under law, and, when every way guilty, grace-God Himself comes into the
world of sinners in goodness and finds hatred for His love. The world stood
judged and men lost, and this the individual now learns as to himself. But
then redemption was accomplished, and the full purpose and counsel of God
in the new creation in Christ risen, the last Adam, was brought out, "the
mystery hidden from ages and generations," while the first man's
responsibility was being tested. Compare 2 Timothy 1:9-11; Titus 1:2,
where this truth is very distinctly brought out.
This responsibility and grace cannot be reconciled really but in Christ.
The two principles were in the two trees of the garden; then promise to
Abraham unconditionally, that we might understand blessing was free grace;
then the law again brought both forward, but put life consequent on
responsibility. Christ came, is life, took on Himself for all who believe
in Him the consequence of responsibility, and became, as the divine Son and
withal as risen Head, the source of life, our sin being put away; and here,
as risen with Him, we not only have received life, but are in a new
position quickened out of death with Him, and have a portion according to
the counsels which established all in Him before the world existed, and are
established according to righteousness and redemption, as a new creation,
of which the Second Man is the head. The following chapter will explain our
being brought into this place.
We have said that God reveals Himself in two characters, even in His
relationship to Christ; He is God, and He is Father. And our blessings are
connected with this; that is, with His perfect nature as God, and with the
intimacy of positive relationship with Him as Father. The apostle does not
yet touch on the inheritance, nor on the counsels of God, with regard to
the glory of which Christ is to be the centre as a whole; but he speaks of
our relationship with God, of that which we are with God and before Him,
and not of our inheritance-of that which He has made us to be, and not of
that which He has given us. In verses 4-6 our own portion in Christ before
God is developed. Verse 4 depends on the name of God; verse 5, on that of
Father.
The character of God Himself is depicted in that which is ascribed to the
saints (v. 4). God could find His moral delight only in Himself and in that
which morally resembles Him. Indeed this is a universal principle. An
honest man can find no satisfaction in a man who does not resemble him in
this respect. With still greater reason God could not endure that which is
in opposition to His holiness, since, in the activity of His nature, He
must surround Himself with that which He loves and delights in. But, before
all, Christ is this in Himself. He is personally the image of the invisible
God. Love, holiness, blameless perfection in all His ways, are united in
Him. And God has chosen us in Him. In verse 4 we find our position in this
respect. First, we are before Him: He brings us into His presence. The love
of God must do this in order to satisfy itself. The love which is in us
also must be found in this position to have its perfect object. It is there
only that perfect happiness can be found. But this being so, it is needful
that we should be like God. He could not bring us into His presence in
order to take delight in us, and yet admit us there such as He could not
find pleasure in. He has therefore chosen us in Christ, that we should be
holy, without blame before Him in love. He Himself is holy in His
character, unblamable in all His ways, love in His nature. It is a position
of perfect happiness-in the presence of God, like God; and that, in Christ,
the object and the measure of divine affection. So God takes delight in us;
and we, possessing a nature like His own as to its moral qualities, are
capable of enjoying this nature fully and without hindrance, and of
enjoying it in its perfection in Him. It is also His own choice, His own
affection, which has placed us there, and which has placed us there in Him,
who, being His eternal delight, is worthy of it; so that the heart finds
its rest in this position, for there is agreement in our nature with that
of God, and we were also chosen to it, which shews the personal affection
that God has for us. There is also a perfect and supreme object with which
we are occupied.
Remark here that, in the relationship of which we here speak, the blessing
is in connection with the nature of God; therefore it is not said that we
are predestined to this according to the good pleasure of His will. We are
chosen in Christ to be blessed in His presence; it is His infinite grace;
but the joy of His nature could not (nor could ours in Him) be other than
it is, because such is His nature. Happiness could not be found elsewhere
or with another.
But in verse 5 we come to particular privileges, and we are predestined to
those privileges. "He has predestined us unto the adoption, according to
the good pleasure of his will." This verse sets before us, not the nature
of God, but the intimacy, as we have said, of a positive relationship.
Hence it is according to the good pleasure of His will. He may have angels
before Him as servants; it was His will to have sons.
