A number of typographical errors have been corrected, and two minor changes have been made to the book's formatting. There is a full list of emendations at the end. The book's inconsistent hyphenation has been preserved, with an educated guess made as to whether those hyphens appearing at ends of the line were intended by the author, or just added because the word was broken at that point.
EXPOSITIONS OF HOLY SCRIPTURE
ALEXANDER MACLAREN, D. D., Litt. D.
* * * * *
EPHESIANS EPISTLES OF ST. PETER AND ST. JOHN
New York George H. Doran Company
EXPOSITIONS OF HOLY SCRIPTURE
ALEXANDER MACLAREN, D. D., Litt. D.
PAGE SAINTS AND FAITHFUL (Eph i. 1) 1
'ALL SPIRITUAL BLESSINGS' (Eph. i. 3) 8
'ACCORDING TO'—I. (Eph. i. 5, 7) 18
'ACCORDING TO'—II. (Eph. i. 7) 26
GOD'S INHERITANCE AND OURS (Eph. i. 11, 14) 35
THE EARNEST AND THE INHERITANCE (Eph. i. 14) 43
THE HOPE OF THE CALLING (Eph. i. 18) 52
GOD'S INHERITANCE IN THE SAINTS (Eph. i. 18) 62
THE MEASURE OF IMMEASURABLE POWER (Eph. i. 19, 20) 72
THE RESURRECTION OF DEAD SOULS (Eph. ii. 4, 5) 81
'THE RICHES OF GRACE' (Eph. ii. 7) 91
SALVATION: GRACE: FAITH (Eph. ii. 8, R.V.) 98
GOD'S WORKMANSHIP AND OUR WORKS (Eph. ii. 10) 108
THE CHIEF CORNER-STONE (Eph. ii. 20, R.V.) 118
'THE WHOLE FAMILY' (Eph. iii. 15) 128
STRENGTHENED WITH MIGHT (Eph. iii. 10) 132
THE INDWELLING CHRIST (Eph. iii. 17) 142
LOVE UNKNOWABLE AND KNOWN (Eph. iii. 18, 19) 151
THE PARADOX OF LOVE'S MEASURE (Eph. iii. 18) 162
THE CLIMAX OF ALL PRAYER (Eph. iii. 19) 171
MEASURELESS POWER AND ENDLESS GLORY (Eph. iii. 20, 21) 180
THE CALLING AND THE KINGDOM (Eph. iv. 1; Rev. iii. 4) 194
'THE THREEFOLD UNITY' (Eph. iv. 5) 203
'THE MEASURE OF GRACE' (Eph. iv. 7, R.V.) 207
THE GOAL OF PROGRESS (Eph. iv. 13, R.V.) 216
CHRIST OUR LESSON AND OUR TEACHER (Eph. iv. 20, 21) 224
A DARK PICTURE AND A BRIGHT HOPE (Eph. iv. 22) 233
THE NEW MAN (Eph. iv. 24) 247
GRIEVING THE SPIRIT (Eph. iv. 30) 262
GOD'S IMITATORS (Eph. v. 1) 270
WHAT CHILDREN OF LIGHT SHOULD BE (Eph. v. 8) 277
THE FRUIT OF THE LIGHT (Eph. v. 9, R.V.) 286
PLEASING CHRIST (Eph. v. 10) 295
UNFRUITFUL WORKS OF DARKNESS (Eph. v. 11) 303
PAUL'S REASONS FOR TEMPERANCE (Eph. v. 11-21) 313
SLEEPERS AT NOONDAY (Eph. v. 14) 318
REDEEMING THE TIME (Eph. v. 15, 16) 327
'THE PANOPLY OF GOD' (Eph. vi. 13) 337
'THE GIRDLE OF TRUTH' (Eph. vi. 14, R.V.) 343
'THE BREASTPLATE OF RIGHTEOUSNESS' (Eph. vi. 14) 350
A SOLDIER'S SHOES (Eph. vi. 15) 353
THE SHIELD OF FAITH (Eph. vi. 16) 361
'THE HELMET OF SALVATION' (Eph. vi. 17) 367
'THE SWORD OF THE SPIRIT' (Eph. vi. 17) 373
PEACE, LOVE, AND FAITH (Eph. vi. 23) 381
THE WIDE RANGE OF GOD'S GRACE (Eph. vi. 24) 391
SAINTS AND FAITHFUL
'The saints which are at Ephesus and the faithful in Christ Jesus.'—Eph. i. 1.
That is Paul's way of describing a church. There were plenty of very imperfect Christians in the community at Ephesus and in the other Asiatic churches to which this letter went. As we know, there were heretics amongst them, and many others to whom the designation of 'holy' seemed inapplicable. But Paul classes them all under one category, and describes the whole body of believing people by these two words, which must always go together if either of them is truly applied, 'saints' and 'faithful.'
Now I think that from this simple designation we may gather two or three very obvious indeed, and very familiar and old-fashioned, but also very important, thoughts.
I. A Christian is a saint.
We are accustomed to confine the word to persons who tower above their brethren in holiness and manifest godliness and devoutness. The New Testament never does anything like that. Some people fancy that nobody can be a saint unless he wears a special uniform of certain conventional sanctities. The New Testament does not take that point of view at all, but regards all true believers in Jesus Christ as being, therein and thereby, saints.
Now, what does it mean by that? The word at bottom simply signifies separation. Whatever is told off from a mass for a specific purpose would be called, if it were a thing, 'holy.' But there is one special kind of separation which makes a person a saint, and that is separation to God, for His uses, in obedience to His commandment, that He may employ the man as He will. So in the Old Testament the designation 'holy' was applied quite as much to the high priest's mitre or to the sacrificial vessels of the Temple as it was to the people who used them. It did not imply originally, and in the first place, moral qualities at all, but simply that this person or that thing belonged to God. But then you cannot belong to God unless you are like Him. There can be no consecration to God except the heart is being purified. So the ordinary meaning of holiness, as moral purity and cleanness from sin, necessarily comes from the original meaning, separation and devotion to the service of God.
Thus we get the whole significance of Christian holiness. We are to belong to God, and to know that we do belong to Him. We are to be separated from the mass of people and things that have no consciousness of ownership and do not yield themselves up to Him for His use. But we cannot belong to Him, and be devoted to His service, unless we are being made day by day pure in heart, and like Him to whom we say that we belong. A human being can only be God's by the surrender of heart and will, and through the continual appropriation into his own character and life, of righteousness and purity like that which belongs to God. Holiness is God's stamp upon a man, His 'mark,' by which He says—This man belongs to Me. As you write your name in a book, so God writes His name on His property, and the name that He writes is the likeness of His own character.
Note, again, that in God's church there is no aristocracy of sanctity, nor does the name of saint belong only to those who live high above the ordinary tumults of life and the secularities of daily duty. You may be as true a saint in a factory—ay! and a far truer one—than in a hermitage. You do not need to cultivate a mediaeval or Roman Catholic type of ascetic piety in order to be called saints. You do not need to be amongst the select few to whom it is given here upon earth, but not given without their own effort, to rise to the highest summits of holy conformity with the divine will. But down amongst all the troubles and difficulties and engrossing occupations of our secular work, you may be living saintly lives; for the one condition of being holy is that we should know whose we are and whom we serve, and we can carry the consciousness of belonging to Him into every corner of the poorest, most crowded, and most distracted life, recognising His presence and seeking to do His will. The saint is the man who says, 'O Lord, truly I am Thy servant; Thou hast loosed my bonds.' Because He has loosed my bonds, the bonds that held me to my sins, He has therein fastened me with far more stringent bonds of love to the sweet and free service of His redeeming love. All His children are His saints.
The Old Testament ritual had one sacrifice which carried this truth in it. It is the first prescribed in the Book of Leviticus, the ceremonial book—namely, the burnt offering. Its especial meaning was this, that the whole man is to be laid upon God's altar and there consumed in the fire of a divine love. It began with expiation, as all sacrifices must, and on the footing of expiation there followed the transformation, by the fire of God, from gross earthliness into vapour and odour which went up in wreaths of fragrance acceptable to God. So we are to be laid upon the divine altar. So, because we have been accepted in the Beloved, and have received the atonement for our sins through His great sacrifice, we are to be consecrated to His service and, touched by the fire which He sends down, we are to be changed into a sweet odour acceptable to Him as were 'the saints which are in Ephesus.'
