Notes On Ephesians
by James H. Oliphant
Chapter One
by James H. Oliphant
Chapter One
By Elder James H. Oliphant 1. Paul, a servant of Jesus Christ, by the will of God : This eminent servant in the Gospel, the most striking character in the New Testament next to Jesus, was not an apostle from his own choice. He had not thrust himself into the office, nor sought it, but declared of it, 'Necessity is laid upon me, yea woe is unto me if I preach not the gospel.' His labors, sacrifices, and sufferings were patiently endured because of this necessity. He did not engage in this work that he might obtain a livelihood, or secure an honorable name, but simply because God had called him to the work. No man taketh this honor upon himself, nor does he shrink from its sacrifices and responsibility, when moved by the 'necessity' that God implants.
We yet need men 'called of God' to preach the ever-living gospel of truth, men who do not labor for gain, but from love to God and to his people. The man who engages in this work from any other motive, cannot preach the gospel. He may preach many things pleasing to the world, but the bearer of the true message to God"s people must be 'sent' of him. It was God who sent the prophets and servants of old, who sent Jesus of Nazareth, and John the forerunner of his kingdom. It was he who called and sent each one of his apostles, who 'set in the church' every official gift; and it is to him, as the Lord of the harvest, that we are directed to pray that he will send laborers into his field and the question may properly be asked, 'How can they preach, except they be sent?'
To the Saints which are at Ephesus, and to the faithful in Christ Jesus. This epistle is clearly addressed to Christian people, and not to men of the world. The distinction should be kept in view with every part of the letter. Being directed 'to the Saints,' or faithful believers, no minister or teacher has the right to apply it to unbelievers, or the unregenerate. The same thought is connected with every portion of God"s word, and it is a fruitful source of error and confusion to disregard so plain a truth. Whatever there may be of promise, privilege, or comfort in this letter, it cannot be applied farther than to the faithful in Christ Jesus.
2. Grace be to you, and peace from God our Father, and from the Lord Jesus Christ. By 'grace' in this expression, the apostle does not refer to the doctrine of grace as saving his people from ruin, but to the Lord"s presence and help in their daily life. The same thought occurs in the exhortation, 'Let us have grace whereby we may serve God acceptably and godly fear.' So it is indispensable in the true service of God, and with it there is a sweetness to us that makes his worship the most delightful employment. It becomes the children of God to be constantly seeking this state of the heart and pray that God" fullness of the blessing of the gospel of Christ. Peace with God is equally desirable and dear to the believer. How precious is the experience that we are at peace with 'our Father!' When thus at peace, we can easily bear the malice and injustice of men. Nothing on earth can disturb the serenity of mind when Jesus has left his peace, for the peace that abides and arms us against the stings of this world, is from no less a friend than God our Father, and the Lord Jesus Christ.
3. Blessed be the God and Father of our Lord Jesus Christ. How truly this expresses the feelings of the Christian, who is engaged, as Paul was, in reviewing the mercies of Jehovah. It denotes reverence and tender affection, and rises spontaneous in the heart of every believer. 'Bless the Lord, O my soul,' cries the Psalmist, 'and forget not all his benefits.' Luke tells how Mary, Elizabeth, and Zachariah all poured forth the sweetest strains of blessing and praise to God under a sense of his mercy and good will to men. This expression confirms the doctrine of a Triune God as to the Father and Son. Take from us this sweet truth, and you take from us the mediatorial office and our hope perishes. There is no sweeter portion of divine truth, and no gift so precious as the knowledge of a Savior equal with God and one with him, and yet who could say, 'I must work the works of him who sent me.' Our praise to God grows out of a sense of his goodness, as prayer grows out a knowledge of our wants. Jesus teaches us to say 'Our Father,' and Paul inculcates a common interest with believers in the Lord Jesus Christ.