Perhaps it might be said that, if admitted to take delight in the nature of
God, one could hardly not be in an intimate relationship; but the form, the
character of this relationship depends certainly on the sovereign will of
God. Moreover, since we possess these things in Christ, the reflection of
this divine nature and the relationship of son go together, for the two are
united in us. Still, we must remember that our participation in these
things depends on the sovereign will of God our Father; even as the means
of sharing them, and the manner in which we share them, is that we are in
Christ. God our Father, in His sovereign goodness, according to His
counsels of love, chooses to have us near Himself. This purpose, which
links us to Christ in grace, is strongly expressed in this verse, as well
as that which precedes it. It is not only our position which it
characterises, but the Father introduces Himself in a peculiar way with
regard to this relationship. The Holy Ghost is not satisfied with saying
"He has predestined us unto the adoption," but He adds "unto himself." One
might say this is implied in the word "adoption." But the Spirit would
particularise this thought to our hearts, that the Father chooses to have
us in an intimate relationship with Himself as sons. We are sons to Himself
by Jesus Christ, according to the good pleasure of His will. If Christ is
the image of the invisible God, we bear that image, being chosen in Him. If
Christ is a Son, we enter into that relationship.
These then are our relationships, so precious, so marvellous, with God our
Father in Christ. These are the counsels of God. We find nothing yet of the
previous condition of those who were to be called into this blessing. It is
a heavenly people, a heavenly family, according to the purposes and
counsels of God, the fruit of His eternal thoughts, and of His nature of
love-that which is here called the "glory of his grace." We cannot glorify
God by adding anything to Him. He glorifies Himself when He reveals
Himself. All this is therefore to the praise of the glory of His grace,
according to which He has acted towards us in grace in Christ; according to
which Christ is the measure of this grace, its form towards us, He in whom
we share it. All the fulness of this grace reveals itself in His ways
towards us-the original thoughts, so to speak, of God, which have no other
source than Himself, and in and by which He reveals Himself, and by the
accomplishment of which He glorifies Himself. And observe here, that the
Spirit does not say "the Christ," at the end of verse 6. When He speaks of
Him, He would put emphasis on the thoughts of God. He has acted towards us
in grace in the Beloved-in Him who is peculiarly the object of His
affections. He brings this characteristic of Christ out into relief when He
speaks of the grace bestowed upon us in Him. Was there an especial object
of the love, of the affection of God? He has blessed us in that object.
And where is it that He found us when He would bring us into this glorious
position? Who is it that He chooses to bless in this way? Poor sinners,
dead in their trespasses and sins, the slaves of Satan and of the flesh.
If it is in Christ that we see our position according to the counsels of
God, it is in Him also that we find the redemption that set us in it. We
have redemption through His blood, the remission of our sins. Those whom He
would bless were poor and miserable through sin. He has acted towards them
according to the riches of His grace. We have already observed, that the
Spirit brings out in this passage the eternal counsels of God with regard
to the saints in Christ, before He enters on the subject of the state from
which He drew them, when He found them in their condition of sinners here
below. Now the whole mind of God respecting them is revealed in His
counsels, in which He glorifies Himself. Therefore it is said, that that
which He saw good to do with the saints was according to the glory of His
grace. He makes Himself known in it. That which He has done for poor
sinners is according to the riches of His grace. In His counsels He has
revealed Himself; He is glorious in grace. In His work He thinks of our
misery, of our wants, according to the riches of His grace: we share in
them, as being their object in our poverty, in our need. He is rich in
grace. Thus our position is ordered and established according to the
counsels of God, and by the efficacy of His work in Christ-our position,
that is, in reference to Him. If we are to think here, where God's thoughts
and counsels are revealed, if remission and redemption come of this, we are
to think not according to our need as its measure, but according to the
riches of God's grace.
But there is more: God having placed us in this intimacy, reveals to us His
thoughts respecting the glory of Christ Himself. This same grace has made
us the depositaries of the settled purpose of His counsels, with regard to
the universal glory of Christ, for the administration of the fulness of
times. This is an immense favour granted us. We are interested in the glory
of Christ as well as blessed in Him. Our nearness to God and our
perfectness before Him enable us to be interested in the counsels of God as
to the purposed glory of His Son. And this leads to the inheritance
(compare John 14:28). Thus Abraham, though on lower ground, was the friend
of God. God our Father has given us to enjoy all blessings in heavenly
places ourselves; but He would unite all things in heaven and on the earth
under Christ as Head, and our relationship with all that is put under Him,
as well as our relationship with God His Father, depends on our position in
Him; it is in Him that we have our inheritance.