II. Further, Christian men are saints because they are believers.
'The saints' and 'the faithful' are not two sets of people, but one. The Apostle starts, as it were, on the surface, and goes down; takes off the uppermost layer and lets us see what is below it; begins with the flowers or the fruit, and then carries us to the root. The saints are saints because they are first of all faithful. 'Faithful' here, of course, does not mean, as it usually does in our ordinary language, 'true' and 'trusty,' 'reliable' and 'keeping our word,' but it means simply 'believing'; having faith, not in the sense of fidelity, but in the sense of trust.
So, then, here is Paul's notion—and it is not only Paul's notion, it is God's truth—that the only way by which a man ever comes to realise that he belongs to God, and to yield himself in glad surrender to His uses, and so to become pure and holy like Him whom He loves and aspires to, is by humble faith in Jesus Christ. If you want to talk in theological terminology, sanctification follows upon faith. It is when we believe and trust in Jesus Christ that all the great motives begin to tell upon life and heart, which deliver us from our selfishness, which bind us to God, which make it a joy to do anything for His service, which kindle in our hearts the flame of fructifying and consecrating and transforming love. Faith, the simple reliance of a desperate and therefore trusting heart upon Jesus Christ for all that it needs, is the foundation of the loftiest elevation and attainment of the Christian character. We begin down there that we may set the shining topstone of 'Holiness to the Lord' upon the heaven-pointing summit of our lives.
Note how here Paul sets forth the object of our faith and the blessedness of it. I do not think I am forcing too much meaning into his words when I ask you to notice with what distinct emphasis and intentional fulness he employs the double name of our Lord here to describe the object upon which our faith fixes, 'Faithful in Christ Jesus.' We must lay hold of the Manhood, and we must lay hold of the office. We must rest our soul's salvation on Him as our brother, Jesus who was incarnate in sinful flesh for us; and we must also rest it on Him as God's anointed, who came in human flesh to fulfil the divine loving-kindness and purposes, and in that flesh to die. A faith in a Jesus who was not a Christ would not sanctify; a faith in a Christ who is not Jesus would be impalpable and impotent. We must take the two together, believing and feeling that we lay hold upon a loving Man, 'bone of our bone and flesh of our flesh'; and also upon Him who in His very humanity is the Messenger and Angel of God's covenant; the Christ for whom the way has been being prepared from the beginning, and who has come to fulfil all the purposes of the divine heart.
And notice, too, how there is suggested here also, the blessedness of that faith, inasmuch as it is a faith in Christ. The New Testament speaks in diverse ways about the relation between the believing soul and Jesus Christ. It sometimes speaks of faith as being towards Him, and that suggests the going out of a hand that, as it were, stretches towards what it would lay hold of. It sometimes speaks of faith as being on Him, which suggests the idea of a building on its foundation, or a hand leaning on a support. And it sometimes speaks, as here, of faith being 'in Him,' which suggests the folded wings of the dove that has found its nest, the repose of faith, the quiet rest in the Lord, and 'waiting patiently for Him.' Such trust so directed is the one condition of such tranquillity. Then, again, note a Christian is all that he is because he is 'in Christ.' That phrase 'in Him' is in some sense the keynote of this Epistle to the Ephesians. If you will look over the letter, and pick out all the connections in which the expression 'in Him' occurs, I think you will be astonished to see how rich and full are its uses, and how manifold the blessings of which it is the condition. But the use which Paul makes of it here is just this—everything in our Christian life depends upon our being rooted and grafted in Jesus. Dear brethren, the main weakness, I believe, of what is called Evangelical Christianity has been that it has not always kept true to the proportionate prominence which the New Testament gives to the two thoughts, 'Christ for us,' and 'Christ in us.' For one sermon that you have heard which has dwelt earnestly and believingly on the thought of the indwelling Christ and the Christian indwelling in Him, you have heard a hundred about the Sacrifice on the Cross for sins, and the great atonement that was made by it. Those of you, who have listened to me from Sunday to Sunday, know that I am not to be charged with minimising or neglecting that truth, but I want to lay upon all your hearts this earnest conviction, that a gospel which throws into enormous prominence 'Christ for us,' and into very small prominence 'Christ in us,' is lame of one foot, is lopsided, untrue to the symmetry and proportion of the Gospel as it is revealed in the New Testament, and will never avail for the nourishment and maturity of Christian souls. 'Christ for us' by all means, and for evermore, but 'Christ in us,' or else He will not be 'for us.'
III. Lastly, a Christian may be a saint, and a believer, and in Christ Jesus, though he is in Ephesus.
Many of you know that probably the words 'in Ephesus' are no part of the original text of this epistle, which was apparently a circular letter, in which the designation of the various churches to which it was sent was left blank, to be filled in with the name of each little community to which Paul's messenger from Rome carried it. The copy from which our text was taken had probably been delivered at Ephesus; and, at any rate, one of the copies would go there. What was Ephesus? Satan's very headquarters and seat in Asia Minor, a focus of idolatry, superstition, wealth, luxury springing from commerce, and moral corruption. 'Great is Diana of the Ephesians.' The books of Ephesus were a synonym for magical books. Many of us know how rotten to the core the society of that great city was. And there, on the dunghill, was this little garden of fragrant and flowering plants. They were 'saints in Christ Jesus,' though they were 'saints in Ephesus.'
Never mind about surroundings. It is possible for us to keep ourselves in the love of God, and in the fellowship of His Son wherever we are, and whatever may lie around us. You and I have too to live in a big, wicked city, and to work out our religion in a society honeycombed with corruption, because of commerce and other influences. Do not let us forget that these people whom Paul called 'saints' and 'faithful' had a harder fight to wage than we have, with less to hearten and strengthen them in it. Only remember if the 'saints in Ephesus' are to be 'in Christ,' they need to keep themselves very straight up. The carbonic acid gas is heavy and goes down to the bottom of the cave, and if a man will walk bolt upright, he will keep his nostrils above it; but if he stoops, he will get down into it. Walk straight up, with your head erect, looking to the Master, and your respiratory organs will be above the poison. If we are to be in Christ when we are in Ephesus, we need to keep ourselves separate and faithful, and to keep ourselves in Christ. If the diver comes out of the diving-bell he is drowned. If he keeps inside its crystal walls he may be on the bottom of the ocean, but he is dry and safe. Keep in the fortress by loyal faith, by humble realisation of His presence, by continual effort, and 'nothing shall by any means harm you,' but 'your lives shall be holy, being hid with Christ in God.'
'ALL SPIRITUAL BLESSINGS'
'Blessed be God ... who hath blessed us with all spiritual blessings in heavenly places in Christ.'—Eph. i. 3.
It is very characteristic of Paul's impetuous fervour and exuberant faith that he begins this letter with a doxology, and plunges at once into the very heart of his theme. Colder natures reach such heights by slow degrees. He gains them at a bound, or rather, he dwells there always. Put a pen into his hand, and it is like tapping a blast furnace; and out rushes a fiery stream at white heat. But there is a great deal more than fervour in the words. In the rush of his thoughts there is depth and method. We come slowly after, and try by analysing and meditation to recover some of the fervour and the fire of such utterances as this.
Notice that buoyant, joyous, emphatic reiteration: 'Blessed,' 'blest,' 'blessings.' That is more than the fascination exercised over a man's mind by a word; it covers very deep thoughts and goes very far into the centre of the Christian life. God blesses us by gifts; we bless Him by words. The aim of His act of blessing is to evoke in our hearts the love that praises. We receive first, and then, moved by His mercies, we give. Our highest response to His most precious gifts is that we shall 'take the cup of salvation, and call upon the name of the Lord,' and in the depth of thankful and recipient hearts shall say, 'Blessed be God who hath blessed us.'
Now I think that I shall best bring out the deep meaning of these words if I simply follow them as they lie before us. I do not wish to say anything about our echo in blessing God. I wish to speak about the original sweet sound, His blessing to us.
I. And I note, first of all, the character and the extent of these blessings which are the constituents of the Christian life.
'All spiritual blessings,' says the Apostle. Now, I am not going to weary you with mere exegetical remarks, but I do want to lay stress upon this, that, when the Apostle speaks about 'spiritual blessings,' he does not merely use that word 'spiritual' as defining the region in us in which the blessings are given, though that is also implied; but rather as pointing to the medium by which they are conferred. That is to say, he calls them 'spiritual,' not because they are, unlike material and outward blessings, gifts for the inner man, the true self, but because they are imparted to the waiting spirit by that Divine Spirit who communicates to men all the most precious things of God. They are 'spiritual' because the Holy Spirit is the medium of communication by which they reach men's spirits.