Who has blessed us with all spiritual blessings in heavenly places in Christ. Our blessing God confers no real benefit on him, but when he blesses us, 'the poor are filled with good things' and made to rejoice. When a mother, helpless and poor, exclaims, 'bless my child,' she but manifests a tenderness and depth of love, that tells plainly what she would do if she were able, and so Paul, in the same manner, reveals a supreme devotion and tender, loving regard for his Maker, while utterly unable to bestow the slightest favor. If God hath blessed us, then we are secure in estate, character, and hope. The earth may reel and stagger as a drunken man, and the elements grow black with terror, but he who created all material things, will never remove far from us the everlasting arms. If we are not blessed of the Father, we are ruined, though all the world speaks well of us. We are to place little value upon the applause of men or the flattery of the world. We should esteem spiritual blessings as infinitely of more value than material good. Paul seemed to forget temporal blessings in his ardor to commend the things that pertained to his eternal welfare. There seems often to be a connection between temporal losses and our spiritual well being. 'Before I was afflicted I went astray, but now I keep thy word,' may be said by many as truthfully as David. If riches and honor bring pride and cause us to forget God, it is a mercy to be stripped of those snares, and if tribulation brightens us as does the hope that maketh not ashamed, let us receive it as the 'excellent oil of kindness.' Humility is the royal gem of religion, and is God"s gift. Sometimes it is like bitter herbs to the tried soul. David becomes humble when driven from his throne and stripped of earthly glory. If bereavements or poverty be attended with lowliness of spirit, then we may bless God, even for what we suffer. 'Places' is an italicized word, and is rendered 'things' in the margin. This phrase should not give rise to vain speculation. It no doubt refers to our being raised to walk in newness of life. The apostle would certainly include faith, repentance, love to God, spiritual discernment and understanding. These blessings do not make believers proud and boastful, but on the contrary, lowly minded, thankful and tender hearted. If you are a child of God, it is his work, and your heart should overflow with unceasing love to him, and kindliness of spirit to all men. Who can portray the advantages of a Christian life, which is but a display of the spiritual blessings the apostle had in view.
4. According as he hath chosen us in him before the foundation of the world. The world 'according' here is highly significant. It illustrates the harmony to be found between God"s design and its exact fulfillment. The Bible teaches that God works according to his purposes, and that purpose is eternal. The thought should not frighten nor distress us, but rather exalt our ideas of God"s perfection and immutability. His dear favor and the blessings contemplated by Paul and his Ephesian brethren, and like manner 'to the faithful in Christ Jesus,' which adapts it to people of every land and every period of time. Some would call this high doctrine, and would break its force by saying that the Christian dispensation was intended by the word 'world,' but the weakness of this idea is exposed by remembering that Paul was not called before the 'gospel age,' but some years after the church was set up. And again, the Greek word for world (kosmos) occurs nearly two hundred times in the New Testament, and is never once rendered age or dispensation. Its use indicates invariably that Paul taught that God"s choice was before the 'worlds were framed.' This same writer says to Timothy, 'Who hath saved us and called us, not according to our works, but according to his own purpose and grace given us in Christ before the world began.' The translation of 1881 reads, 'before the times eternal.' So Paul plainly designed his readers should understand God"s choice to be from eternity.
That we should be holy and without blame before him in love . It is taught by some that election rests on foreseen goodness or obedience, but that doctrine is overthrown by this text. The design of God"s choice is that men 'should be holy.' Holiness is the result of election, and does not go before it, and this is the undoubted meaning of the passage here. This truth is confirmed by many proofs. The same apostle declares, 'Not by works of righteousness which we have done,' 'Not of works, lest any man should boast,' 'Not of him that willeth, nor of him that runneth.' If it were by any of these things, and God which foresaw, it would be the election of obedience, or the election of works, whereas it is called by the apostle, 'The election of grace.' The doctrine of eternal election is inseparable from the perfections of God, and an intelligence that is infinite. It is foolish and absurd for men to decry election as leading to unholiness. Holiness of life does not go before election, but it is the very end and evidence of it. That we should be holy and without blame is the intent of God"s choosing us. A man that is inclined to an evil course is cut off from the hope of election, but if his heart is drawn to obedience and upright living, there is ground to hope that God has remembered him. The spirit bears witness to all filial obedience, and gives the sweet hope of sonship. When Jesus was baptized the Spirit testified, 'This is my beloved Son, in whom I am well pleased,' and when the believer now, is baptized, he is given the answer of a good conscience toward God. To be without blame before God in love, is the happiest thought that ever thrilled the heart of a poor, erring man in this world of sin. In this life, the best of men are sensible of imperfection. 'Who shall deliver me, for I am the chief of sinners. All my righteousness is but filthy rags. O my leanness, my leanness. Behold I am vile.' Such expressions reveal the state of warfare and unrest which the believer encounters, and to all such what a comforter is Paul, when he points to the blessed of being at last before God without blame in love! This they will be when the work of grace is completed, and they stand before God with clothing of wrought gold, and raiment of needlework---the imputed righteousness of Christ---which alone can bear the piercing eye of Jehovah and give exceeding joy.