The good pleasure of God was to unite all that is created under the hand of
Christ. This is His purpose for the administration of the times in which
the result of all His ways shall be manifested.[see note #2]
In Christ we inherit our part, heirs of God, as it is said elsewhere,
joint-heirs of Christ. Here however the Spirit sets before us the position,
in virtue of which the inheritance has fallen to us, rather than the
inheritance itself. He ascribes it also to the sovereign will of God, as He
did before with regard to the special relationship of sons unto God. Remark
also here, that in the inheritance we shall be to the praise of His glory;
as in our relationship to Him we are to the praise of the glory of His
grace. Manifested in possession of the inheritance, we shall be the display
of His glory made visible and seen in us; but our relationships with Him
are the fruit, for our own souls, with Him and before Him, of the infinite
grace that has placed us in these relationships and made us capable of
them.
Such then, with regard to the glory bestowed on Him as man, are the
counsels of God our Father with respect to Christ. He shall gather together
in one all things in Him as their Head. And as it is in Him that we have
our true position as to our relationship with God the Father, so also is it
with regard to the inheritance bestowed upon us. We are united to Christ in
connection with that which is above us; we are so likewise with regard to
that which is below. The apostle is speaking here first of Jewish
Christians, who have believed in Christ before He is manifested; this is
the force of "we who have first trusted in Christ." If I may venture to use
a new word, "who have pre-trusted in Christ"-trusted in Him before He
appears. The remnant of the Jews in the last days will believe (like
Thomas) when they shall see Him. Blessed is he who shall have believed
without seeing. The apostle speaks of those among the Jews who had already
believed in Him.
In verse 13 he extends the same blessing to the Gentiles, which gives
occasion for another precious truth with regard to us-a thing that is true
of every believer, but that had special force with regard to those from
among the Gentles. God had put His seal on them by the gift of the Holy
Ghost. They were not, according to the flesh, heirs of the promises; but,
when they believed, God sealed them with the Holy Spirit of promise, who is
the earnest of the inheritance, both of the one and the other, Jews and
Gentiles, until the possession acquired by Christ should be delivered to
Him, until He should in fact take possession of it by His power-a power
which will allow no adversary to subsist. Remark here, that the subject is
not being born again, but a seal put on believers, a demonstration and
earnest of their future full participation in the heritage that belongs to
Christ-an inheritance to which He has a right through redemption, whereby
He has purchased all things to Himself, but which He will only appropriate
by His power when He shall have gathered together all the co-heirs to enjoy
it with Him.
The Holy Ghost is not the earnest of love. The love of God is shed abroad
in our hearts by the Holy Ghost who is given unto us. God loves us as He
will love us in heaven. Of the inheritance the Holy Ghost is but an
earnest. We do not yet possess anything of the inheritance. Then we shall
be to the praise of His glory. The glory of His grace is already revealed.
Thus we have here the grace which ordered the position of the children of
God-the counsels of God respecting the glory of Christ as Head over all-the
part which we have in Him as Heir-and the gift of the Holy Ghost to
believers, as the earnest and seal (until they are put in possession with
Christ) of the inheritance that He has won.
>From verse 15 to the end, we have the apostle's prayer for the saints,
flowing from this revelation-a prayer founded on the way in which the
children of God have been brought into their blessings in Christ, and
leading thus to the whole truth respecting the union of Christ and the
assembly, and the place which Christ takes in the universe that He created
as Son, and which He reassumes as man; and on the power displayed in
placing us, as well as Christ Himself, at the height of this position which
God has given us in His counsels. This prayer is founded on the title of
"God of our Lord Jesus Christ"; that of chapter 3 on the title of "Father
of our Lord Jesus Christ." There it is more communion than counsels. God is
called the Father of glory here, as being its source and author. But not
only is it said, "The God of our Lord Jesus Christ," but we shall see also
that Christ is viewed as man. God has wrought in Christ (v. 20), He has
raised Him from among the dead-has made Him sit at His right hand. In a
word, all that happened to Christ is considered as the effect of the power
of God who has accomplished it. Christ could say, "Destroy this temple, and
I will raise it up again in three days," for He was God; but here He is
viewed as man; it is God who raises Him up again.