And I may just pause for one moment—and it shall only be for a moment—to point out to you how in-woven into the very texture of the writer's thoughts, and all the more emphatic because quite incidental, and needing to be looked for to be found, is here the evidence of his believing that the name of God was God the Father, Son, and Holy Spirit. For it is the Father who is the Giver, the Son who is the Reservoir, the Spirit who is the Communicator, of these spiritual gifts. And I do not think that any man could have written these words of my text, the main purpose of which is altogether different to setting forth the mystery of the divine nature, unless he had believed in God the Father, Son, and Holy Ghost.
But, apart altogether from that, let me remind you in one sentence of how the gifts which thus come to men by that Divine Spirit derive their characteristic quality from their very medium of communication. There are many other blessings for which we have to say, 'Blessed be God'; for all the gifts that come from 'the Father of Lights' are light, and everything that the Fountain of sweetness bestows upon mankind is sweet, but earthly blessings are but the shadow of blessing. They remain without us, and they pass. And if they were all for which we had to praise God, our praises had need to be often checked by sobs and tears, and often very doubtful and questioning. If there were none other but such, and if this poor life were all, then I do not think it would be true that it is
'better to have loved and lost, Than never to have loved at all.'
It is but a quavering voice of praise, with many a sob between, that goes up to bless God for anything but spiritual blessings. Though it is true that all which comes from the Father of Lights is light, the sorrows and troubles that He sends have the light terribly muffled in darkness, and it needs strong faith and insight to pierce through the cloud to see the gleam of anything bright beneath. But when we turn to this other region, and think of what comes to every poor, tremulous, human heart, that likes to take it through that Divine Spirit—the forgiveness of sins, the rectification of errors, the purification of lusts and passions, the gleams of hope on the future, and the access with confidence into the standing and place of children; oh, then surely we can say, 'Blessed be God for spiritual blessings.'
But if the word which defines may thus seem to limit, the other word which accompanies it sweeps away every limit; for it calls upon us to bless God for all spiritual blessings. That is to say, there is no gap in His gift. It is rounded and complete and perfect. Whatever a man's needs may require, whatever his hopes can dream, whatever his wishes can stretch out towards, it is all here, compacted and complete. The spiritual gifts are encyclopaediacal and all-sufficient. They are not segments, but completed circles. When God gives He gives amply.
II. So much, then, for the first point; now, in the second place, note the one divine act by which all these blessings have been bestowed.
'Blessed be God who has given'; or, still more definitely, pointing to some one specific moment and deed in which the benefaction was completed, 'Blessed be God who gave.'
When? Well, ideally in the depths of His own eternal mind the gift was complete or ever the recipients were created to receive it, and historically the gift was complete in the act of redemption when He spared not His Own Son, but gave Him up unto the death for us all. A man may destine an estate for the benefit of some community which for generations long may continue to enjoy its benefits, but the gift is complete when he signs the deed that makes it over. Humphrey Chetham gave the boys in his school to-day their education when, centuries ago, he assigned his property to that beneficent purpose. So, away back in the mists of Eternity the gift was completed, and the signature was put to the deed when Jesus Christ was born, and the seal was added when Jesus Christ died. 'Blessed be God who hath given.'
So, then, we may not only draw the conclusion which the Apostle drew, 'how shall He not with Him also freely give us all things?' but we can draw an even grander one, 'Has He not with Him also freely given us all things?' And we possess them all to-day if our hearts are resting on Jesus Christ. The limit of the gift is only in ourselves. All has been given, but the question remains how much has been taken.
Oh, Christian men and women, there is nothing that we require more than to have what we have, to possess what is ours, to make our own what has been bestowed. You sometimes hear of some beggar, or private soldier, or farm labourer, who has come all at once into an estate that was his, years before he knew anything about it. There is such a boundless wealth belonging by right, and by the Giver's gift, to every Christian soul; and yet, here are we, many of us, like the paupers who sometimes turn up in workhouses, all in rags, and with deposit-receipts for L200 or L300 stitched into the rags, that they get no good out of. Here are we, with all that wealth, paupers still. Be sure that you have what you have. Do you remember the exhortation to a valiant effort in one of the stories in the Old Testament—'Know ye that Ramoth-gilead is ours, and we take it not?' And that is exactly what is true about hosts of professing Christians who have not, in any real sense, the possession of what God has given them. It is well to ask, for our desires are the measures of our capacities. It is well to ask, but we very often ask when what is wanted is not that we should get more, but that we should utilise what we have. And we make mistakes therein, as if God needed to be besought to give, when all the while it is we who need to be stirred up to grasp and keep the things that are freely given to us of God.
III. In the next place, notice the one place where all these blessings are kept.
'Blessed be God who has blessed us with all spiritual blessings in heavenly places.' 'In heavenly places.' Now that does not merely define the region of origin, the locality where they originated or whence they come. It does do that, but it does a great deal more. It does not merely tell us, as we often are disposed to think that it does, that 'every good and every perfect gift is from above, and cometh down'—though that is perfectly true, but it means much rather that in order to get the gift we must go up. They are in the heavenly places, and they cannot live anywhere else. They have been sticking shrubs in tubs outside our public buildings this last week. How long will they keep their leaves and their freshness? How soon will they need to be shifted and taken back again to the sweeter air, where they can flourish? God's spiritual gifts cannot grow in smoke and dirt and a polluted atmosphere. And if a professing Christian man lives his life on the low levels he will have very few of the heavenly gifts coming down to him there. And that is the reason—the reason above all others—why, with such a large provision made for all possible necessities and longings of all sorts, people who call themselves Christians go up and down the world feeble and poor, and with little enjoyment of their religion, and having verified scarcely anything of the great promises which God has given them.
Brother, according to the old word with which the Mass used to begin, 'Sursum corda'—up with your hearts! The blessings are in the heavens, and if we want them we must go where they are. It is not enough to drink sparing draughts from the stream as it flows through the plain. Travel up to the headwaters, where the great pure fountain is, that gushes out abundant and inexhaustible. The gifts are heavenly, and there they abide, and thither we must mount if we would possess them.
Now that this understanding of the words is correct I think is clearly shown by a verse in the next chapter, where we find the very same phrase employed. In this connection the Apostle says that 'God hath raised us up together in heavenly places in Christ Jesus.' That is to say, the true ideal of the Christian life is that, even here and now, it is a life of such intimate union and incorporation with Jesus Christ as that where He is we are, and that even whilst we tabernacle upon earth and move about amongst its illusions and changing scenes, in the depth of our true being we may be fixed, and sit at rest with Christ where He is.
Do not dismiss that as mere pulpit rhetoric. Do not say that it is mystical and incomprehensible, and cannot be reduced into practice amidst the distractions of daily life. Brethren, it is not so! Jesus Christ Himself said about Himself that He came down from heaven, and that though He did, even whilst He wore the likeness of the flesh, and was one of us, He was 'the Son of Man which is in Heaven,' when He lay in the manger, when He worked at the carpenter's bench in Nazareth, when He walked with weary feet those blessed acres, when He hung, for our advantage, on the bitter Cross. And that was no incommunicable property of His mysterious nature, but it was the typical example of what it is possible for manhood to be. And you and I, if we are to possess in any measure corresponding with the gift of Christ the spiritual blessing which God bestows, must have our lives 'hid with Christ in God,' and sit together with Him in the heavenly places.
IV. Lastly, note the one Person in whom all spiritual blessings are enshrined.
'In the heavenly places in Christ Jesus.' You cannot separate between Him and His gifts, neither in the way of getting Him without them, nor in the way of getting them without Him. They are Himself, and in the deepest analysis all spiritual blessings are reducible to one—viz. that the Spirit of Jesus Christ Himself shall dwell with us.
Now, that union by which it is possible for poor, empty, sinful creatures to be filled with His fulness, animated with His life, strengthened with His omnipotence, and sanctified by His indwelling—that union is the very kernel of this Epistle to the Ephesians.