5. Having predestinated us to the adoption of children, by Jesus Christ to Himself . Paul was not afraid of the doctrine of predestination. He esteemed it as the ground of a sinner"s hope---the guarantee of a certain redemption. The adoption of Jesus Christ to himself---the Father---is but manifesting in time, what God purposed in eternity. Men fix their minds on certain individuals to inherit their estates, and seek to arrange infallibly the accomplishment of their wishes; so God chose a people before the foundation of the world in Christ Jesus, and in him, and by him, established for them every spiritual good. 'Every good gift, is from above, and cometh down from the Father of lights.' By reason of God"s predestination, the 'adoption of children' is secured to them, and by adoption is here meant the work of regeneration or bringing in among his children, as the word here signifies. 'Delivered from the power of darkness and translated into the kingdom of God"s dear Son.' Individuals receive not only the adoption, but the Spirit of it, whereby they cry 'Abba, Father.' The Christian loves God as a Father, and draws near to him as a child. Dr. Gill and others, speak of adoption as in some sense eternal, which perhaps is true, as God"s purpose to adopt is itself adoption, but here it seems to me, is intended the act God in bringing men into his own family by regeneration.
According to the good pleasure of his will . The world has long sought to find a reason in man why he should be saved, and system after system has been devised to subvert or supercede God"s sovereignty, but the skill of man has fallen short of the task, and while God"s word remains, and he continues to reveal himself in our hearts as the hope of glory, they must forever fail. The apostle here gives the standard by which God works, 'According to the good pleasure of his will.' Should not this put to silence all who speak of human merit or the work of man in accomplishing salvation? It agrees with the experience of God"s children in every age. Each one is made to know and feel himself as utterly unworthy of salvation, and the Bible presents many instances where (apparently) the worst of men realized the adoption of children, as the thief at the cross, the woman at the well of Samaria, Mary Magdalene, Saul of Tarsus, and many others.
6. To the praise of the glory of his grace, wherein he hath made us accepted in the beloved . The great object of God in bestowing salvation is to manifest his grace, and not to pay an obligation he is under to man. Each person saved stands in time, and will through the cycles of eternity, as a monument of God"s rich grace. Paul would put mountain upon mountain in his desire to magnify and intensify the power of grace. 'To the praise of the glory of his grace.' What luster shines and sparkles in the words! The sun is dimmed and the stars grow pale as we contemplate the wonder-working power of almighty grace. And so all true ministers should seek to extol the heavenly excellence of redeeming, sanctifying, saving grace! This is not done by urging that God ought to do anything for man, nor by insisting that there is something good in the nature of the life of man, but he who would glorify the lifting, cleansing power of grace, must first see man justly condemned and destitute of all claim to the favor of his Maker. It is a sweet thought to be accepted in the beloved. The ground of this acceptance is not a mixture of our obedience with God"s grace, but our sins are thoroughly purged away by his blood and his righteousness is imputed to us.