There are two parts in this prayer: first, that they may understand what
the calling and the inheritance of God are; and secondly, what the power is
that puts them in possession of that which this calling confers upon
them-the same power which sets Christ at the right hand of God, having
raised Him from among the dead.
First, the understanding of the things given us. We find, it appears to me,
the two things which, in the previous part of the chapter, we have seen to
be the saint's portion-the hope of the calling of God, and the glory of His
inheritance in the saints. The first is connected with verses 3-5, that is,
our calling; the second, with verse 11, that is, the inheritance. In the
former we have found grace (that is, God acting towards us because He is
love); in the latter, the glory-man manifested as enjoying in His Person
and inheritance the fruits of the power and the counsels of God. God calls
us to be before Him, holy and unblamable in love, and at the same time to
be His sons. The glory of His inheritance is ours. Take notice that the
apostle does not say "our calling," although we are the called. He
characterises this calling by connecting it with Him who calls in order
that we may understand it according to its excellence, according to its
true character. The calling is according to God Himself. All the
blessedness and character of this calling are according to the fulness of
His grace-are worthy of Himself. It is this which we hope for. It is also
His inheritance, as the land of Canaan was His, as He had said in the law,
and which nevertheless He inherited in Israel. Even so the inheritance of
the whole universe, when it shall be filled with glory, belongs to Him, but
He inherits it in the saints. It is the riches of the glory of His
inheritance in the saints. He will fill all things with His glory, and it
is in the saints that He will inherit them. These are the two parts of the
first thing to which the eyes of the saints were to be opened. By the
calling of God we are called to enjoy the blessedness of His presence, near
to Himself, to enjoy that which is above us. The inheritance of God applies
to that which is below us, to created things, which are all made subject to
Christ, with whom and in whom we enjoy the light of the presence of God
near to Him. The apostle's desire is, that the Ephesians may understand
these two things.
The second thing that the apostle asks for them is, that they may know the
power already manifested, which had already wrought to give them part in
this blessed and glorious position. For, even as they were introduced by
the sovereign grace of God into the position of Christ before God His
Father; so also the work which has been wrought in Christ, and the display
of the power of God, which took place in raising Him from the grave to the
right hand of God the Father above every name that is named, are the
expression and the model of the action of the same power which works in us
who believe, which has raised us from our state of death in sin to have
part in the glory of this same Christ. This power is the basis of the
assembly's position in her union with Him and of the development of the
mystery according to the purposes of God. In person Christ raised up from
among the dead is set at the right hand of God, far above all power and
authority, and above every name that is named among the hierarchies by
which God administers the government of the world that now is, or among
those of the world to come. And this superiority exists, not only with
regard to His divinity, the glory of which changes not, but with regard to
the place given Him as man; for we speak here-as we have seen-of the God of
our Lord Jesus Christ. It is He who has raised Him from the dead, and who
has given Him glory and a place above all; a place of which no doubt He was
personally worthy, but which He receives, and ought to receive, as man from
the hand of God, who has established Him as Head over all things, uniting
the assembly to Him as His body, and raising up the members from their
death in sins by the same power as that which raised up and exalted the
Head-quickening them together with Christ, and seating them in the heavenly
places in Him, by the same power that exalted Him. Thus the assembly, His
body, is His fulness. It is indeed He who fills all in all, but the body
forms the complement of the Head. It is He, because He is God as well as
man, who fills all things-and that, inasmuch as He is man, according to the
power of redemption, and of the glory which He has acquired; so that the
universe which He fills with His glory enjoys it according to the stability
of that redemption from the power and effect of which nothing can withdraw
it.[see note #3]
It is He, I repeat, who fills the universe with His glory; but the Head is
not isolated, left, so to speak, incomplete as such, without its body. It
is the body that completes it in that glory, as a natural body completes
the head; but not to be the head or to direct, but to be the body of the
head, and that the head should be the head of its body. Christ is the Head
of the body over all things. He fills all in all, and the assembly is His
fulness. This is the mystery in all its parts. Accordingly we may observe
that it is when Christ (having accomplished redemption) was exalted to the
right hand of God, that He takes the place in which He can be the Head of
the body.
Marvellous portion of the saints, in virtue of their redemption, and of the
divine power that wrought in the resurrection of Christ, when He had died
under our trespasses and sins, and set Him at the right hand of God: a
portion which, save His personal session at the right hand of the Father,
is ours also through our union with Him!