I dare say I have often drawn your attention to the singular emphasis and repetition with which that phrase 'in Christ' occurs throughout the letter. Just take the two or three instances of it that I gather as I speak. In this first chapter we read, 'the faithful in Jesus Christ.' Then comes our text, 'blessings in heavenly places in Christ.' Then, in the very next verse, we read, 'chosen us in Him.' Then, a verse or two after, we have 'accepted in the Beloved,' which is immediately followed by, 'in whom we have redemption through His blood.' Then, again, 'that He might gather together in one all things in Christ, in whom also we have obtained the inheritance.' I need not make other quotations, but throughout the letter every blessing that can gladden or sanctify the human spirit is regarded by the Apostle as being stored and shrined in Jesus Christ: inseparable from Him, and therefore to be found by us only in union with Him.
And that is the point of all which I want to say—viz. that, inasmuch as all spiritual blessings that a soul can need are hived in Him in whom is all sweetness, the way, and the only way, to get them is that we, too, should pass into Him and dwell in Jesus Christ. It is His own teaching: 'I am the Vine, ye are the branches. Abide in Me. Separate from Me ye can do nothing,' and get nothing, and are nothing.
Oh, brethren! it is well that all our treasures should be in one place. It is better that they should all be in One Person. And if only we will lay our poor emptiness by the side of His fulness there will pass over from that infinite abundance and sufficiency everything that we can require.
We abide in Him by faith, by meditation, by love, by submission, by practical obedience, and, if we are wise, the effort of our lives will be to keep close to that Lord. As long as we keep touch with Him we have all and abound. Break the connection by wandering away, in thought and desire, by indulgence in sin, by letting earthly passions surge in and separate us from Him—break the connection by rebellion, by making ourselves our own ends and lords, and it is like switching off the electricity. Everything falls dead. You cannot have Christ's blessing unless you take Christ.
And so, dear brethren, 'abide in Me and I in you.' There is nothing else that will make us blessed; there is nothing else that will meet all the circumference of our necessities; there is nothing else that will quiet our hearts, will sanctify our understandings. Christ is yours if 'ye are Christ's.' 'Of His fulness have all we received,' for it all became ours when we became His, and Christian growth on earth and heaven is but the unfolding of the folded graces that are contained in Him. We possess the whole Christ, but eternity is needed to disclose all the unsearchable riches of our inheritance in Him.
'According to the good pleasure of His will, ... According to the riches of His grace.'—Eph. i. 5, 7.
That phrase, 'according to,' is one of the key-words of this profound epistle, which occurs over and over again, like a refrain. I reckon twelve instances of it in three chapters of the letter, and they all introduce one or other of the two thoughts which appear in the two fragments that I have taken for my text. They either point out how the great blessings of Christ's mission have underlying them the divine purpose, or they point out how the process of the Christian life in the individual has for its source and measure the abundances, the wealth of the grace and the power of God. So in both aspects the facts of earth are traced up to, and declared to be, the outcome of the heavenly depths, and that gives solemnity, grandeur, elevation, to this epistle all its own. We are carried, as it were, away up into the recesses of the mountains of God, and we look down upon the unruffled, mysterious, deep lake, from which come the rivers that water all the plains beneath.
Now of these two types of reference to the divine will and the divine wealth, I should like to gather together the instances, as they occur in this letter, in so far as I can, in the course of a sermon, touching them, it must be, very imperfectly. But I fear that it is impossible to deal with both the phases of this 'according to,' in one discourse. So I confine myself to that which is suggested by the first of our two texts, in the hope that some other day we may be able to overtake the other. So then, we have set before us here the Christian thought of the divine will which underlies, and therefore is manifest by, the work of Jesus Christ, in its whole sweep and breadth. And I just take up the various instances in which this expression occurs in a great variety of forms, but all retaining substantially the same meaning.
I. Note that that divine will which underlies and is operative in, and therefore is certified to us by the whole work of Jesus Christ, in its facts and its consequences, is a 'good pleasure.'
Now there are few thoughts which the history of the world has shown to be more productive of iron and steel in the human character than that of the sovereign will of God. That made Islam, and is the secret of its power to-day, amidst its many corruptions. Because these wild desert tribes were all stiffened, or I might say inflamed, by that profound conviction, the sovereign will of God, they came down like a hammer upon that corrupt so-called Christian Church, and swept it off the face of the earth, as it deserved to be swept. And the same thought of the sovereign will, of which we are but instruments—pawns on its chessboard—made the grand seventeenth century Puritanism in England, and its sister type of men and of religion in Holland. For this is a historically proved thesis, that there is nothing which so contributes to the formation, and valuation of, and the readiness to die for, civil liberty, as the firm grasp of that thought of the divine sovereignty. Just because a man realises that the will of God is supreme over all the earth, he rebels against all forms of human despotism.
But with all the good that is in that great thought—and the Christianity of this day sorely wants the strength that might be given it by the exhibition of that steel medicine—it wants another, 'the good pleasure of His will.' And that word, 'good pleasure,' does not express, as I think, in Paul's usage of it, the simple notion of sovereignty, but always the notion of a benevolent sovereignty. It is 'the good pleasure'—as it is put in another place by the same Apostle—'of His goodness.' And that thought, let in upon the solemnity and severity of the other one, is all that it needs in order to make the man who grasps it not only a hero in conflict, and a patient martyr in endurance, but a child in his Father's house, rejoicing in the love of his Father everywhere and always.
Paul would have us believe that if we will take the work of Jesus Christ in the facts of His life, and its results upon humanity, as our horn-book and lesson, we shall draw from that some conceptions of the great thing that underlies it, 'the good pleasure of His will.' We stand in front of this complex universe, and some of us say: 'Law'; and some of us say: 'A Lawgiver behind the law; a Person at the heart of all things'; but unless we can say: 'And in the heart of the Person a will, which is the expression of a steadfast, omnipotent love,' then the world seems to me to be a place of unsolvable riddles and a torture-house. There goes the great steam-roller along the road. Everybody can see that it crushes down, and makes its own path. Who drives it? The steam in the boiler, or is there a hand on the lever? And what drives the hand? Christianity answers, and answers with unfaltering lip, rising clear above contradictions apparent and difficulties real, 'The good pleasure of His will,' and there men can rest.
Then there is another step. Another form in which this 'according to' appears in this letter is, if we adopt the rendering, which I am disposed to do in the present case, of the Authorised Version rather than of the Revised, 'according to His good pleasure ... which He hath purposed in Himself.' The Revised Version says, 'Which He hath purposed in Him,' and that is a perfectly possible rendering. But to me the old one is not only more eloquent, but more in accordance with the connection. So I venture to accept it without further ado—'His good pleasure which He hath purposed in Himself.'
That brings us into the presence of that same great thought, which in another aspect is expressed in saying 'His name is Jehovah,' and in yet another aspect is expressed in saying 'God is love,' viz. the thought which sounds familiar, but which has in it depths of strength and illumination and joy, if we rightly ponder it, that, to use human words, the motive of the divine action is all found within the divine nature.
We love one another because we discern, or think we discern, lovable qualities in the being on whom our love falls. God loves because He is God. That great artesian fountain wells up from the depths, by its own sweet impulse, and pours itself out; and 'the good pleasure of His goodness' has no other explanation than that it is His nature and property to be merciful. And so, dear brethren, we get clean past what has sometimes been the misapprehension of good people, and has oftener been the caricatured representation of Evangelical truth which its enemies have put forth—that God was made to love and pity by reason of the sacrifice of the Son, whereas the very opposite is the case. God loves, therefore He sent His Son, 'that whosoever believeth in Him should not perish but have everlasting life,' and the notion of the Cross of Christ as changing the divine heart is as far away from Evangelical truth as it is from the natural conceptions that men form of the divine nature. We shake hands with our so-called antagonists and say, 'Yes! we believe as much as you do that God does not love us because Christ died, but we believe what perhaps you do not, that Christ died because God loves us, and would save us.' 'The good pleasure which He hath purposed in Himself.'
Then, still further, there is another aspect of this same divine will brought out in other parts of this letter, of which this is a specimen, '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 fulness of the times He might gather together in one all things in Christ,' which, being turned into more modern phraseology, is just this—that the great aim of that divine sovereign will, self-originated, full of loving-kindness to the world, is to manifest to all men what God is, that all men may know Him for what He is, and thereby be drawn back again, and grouped in peaceful unity round His Son, Jesus Christ. That is the intention which is deepest in the divine heart, the desire which God has most for every one of us. And when the Old Testament tells us that the great motive of the divine action is for 'My own Name's sake,' that expression might be so regarded as to disclose an ugly despot, who only wants to be reverenced by abject and submissive subjects. But what it really means is this, that the divine love which hovers over its poor, prodigal children because it is love, and, therefore, lovingly delights in a loving recognition and response, desires most of all that all the wanderers should see the light, and that every soul of man should be able to whisper, with loving heart, the name, 'Abba! Father!' Is not that an uplifting thought as being the dominant motive which puts in action the whole of the divine activity? God created in order that He might fling His light upon creatures, who should thereby be glad. And God has redeemed in order that in Jesus Christ we might see Him, and, seeing Him, be at rest, and begin to grow like Him. This is the aim, 'That they might know Thee, the only true God ... whom to know is eternal life.' And so self-communication and self-revelation is the very central mystery of the will.