7. In whom we have redemption through his blood, the forgiveness of sins according to the riches of his grace . Here two great blessings are secured to God"s children, through the blood, that is the death of Jesus. He was the 'near kinsman,' and so related that he had the right of redemption. Being chosen in him, he represented them publicly and officially. His sufferings throughout were vicarious. He restored that which he took not away. He saved others, himself he could not save, but he saw of the travail of his soul and was satisfied. He justified many by bearing their iniquities, and opened not his mouth against the stroke. His people are called the 'purchased possession.' They are bought with a goodly price---the precious blood of their Redeemer. He that has redemption, shall have the forgiveness of sins, and this not of himself, his merit or deserving. Paul is careful to give the ground or reason of every blessing, and here redemption and forgiveness of sins, are 'according to the riches of his grace.' It is only in realizing man"s need of redemption and forgiveness, that we get true ideas of the length, and depth, and splendor of the riches of that grace that prepares lost men and women for a home in glory.
8. Wherein he hath abounded towards us in all wisdom and prudence. That is, 'In the riches of his grace he hath abounded to us in all wisdom and prudence.' In the plan, and means, and manner, and end of salvation, we see all wisdom and prudence abounding. God did not suspend or modify his law, neither was his justice tarnished, and while his law was fulfilled in every jot and tittle, and his justice honored to the full, so also did grace and mercy have their glorious fruits of everlasting joy. The throne of glory remains unsullied while grace, mercy, and compassion rise above the mountains of our sins, as the waters of the flood rose above the mountains of earth. Wonderful, indeed are the Father"s gifts. Who can describe the abounding of his mercy, in our daily supplies, in gifts of pardon and eternal life? When men enrich their children, how often do they increase their pride and cultivate their vanity. God maketh rich beyond expression, but in a way that humbles his children and destroys boasting. They would not exchange their hope of felicity for the world"s glory, yet they are made to feel themselves less than the least of all Saints.
9. Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself; 10. That in the dispensation of the fullness of times, he might gather together in one all things in Christ, both which are in Heaven, and which are on earth; even in him. In writing to the Gentile churches, Paul dwelt with an evident delight upon the enlargement of the gospel and the extension of its privileges to other nations than the Jews, and especially in this letter to the Saints at Ephesus, he treats the subject as of the first importance. That the heathen (a common name for all who were not Jewish lineage), should be fellow-heirs and partakers of the gospel blessings with the house of Israel, Paul happily shows, was not an after-thought with God. He here calls this grand design a 'mystery' in the sense of a secret; 'having made known,' he says 'unto us the mystery of his will.' In another part of this letter he says that in other ages it was not made known to the sons of men, but was hid in God from the beginning of the world. The same thought is in Romans, where he calls it 'the revelation of the mystery which was kept secret since the world began.' This heirship and mercy to the Gentiles was long concealed in the purpose of God as gold is hid in the earth and might not be revealed until the 'dispensation of the fullness of times.' This fullness of times took place when the incarnate Lord blessed the earth with his presence made known by the gospel of his manifold wisdom, and eternal purpose of gathering together in one, 'all things in Christ.' It is not the fullness of time, but of 'times,' in the plural. To the Jew first and also to the Gentile---a time set for each one of his people. There is a set time for the installation of men into high office, and much is made of it among men, but how trivial and unimportant is such an event compared to the time when a ruined sinner is given to possess eternal life. When the Lord opens the heart of a man, a revolution takes place in his whole being. When the time came to gather 'Saul of Tarsus,' his enmity gave way, and instead of longer 'breathing out threatenings and slaughter against the disciples of the Lord,' he gave his life to their service, and blessed the church with such epistles of divine truth and love as only the grace of God could inspire. Thus it is, by the secret working of God"s mighty power that his kingdom is sustained, and not by those agencies that are essential to the perpetuity of earthly governments. The Savior"s kingdom is not of this world, nor dependent upon visible things for its success. It is more reasonable for men to think of adding to the stars of heaven, than of adding to the family of God, ---the election of grace. Human enterprises fail for a thousand reasons, but the salvation that is accomplished by the precious blood of the Redeemer, cannot be retarded by human indifference nor advanced by human help.