But that is not all. Another of the forms in which this phrase occurs tells us that that great purpose, the eternal purpose which He purposed in Christ Jesus our Lord, was that, 'Now unto the principalities and powers in heavenly places might be known' by the Church 'the manifold wisdom of God.' And so we get another thought, that that whole work of redemption, operated by the Incarnation, and culminating in the Crucifixion and Resurrection and Ascension of Jesus Christ, stands as being the means by which other orders of creatures, besides ourselves, learn to know 'the manifold wisdom of God.' According to the grand old saying, at Creation the 'morning stars sang together for joy.' All spiritual creatures, be they 'higher' or 'lower,' can only know God by the observation of His acts.
''Twas great to speak a world from nought, 'Tis greater to redeem,'
and the same angelic lips that sang these praises on the morning of Creation have learnt a new song that they sing; 'Glory and honour and dominion and power be unto the Lamb that was slain.'
Thus to principalities and powers, a diviner height in the loftiness, and a diviner depth in the condescension, and a diviner tenderness in the love, and a diviner energy in the power, of the redeeming God have been made known, and this is the thought of His eternal purpose. And that brings me to another point which is involved in the words that I have just quoted, which stand in connection with those that I have previously referred to. The phrase 'eternal purpose' literally rendered is, 'the purpose of the ages,' and that, no doubt, may mean 'eternal' in the sense of running on through all the ages; or it may mean, perhaps, that which we usually attach to the word 'eternal,' viz. unbeginning and unending. I take the former meaning as the more probable one, that the Apostle contemplates that great will of God which culminates in Jesus Christ, as coming solemnly sweeping through all the epochs of time from the beginning. In a deeper sense than the poet meant it, 'Through the ages an increasing purpose runs,' and that binds the epochs of humanity together—'the purpose of God in Christ Jesus.' The philosophy of history lies there, and it is a true instinct that makes the cradle at Bethlehem the pivot around which the world's chronology revolves. For the deepest thing about all the ages on the further side of it is that they are 'Before Christ,' and the formative fact for all the ages after it is that they are Anno Domini.
And now the last thing that is suggested by yet another of these eloquent expressions is deduced from another part of the same phrase. The purpose of the ages is described as that which 'He purposed in Christ Jesus our Lord.' Now the word 'purposed' literally is 'made.' And it may be a question whether 'purposed' or 'accomplished' is the special meaning to be attached to the general word 'made.' Either is legitimate. I take it that what the Apostle means here is that the purpose of God, which we have thus seen as sovereign, self-originated, having for its great aim the communication to all His creatures of the knowledge of Himself, and running through the ages, and binding them into a unity, reaches its entire accomplishment in the Cradle, and the Cross, and the Throne of Jesus Christ our Lord.
He fulfils the divine intention. There is that one life, and in that life alone of humanity you have a character which is in entire sympathy with the divine mind, which is in full possession of the divine truth, which never diverges or deviates by a hair's-breadth from the divine will, which is the complete and perfect exponent to man of the divine heart and character; and that Christ is the fulfilment of all that God desired in the depths of eternity, and the abysses of His being. Did He will that men should know Him? Christ has declared Him. Did He will that men should be drawn back to Him? Christ lifted on the Cross draws all men unto Him. Was it 'according to the good pleasure of His goodness' that we men should attain to the adoption of sons? By that Son we too became sons. Was it the purpose of His will that we should obtain an 'inheritance'? We obtain it in Jesus Christ, 'being heirs of God, and joint-heirs with Christ.' All that God willed to do is done. And when we look, on the one hand, up to that infinite purpose, and on the other, to the Cross, we hear from the dying lips, 'It is finished!' The purpose of the ages is accomplished in Christ Jesus.
Is it accomplished with you? I have been speaking about the divine counsel which is a 'good pleasure,' which runs through the whole history of mankind. But it is a divine purpose that you can thwart as far as you are concerned. 'How often would I have gathered ... and ye would not,' and your 'would not' neutralises His 'would.' Do not stand in the way of the steam-roller. You cannot stop it, but it can crush you. Do not have Him say about you, 'In vain have I smitten, in vain have I loved.' Bow, accept, recognise that all God's armoury is brought to bear upon each of us in that great Cross and Passion, in that great Incarnation and human life. And I beseech you, in your hearts, let the will of God be done even as for a world it has been done by the sacrifice of Calvary.
'According to the riches of His grace.'—Eph. i. 7.
We have seen, in a previous sermon, that a characteristic note of this letter is the frequent occurrence of that phrase 'according to.' I also then pointed out that it was employed in two different directions. One class of passages, with which I then tried to deal, used it to compare the divine purpose in our salvation with the historical process of the salvation. The type of that class of reference is found in a verse just before my text, 'according to the good pleasure of His will.' There is a second class of passages to which our text belongs, where the comparison is not between the purpose and its realisation, but between the stores of the divine riches and the experiences of the Christian life. The one set of passages suggests the ground of our salvation in the deep purpose of God; the other suggests the measure of the power which is working out that salvation.
The instances of this second use of the phrase, besides the one in my text, 'according to the riches of His grace,' are such as these: 'According to the riches of His glory'; 'According to the power that worketh in us'; 'According to the measure of the gift of Christ'; 'According to the energy of the might of His power, which He wrought in Christ when He raised Him from the dead.'
Now it is clear that all these are varying forms of the same thing. They vary in form, they are identical in substance. What a Jew calls a 'cubit' an Englishman calls a 'foot,' but the result is pretty nearly the same. Shillings, marks, francs, are various standards; they all come to substantially the same result. These varying measures of the divine gift which is at work in man's salvation, have this in common, that they all run out into God's immeasurable, unlimited power, boundless wealth. And so, if we gather them together, and try to focus them in a few words, they may help to widen our conceptions of what we ought to expect from God, to bow us in contrition as to the small use that we have made of it, and to open our desires wide, that they may be filled.
I only aspire, then, to deal with these four forms which I have already suggested.
I. The measure of our possible attainments is the whole wealth of God.
'According to the riches of His grace.' Another angle at which the same thought is viewed appears in another part of the letter, where we have this variation in the expression, 'According to the riches of His glory.' 'Grace' and 'Glory' are generally opposed antithetically; in this epistle they are united, for in the verse before my text I read: 'To the praise of the glory of His grace.' So the first thought is, the whole wealth of God is available for every Christian soul.
Now it seems to me that there are very few things that the popular Christianity of this day needs more than a furnishing up of the familiar old Christian terminology, which has largely lost the freshness and the power that it once had. They tell us that these incandescent burners, that we are using nowadays, are very much more bright when they are first fixed than after the mantle gets a little worn. So it is with the terminology of Christianity. It needs to be re-stated, not in such a way as to take the pith out of it, which is what a great deal of the modern craze for re-statement means, but in such a way as to brighten it up again, and to invest it with something of the 'celestial light' with which it was 'apparelled' when it first came. Now that word 'grace,' I have no doubt, sounds to you hard, theological, remote. But what does it mean? It gathers into one burning point the whole of the rays of that conception of God, with which it is the glory of Christianity to have flooded and drenched the world. It tells us that at the heart of the universe there is a heart; that God is Love, that that love is the motive-spring of His activity, that it comes and bends over the lowliest with a smile of amity on its lips, with healing and help in its hands, with forgiveness for all sins against itself, with boundless wealth for the poorest, and that the wealth of His self-communicating love is the measure of the wealth that each of us may possess.