11. In whom also we have obtained an inheritance according to the purpose of him who worketh all things after the council of his own will . An inheritance is not obtained by purchase nor by labor. It is not a commercial transaction of one value for another. If we obtained it this way, we would be 'to the praise of his glory.' This same writer says that 'The gift of God is eternal life,' and Jesus had said before him, 'I give unto them eternal life, and they shall never perish.' That which we inherit from our estate from our parents comes to us freely, though it may have cost our parents much toil. The text says that it was in God that Paul and his fellow-saints obtained the inheritance, and this too, in 'being predestinated,' or named in the will. It was not according to any industry, or skill on their part, but according to God"s purpose that this inheritance came to them. This view does not flatter the pride of our nature, but when stripped of every ground of hope but the mercy of God, it becomes exceeding precious to us. God"s purpose cannot fail of accomplishment, for he will do all his pleasure. He says of those who obtain this inheritance according to his purpose, 'They shall never perish, neither shall any pluck them out of my hand.'
12. That we should be to the praise of his glory who first trusted in Christ. 13. In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation, in whom after that ye believed, ye were sealed with that Holy Spirit of promise . James in his writing to the 'twelve tribes' scattered abroad says that they should be a kind of first fruit of his creatures, and Jeremiah, calls Israel the first fruits of increase. It was the Jewish brethren who first heard the word and hoped in Christ, and who should so deport themselves to their Gentile brethren who trusted later, as to glorify God and that the enemies of Christ may have no evil thing to say of them. While the extraordinary gifts of the apostle"s day no longer mark the ministry 'of God"s word', yet the Lord still blesses it to the comfort and satisfaction of his quickened people, whereby they are led into obedient life, and thus sealed and marked to as children of God.
14. Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory . However small this earnest of our inheritance may be, it is a certain pledge that we shall receives our portion of the estate. When Boaz redeemed the inheritance of Naomi and Ruth, simply plucking the shoe from the foot was a testimony that confirmed this transaction throughout Israel forever. If we receive but a drop from the fountain of God"s love, it assures us that Jesus, our spiritual Joseph, remembers us, and that he is concerned on our behalf. The smallest pittance received through the will is an evidence of heirship, and if we have tasted that God is gracious, it is an earnest of our inheritance. We are given a foretaste of God"s love till 'the redemption of the purchased possession.' When our bodies are delivered from the grave, we shall awake in our Redeemers likeness and be satisfied. This earnest of our inheritance is an inward witness of fellowship with God, and the watchfulness against its decay should be of more concern to us than the perpetuity of our earthly estate.
15. Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all Saints. 16. Ceased not to give thanks for you, making mention of you in my prayer s. No sweeter intelligence ever reaches the heart of God"s minister than to hear that his fellow-men have been delivered from the bonds of sin. With what overflowing hearts did Mary and Martha behold their brother walking home from the tomb; and so, when the Lord"s servants see lost and ruined sinners rescued from the fetters of sin and delivered from its taint and guilt, their first feeling is thankfulness to God for each new evidence of his mercy and good will. How aptly Paul describes the fruits of grace that he recognized in these brethren, and such evidences we are taught by this Scripture, should accompany a knowledge of salvation. 'Faith in the Lord Jesus and love unto all the Saints,' are the best tokens that men can give of knowing the Lord. Grace so frames their hearts that they became knit together in love. When Paul heard of the faith and love of the Ephesian brethren, his mind became at once earnest and loving on their behalf, and as the two sisters, on seeing their brother alive and well, thought of gratitude to none but Jesus, so Paul made mention of the Saints at Ephesus before God with unceasing thankfulness, indeed (as with the Corinthians), his heart was enlarged until his feeling was to live and die with them.