God gives 'according to the riches of His grace.' You do not expect a millionaire to give half-a-crown to a subscription fund; and God gives royally, divinely, measuring His bestowments by the abundance of His treasures, and handing over with an open palm large gifts of coined money, because there are infinite chests of uncirculated bullion in the deep storehouses. 'How great is Thy goodness which Thou hast manifested before the sons of men for them that fear Thee. How much greater is Thy goodness which Thou hast laid up in store.' But whilst He gives all, the question comes to be: What do I receive? The measure of His gift is His measureless grace; the measure of my reception is my—alas! easily-measured faith. What about the unearned increment? What about the unrealised wealth? Too many of us are like some man who has a great estate in another land. He knows nothing about it, and is living in grimy poverty in a back street. For you have all God's riches waiting for you, and 'the potentiality of wealth beyond the dreams of avarice' at your beck and call, and yet you are but poorly realising your possible riches. Alas, that when we might have so much we do have so little. 'According to the riches of His grace' He gives. But another 'according to' comes in. 'According to thy faith be it unto thee.' So we have to take these two measures together, and the working limit of our possession of God's riches comes out of the combination of them both.
Let me remind you, before I pass on, of what I have already suggested is but another phase of this same thought, Paul says in this epistle that God gives not only 'according to the riches of His grace,' but 'according to the riches of His glory,' and that the latter expression is substantially identical with the former, is plain from the combination of the two in an earlier verse of this chapter: 'To the praise of the glory of His grace.' Thus we come to the blessed thought that the glory of God is essentially the revelation of that stooping, pitying, pardoning, enriching love. Not in the physical attributes, not in the characteristics of the divine nature which part Him off from men, and make Him remote, both from their conceptions and their affections, but in the love that bends to them is the true glory of God. All these other things are but the fringes; the centre of glory is the Love, which is the mightiest and the divinest thing in the Might Divine. The sunshine is far stronger than the lightning, and there is more force developed in the rain than in an earthquake. That truth is what Christianity has made the common possession of the world. It has thereby broken the chains of dread; it has bridged over the infinite distance. It has given us a God that can love and be loved, can stoop and can lift, can pardon and can purify. 'According to the good pleasure of His goodness,'—there is the foundation of our salvation. 'According to the riches of His grace,'—there is the measure of our salvation.
II. We have another form of the same measure in another set of verses which speak of the present working of God's power.
The Apostle speaks in regard to his own apostolic commission of its being given 'according to the working of His power'; and he speaks of all Christian men as receiving gifts 'according to the power that worketh in us.' So there we have a standard that comes, as it were, a little closer to ourselves. We do not need to travel up into the dim abysses above, or think of the sanctities and the secrecies of that divine heart in the light which is inaccessible, but we have the measure in ourselves.
The standards of length are kept at Greenwich, the standards of capacity are kept in the Tower; but there are local standards distributed throughout the land to which men may go and have their measures corrected. And so besides all these lofty thoughts about the grace and the glory which measures His gift, we can turn within, if we are Christian people, and say, 'According to the power that worketh in us.'
Ah, brethren! there are few things that we want more than to revive and deepen the conviction that in every Christian man, by virtue of his faith, and in proportion to his faith, there is in operation an actual, superhuman, divine power moulding his nature, guiding, quickening, ennobling, lifting, confirming, and hallowing and shaping him into conformity with Jesus Christ. I would that we all believed not as a dogma, but realised as a personal experience, that irrefragable truth, 'Know ye not that the Spirit of Christ dwelleth in you, except ye be reprobate?' The life of self is evil; the life of Christ in self is good, and only good. And if you are Christian men, and in the proportion, as I have said, in which you are living by faith, you have working in your spirits the very Spirit of Christ Himself.
And that power is the measure of your possibilities. Obviously 'the power that worketh in us' is able to do a great deal more than it is doing in any of us. And so with deep significance the Apostle, side by side with his adducing of this power as being the measure of our possible attainments, speaks about God as being 'able to do for us, exceeding abundantly above all that we can ask or think.' 'The power that works in us' transcends in its possibilities our present experience, it transcends our conceptions, it transcends our desires. It is able to do everything; it actually does—well, you know what it does in you. And the responsibility of hampering and hindering that power from working out its only adequately corresponding results lies at our own doors. 'A rushing, mighty wind'—yes; and in myself a scarcely perceptible breathing, and often a dead calm, stagnant as in the latitudes on either side of the Equator, where, for long, dreary days, no freshening motion in the atmosphere is perceptible. 'A fire?'—yes; then why is my grate full of grey, cold ashes, and one little spark in the corner? 'A fountain springing into everlasting life?'—yes; then why in my basin is there so much scum and ooze, mud and defilement, and so little of the flashing and brilliant water? 'The power that works in us' is sorely hindered by the weakness in which it works.
III. In the third place another form of this measure is stated by the Apostle, 'According to the measure of the gift of Christ.'
That means, of course, the gift which Christ bestows. It is substantially the same idea as I have just been dealing with, only looked at from rather a different point of view. Therefore, I need not dwell upon its parallelism with what has just been occupying our attention, but rather ask you simply to consider one point in reference to it, and that is that, side by side with the reference to the gift of Christ as being the measure of our possible attainments, the Apostle enlarges on the Infinite variety of the shapes which that one gift takes in different people. 'He gave some apostles, some prophets,' etc.; one man receiving according to this fashion, and another according to that, and to each of us the distribution is made 'according to the measure of the gift of Christ.' That is to say, it takes us all, the collective goodness and beauty of the whole community of saints, to approximate to the fulness of that gift, and all are needed in their different types and forms of excellence, sanctity and beauty, in order to set forth, even imperfectly, the richness and the manifoldness of His great gift. And so 'we all come'—there is a multiplicity—'unto the perfect man, the measure of the stature of the fulness of Christ'—there is a unity in which the multiplicity inheres.
So try to get a little more of some different type of excellence than that to which you are naturally inclined. Seek, and consciously endeavour, to appropriate into your character uncongenial excellences, and be very charitable in your judgments of the different types of Christian conformity to Christ our Lord. The crystals that are set round a light do not quarrel with each other as to whether green, or yellow, or blue, or red, or violet is the true colour to reflect. We need all the seven prismatic tints to make the perfect white light. The gift of Christ is many-sided; try not to be one-sided in your reception of it.
IV. And now the last form of this measure is 'according to the energy of the might of His power, which He wrought in Christ when He raised Him from the dead.'
When we gazed upon the riches of God's grace, they were high above us, when we looked upon 'the power that worketh in us,' we saw it working amidst many hindrances and hamperings, but here there is presented to us in a concrete example, close beside us, of what God can make of a man when the man is wholly pliable to His will, and the recipient of His influences. And so there stands before us the guarantee and the pattern of immortal life, the Christ whose Manhood died and lives, who is clothed with a spiritual body, who wields royal authority in the Kingdom of the Most High. And that is the measure of what God can do with me, and wishes to do with me, if I will let Him. Christ is my pattern, and the measure of my own possibilities.
To be with Him, where and what He is, is the only adequate result of the power that works in us, and of the process that is already begun in us, if we are Christian people. You are sometimes—there is one eminent example of it in that great Medicean Chapel at Florence—a statue exquisitely finished in all its limbs, but one part left in the rough. That is the best that Christian people come to here. Shall it always be so? Do not the very imperfections prophesy completion, and is it not certain that the half-finished torso will be carried to the upper workshop, and be there disengaged from the dead marble and made to stand out in perfect beauty and fullest completeness? Christ is the object of our hopes, and no hopes of the Christian life are adequate to the power that works in us, or to the progress already made, which do not see in the 'energy of the might of the power' which wrought in Christ, the example and the guarantee of the exceeding greatness of 'His power which is to usward.'
And now, one last word. Besides all these passages which have been occupying us, there is another use of this same phrase in this letter which presents a very solemn and grim contrast. I can do no better with it than simply read it: 'Ye were dead in trespasses and sins; wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh'—mark the allusion to the other words that we have been referring to—'in the children of disobedience.' So there you have the alternative, either 'dead in trespasses and sins,' whilst living the physical and the intellectual life, or partaking of the life of Him 'who was dead, and is alive for ever more'; either 'walking according to the course of this world,' which is 'disobedience' and 'wrath,' or walking 'according to the power that worketh in us'; either 'putting on,' or rather continuing to wear, 'the old man which is corrupt according to the lusts which deceive,' or 'putting on the new man, which according to God is created in righteousness and holiness and truth.' The choice is before us. May God help us to choose aright!
GOD'S INHERITANCE AND OURS
'In whom also we have obtained an inheritance, ... the earnest of our inheritance.'—Eph. i. 11, 14.
A dewdrop twinkles into green and gold as the sunlight falls on it. A diamond flashes many colours as its facets catch the light. So, in this context, the Apostle seems to be haunted with that thought of 'inheriting' and 'inheritance,' and he recurs to it several times, but sets it at different angles, and it flashes back different beauties of radiance. For the words, which I have wrenched from their context in the first of these two verses, are more accurately rendered, as in the Revised Version, in 'whom also we were made,' not 'have obtained'—'an inheritance.' Whose inheritance? God's! The Christian community is God's possession. Then, in my second text, we have the converse thought—'the earnest of our inheritance.' What is the Christian's possession? The same God whose possession is the Christian. So, then, there is a deep and a wonderful relation between the believing soul and God, and however different must be the two sides of that relation, the resemblance is greater than the difference. Surely that is the deepest, most blessed, and most strength-giving conception of the Christian life. Other notions of it lay stress, and that rightly, upon certain correspondence between us and God. My faith corresponds to His faithfulness and veracity. My obedience corresponds to His authority. My weakness lays hold on His strength. My emptiness is replenished by His fulness. But here we rise above the region of correspondences into that of similarity. In these other aspects the convexity fits the concavity; in this aspect the two hemispheres go together and make the complete globe. We possess God, and God possesses us, and it is the same set of facts which are set forth in the two thoughts, 'We were made an inheritance, ... the earnest of our inheritance.'
I. Now, then, let me ask you to look first at this mutual possession.
We possess God; God possesses us. What does that mean? Well, it means plainly and chiefly this, a mutual love. For we all know—and many of us thankfully can bear witness to the truth of it in our earthly relationships,—that the one way by which a human spirit can possess a spirit is by the sweet mutual love which abolishes 'mine' and 'thine,' and all but abolishes 'me' and 'thee.' And so God sets little store by the ownership which depends on divinity and creation, though, of course, that relation brings with it a duty. As the old psalm has it, 'It is He that hath made us, and we are His'; still, such a relationship as this, based upon the connection that subsists between the Maker and the work of His hands, is so purely external, and harsh, and superficial, that God does not reckon it to be a possession at all.
You perhaps remember how, in the great word which underlies all these New Testament conceptions of God's ownership of His people, viz. the charter that constituted Israel into a nation, He said, 'Ye shall be unto Me a people for a possession above all nations, for all the earth is Mine.' And yet, though that ownership and mastership extended over everything that His hands had made, He—if I might so say—contemned it, and relegated it to a secondary position, and told the people that His heart hungered for something deeper, more real, more vital than such a possession, and that therefore, just because all the earth was His, and that was not enough to satisfy His heart, He took them and made them a peculiar treasure above all nations. We have, then, to think of that great Divine Love which possesses us when He loves us, and when we love Him.
But remember that of this sweet commerce and reverberation of love which constitutes possession, the origination must be in His heart. 'We love Him because He first loved us.' The mirrors are set all round the great hall, but their surfaces are cold and lifeless until the great candelabrum in the centre is lit, and then, from every polished sheet there flashes back an echoing, answering light, and they repeat and repeat, until you scarce can tell which is the original and which is the reflection. But quench the centre-light, and the daughter-radiances vanish into darkness. The love on either side is on one side spontaneous and underived, and on the other side is secondary and evoked, but it is love on both sides. His possession of us is, as it were, the upper side, and our possession of Him is, as it were, the underside of the one golden bond. It matters not whether you look at the stream with your face to its source or with your face to its mouth, the silvery plain is the same; and the deepest tie that knits men to God is the same as the tie that knits God to men. There is mutual possession because there is mutual love.
Then again, in this same thought of mutual possession there lies a mutual surrender. For to give is the life-breath of all true love, and there is nothing which the loving heart more desires than to be able to pour itself out—much rather than any subordinate gifts—on its object. But that, if it is one-sided, is misery, and only when it is reciprocal, is it blessed. God gives Himself to us, as we know, most chiefly in that unspeakable gift of His Son, and we possess Him by virtue of His self-communication which depends upon His love. And then we possess Him, and He possesses us, not less by the answering surrender of ourselves, which is the expression of our love. No love subsists if it is only recipient; no love subsists if it is only communicated. Exports and imports must both be realised in this sweet commerce, and we enrich ourselves far more by what we give to the Beloved than by what we keep for ourselves.
The last, the hardest thing to surrender, is our own wills. To give them up by constraint is slavery that degrades. To give them up because we love is a sacrifice which sanctifies, even in the lowest reaches of daily life. And the love that knits us to God is not invested with all its blessed possession of Him, until it has surrendered its will, and said, 'Not as I will, but as Thou wilt.' The traveller in the old fable gathered his cloak around him all the more closely, and held it the more tightly, because of the tempest that blew, but when the warm sunbeams fell he dropped it. He that would coerce my will, stiffens it into rebellion; but when a beloved one says, 'Though I might be much bold to enjoin thee, yet for love's sake I rather beseech,' then yielding is blessedness, and the giving ourselves away is the finding of God and ourselves.
I need not touch, in more than a word, upon another aspect of this mutual possession, brought into view lovingly in many parts of Scripture, and that is that there is in it not only mutual love and mutual surrender, but mutual indwelling, 'He that dwelleth in love dwelleth in God, and God in him.' Jesus Christ has said the same thing to us, 'I am the Vine, ye are the branches. He that abideth in Me bringeth forth much fruit.' We dwell in God, possessing Him; He dwells in us, possessing us. We dwell in God, being possessed by Him. He dwells in us, being possessed by us. And He moves in the heart that loves, as the Master walking through His house, as the divinity is present in the temple, and as the soul permeates the body, and is sight in the eye and colour in the cheek, and force in the arm, and deftness in the finger, and swiftness in the foot. So the indwelling God breathes through all the capacities, and all the desires, and all the needs of the soul which He inhabits, and makes them all blessed. The very same set of facts—the presence of a divine life in the life of the believing spirit—may either be looked at from the lower end, and then they are that I possess God, and find in Him the nutriment and the stimulus for all my being, or may be looked at from the upper end, that He possesses me and finds in me capacities and a nature the emptiness of which He fills, and organs which He uses. In both cases mutual love, mutual surrender, mutual inhabitation, make up God's possession of me and my possession of God.
II. And now let me point you in a very few words to some of the plain, practical issues of this mutual possession. God's possession of us demands our consecration. 'Ye are not your own, ye are bought with a price,' therefore, to live for self is to fly in the face of the very purpose of Christ's mission and of God's communication of Himself to us. There are slaves who run away from their masters and 'deny the Lord that bought them.' We do that whenever, being God's slaves, we set up anything else than His will as our law, or anything else than His glory as the aim of our lives. To live for self is to die, to die to self is to live. And the solemn obligations of that most blessed possession by God of us are as solemn as the possession is blessed, and can only be discharged when we turn to Him, and yield the whole control of our nature to His merciful hand, believing that He has not only the right to dispose of us, but that His disposition of us will always coincide with our sanest conceptions of good, and our wisest desires for happiness. Yield yourselves to God, for He has yielded Himself to you, and in the yielding we realise our largest and most blessed possession. It is a good bargain to give myself and to get God.
God's possession of us not only demands consecration, but it ensures safety. Remember that great word, 'No man is able to pluck them out of My Father's hand.' God is not a careless owner who leaves His treasures to be blown by every wind, or filched by every petty robber. He is not like the king of some decrepit monarchy, slices of whose territory his neighbours are for ever paring off and annexing. What God has God preserves. 'He is able to keep that which I have committed unto Him against that day.' 'They are Mine, saith the Lord, My jewels in the day which I make.' But our security depends on our consecration. 'No man is able to pluck them out of My Father's hand.' No! But you can wriggle yourself out of your Father's hand, if you will. And the security avails only so long as you realise that you belong to God, and are living not for yourself.
Possessing God we are rich. There is nothing that is truly our wealth which remains outside of us, and can be separated from us. 'Shrouds have no pockets,' says the Spanish proverb. 'His glory shall not descend after him,' says the grim psalm. But if God possesses me He is not going to let His treasures be lost in the grave. And if I possess Him then I shall pass through death as a beam of light does through some denser medium—a little refracted indeed, but not broken up; and I shall carry with me all my wealth to begin another world with. And that is more than you can do with the money that you make here. If you have God, you have the capital to commence a new condition of things beyond the grave.
And so that mutual possession is the real pledge of immortal life, for nothing can be more incredible than that a soul which has risen to have God for its very own, and has bowed itself to accept God's ownership of it, can be affected by such a transient and physical incident as what we call death. We rise to the assurance of immortality because we have an inheritance which is God Himself. And in that inexhaustible Inheritance there lies the guarantee that we shall live while He lives, because He lives, and until we have incorporated into our lives all the majesty and the purity and the wisdom and the power that belong to us because they are God's.
But we have to notice the two words that lie at the beginning of our first text—'In whom we were made an inheritance.' That opens up the whole question of the means by which this mutual possession becomes possible for us men. Jesus Christ has died. That breaks the bondage under which the whole world is held. For the true slavery which interferes with the free service and the full possession of God is the slavery of self and sin. Jesus Christ has died. 'If the Son make you free ye shall be free indeed.' That great sacrifice not only 'breaks the power of cancelled sin,' but it also moves the heart, in the measure in which we truly accept it, to the love and the surrender which make the mutual possession of which we have been speaking. And so it is in Him that we become an Inheritance, that God comes to His rights in regard to each of us. And it is in Him that we, trusting the Son, have the inheritance for ours, and 'are heirs with God, and joint heirs with Christ.' So, dear friends, if we would 'be meet for the inheritance of the saints in light,' we must unite ourselves to that Lord by faith, and through Him and faith in Him, we shall receive 'the remission of sins and inheritance among all them that are sanctified.'
THE EARNEST AND THE INHERITANCE
'The earnest of our inheritance, until the redemption of the purchased possession.'—Eph. i. 14.
I have dealt with a portion of this verse in conjunction with the fragment of another in this chapter. I tried to show you how much the idea of the mutual possession of God by the believing soul, and of the believing soul by God, was present to the Apostle's thoughts in this context. These two ideas are brought into close juxtaposition in the verse before us, for, as you will see if you use the Revised Version, the latter clause is there rightly paraphrased by the addition of a supplement, and reads 'until the redemption of God's own possession.' So that in the first clause we have 'our inheritance,' and in the second we have 'God's possession.' This double idea, however, has appended to it in this verse some very striking and important thoughts. The possession of both sides is regarded as incomplete, for what we have is the 'earnest' of the 'inheritance,' and 'God's own possession' has yet to be 'redeemed,' in the fullest sense of that word, at some point in the future. An 'earnest' is a fraction of an inheritance, or of a sum hereafter to be paid, and is the guarantee and pledge that the whole shall one day be handed over to the man who has received the foretaste of it in the 'earnest.' The soldier's shilling, the ploughman's 'arles,' the clod of earth and tuft of grass which, in some forms of transfer, were handed over to the purchaser, were all the guarantee that the rest was going to come. So the great future is sealed to us by the small present and the experiences of the Christian life to-day, imperfect, fragmentary, defective as they are, are the best prophecy and the most glorious pledge of that great to-morrow. The same law of continuity which, in application to our characters, and our work, and our daily life, makes 'to-morrow as this day, and much more abundant,' in its application to the future life makes the life here its parent, and the life yonder the prolongation and the raising to its highest power, of what is the main though often impeded tendency and direction of the present. The earnest of the 'inheritance' is the pledge until the full redemption of 'God's own possession.' I wish, then, to draw attention to these additional thoughts which are here attached to the main idea with which we were dealing in the last sermon.
I. And I ask you to look with me, first, at the incompleteness of the present possession.
I tried to show in my last sermon how those great thoughts of God's having us, and our having God, rested upon the three ideas of mutual love, mutual communication, and mutual indwelling. On His side the love, the impartation, the indwelling, are all perfect. On our side they are incomplete, broken, defective; and, therefore, the incompleteness on our side hinders both God's possession of us, and our possession of Him; so that we have but the 'earnest' and not the 'inheritance.' That is to say, the ownership may be perfect in idea, but in realisation it is imperfect.
And then, if we turn to the word in the other clause, 'the redemption of the purchased possession,' that suggests the incompleteness with which God as yet owns us. For though the initial act of redeeming is complete, yet redemption is a process, and not an act. And we 'are having' it, as the Apostle says in another place very emphatically, in continual and growing experience. The estate has been acquired, but has not yet been fully subdued. For there are tribes in the jungles and in the hills who still hold out against the reign of Him who has won it for Himself. And so seeing that the redemption in its fulness is relegated to some point in the future, towards which we are progressively approximating, and seeing that the best that can be said about the Christian experience here is that we have an 'earnest of the inheritance,' we must recognise the incompleteness to-day of our possession of God, and of God's possession of us.
That is a matter of experience. We know that only too well. 'I have God'—have I? I have a drop at the bottom of a too often unsteadily held and spilling cup, and the great ocean rolls unfathomable and boundless at my feet. How partial, how fragmentary, how clouded with doubts and blank ignorance, how intermittent, and, alas! rare, is our knowledge of Him. We sometimes go down our streets between tall houses, walking in their shadow, and now and then there is a cross street down which a blaze of sunshine comes, and when we reach it, and the houses fall back, we see the blue beyond. But we go on, and we are in the shadow again. And so our earthly lives are passed, to a large extent, beneath the shade of the grimy buildings that we ourselves have put up, and which shut out heaven from us, and only now and then a slanting beam comes through some opening, and carries wistful thoughts and longings into the Empyrean beyond. And how feeble our faith, and how little of His power comes into our hearts, and how little of the joy of the Lord is realised in our daily experience we all know, and it is sometimes good for us to force ourselves to feel it is but an 'earnest' of the 'inheritance' that the best of us has.
'God has us.' Has He? Has He my will, which submits itself, and finds joy in submitting itself, to Him? How many competitors are there for my love which come in in front of Him, and we 'cannot get at Him for the press'! How many other motives are dominant in our lives, and how often we wrench ourselves away from our submission to Him, and try to set up a little dominion of our own, and say, 'Our lives are ours; who is lord over us?' Oh, brethren! we have God if we are Christians at all, and God has us. But alas! surely all honest experience tells us that there are awful gaps in the circle, and that our possession of Him, and His possession of us, are wofully incomplete.
Now, let me remind you that this incompleteness is mainly our own fault. Of course, I know that for the absolute completeness, either of my possession of God or of His of me, I must pass from out this world, and enter upon another stage and manner of being. But it is not being in the flesh, but it is being dominated by the flesh, that is the reason for the incompleteness of our mutual possession. And it is not being in the world, but it is being seduced and tyrannised over by the influx of worldly desires and thoughts, surging into our hearts, that drives God from out of our hearts, and draws us away from the sweet security of being possessed by, and living close to, Him. Death does a great deal for a man in advancing him in the scale of being, and in changing the centre of gravity, as it were, of this life. But there is no reason to believe that anything in death, or beyond it, will so alter the set and direction of his soul as that it will lead him into that possession of God, and being possessed by Him, which he has not here. There are many of us who, if we were to die this instant, would no more have God for ours, or belong to God, than we do now. It is our fault if the circle is broken into so many segments, if the moments of mutual love, communion, and indwelling are so rare and interrupted in our lives. The incompleteness which is due to our earthly condition is nothing as compared with the incompleteness which is due to our own sin.
But this incompleteness is one which may be progressively diminished, and we may be tending moment by moment, and year by year, nearer and nearer, and ever nearer, to the unreachable ideal of the entire possession of, and being possessed by, our God. There is a continual process of redemption of 'God's own possession' going on if a Christian man is true to himself and to that Divine Spirit which is the 'earnest' of the 'inheritance.' Mark that in my text, as it stands in our Bibles, and reads 'until the redemption,' there seems to be merely a pointing onwards to a future epoch, but that, in the more accurate rendering which you will find in the Revised Version, instead of 'until' we have 'unto,' and that teaches us that the Divine Spirit, which in one aspect is the 'earnest of the inheritance,' is also operating upon men's hearts and minds so as to bring about the gradual completion of the process of redemption.
So, dear brethren, seeing that by our own faults the possession is incomplete, and seeing that in the incompleteness there is given to each of us, if we rightly use it, a mighty power which is working ever towards the completion, it becomes us day by day to draw into our spirits more and more of that divine influence, and to let it work more fully upon the sins and faults which, far more than the body of flesh, or the connection with the world which it brings about, are the reasons for the incompleteness of the possession. We have, if we are wise, the task to discharge of daily enclosing, so to speak, more and more of the broad land which is all given over to us for our inheritance, but of which only so much as we fence in and cultivate, and make our own, is our own.