17. That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him; 18. The eyes of you understanding being enlightened; that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints . What boundless love marked the petitions of Paul as he came boldly to the throne of grace for these brethren? His desires for them seemed to be addresses to the Father of glory, who alone commanded these blessings, so would he show them the intensity of his affection in his desire that they attain to the highest measure knowledge and spiritual joy. We learn from this something of the bond that unites the true minister with his flock. He is fitted in heart and experience to care for them. No thought of gain or honor touches his bosom, but an affectionate, tender, and lasting regard for their well being, that God alone puts in the heart. Human training does not produce the self-sacrificing, tender, out-going principle of love that is necessary in caring for the flock of God. It is akin to the feeling which the mother has for her offspring which no opposition, suffering, nor persecution can destroy. Prompted by this solicitude, Paul pored forth his soul in prayer for his brethren. He knew the value to the church of a spiritually minded congregation, that could witness to the experimental truth and doctrinal sentiments of the gospel. What is more sad than to see Christians active and penetrating as to worldly things, and yet dull and stupid in things eternal? Alas! How often are church members found to be, what the apostle calls in another letter 'weak, and sickly, and asleep,' irresolute, and disinclined, and incapable of understanding the solid truths of God"s word when presented to them.
19. And what is the exceeding greatness of his power to us-ward who believe according to the working of his mighty power. 20. Which he wrought in Christ when he raised him from the dead, and set him at his own right hand in the heavenly places . This passage shows clearly how we comprehend and believe the gospel. It was simply Paul"s own experience, and it can be no less true today, for Paul was a pattern for all them that afterward believe. But notwithstanding this clear statement of the apostle, it is now everywhere proclaimed that men have sufficient power to repent and believe the gospel. If so, why did not Paul believe if himself? He certainly had great intellectual power and strength of mind. His reasoning caused Felix to tremble on the judgement seat, and Festus and Agrippa were startled by his learning, and yet he tells us that it tool the same display of power to cause him to believe that it did to raise Jesus from the dead and set him in the heavenly places. He gives these as parallel cases, both of which are accomplished by the working of God"s mighty power. He would have us think of the Savior being taken from the cross---the vital spark gone out; he is laid in the rocky sepulchre, which is then closed with a great stone bearing Pilate"s seal; grim soldiers guard this place of death. Friends could not save his life, what can they do now that he is in the tomb? Will he leave this dark abode; will he live again? Yes, if the text be true, God will rescue his darling from the lions. He will not suffer his Holy One to see corruption. Yes, Jesus will live again, but who will mention the help of man in such a circumstance? Who will speak of our Savior as being taught or persuaded to rise from the dead? Study carefully this wonderful event, and you will have the precise power that makes men believe. There is no place in the salvation of sinners where the best of men, nor angels, nor the sinner himself can take any part. The power that wrought silently, wonderfully, effectually in the tomb of Jesus, is the only force that can deliver men from the power of darkness, and translate them into the Kingdom of God"s dear Son. They are dead in trespasses and sins, and none can quicken them but God. He reserves this right to himself, and he will not give this glory to another. The capacity or power to believe in God has many forms of expression. It is known in God"s word as a quickening, a deliverance, a translation, an opening of the heart, an opening of blind eyes, opening the eyes of your understanding, born of God, born from above, born from incorruptible seed, called with a holy calling, partaking of the divine nature, the gift of eternal life, renewed in the spirit of your mind, renewing of the Holy Ghost, washing of regeneration, a creation in Christ Jesus, and many others, and all of which denote the working of God"s mighty power. Turn where we may in God"s word, a cloud of witnesses assures us that this mighty power goes before or underlies every manifestation of spiritual life. It is said that he that believeth is born of God, and as many as were ordained to eternal life, believe. This shows that God prepares the heart to receive his word. Of his own will begat he us, says James. He is the author and finisher of our faith, that is our belief and trust in God as a Redeemer and Savior. When Paul wrote of believing according to God"s mighty power, no doubt he called to mind his memorable journey to Damascus---that great crises of his life---when, as he said, 'It pleased God to reveal His Son in him.' No man, or church, or angel, was pleading for Paul; it simply was the good pleasure of God"s sovereign will, and so, this revelation of Christ Jesus, is that which is essential to 'seeing the Kingdom of God,' or receiving the things of the Spirit, and no man can reveal Jesus to his brother, saying, 'Know the Lord.'
21. Far above principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: 22. And hath put all things under his feet, and gave him to be the head over all things to the church, 23. Which is his body, the fullness of him that filleth all in all. Our minds are put in awe by this picture of the Savior"s exaltation. It seems to be the answer to his prayer to God the night of his betrayal, 'O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.' From being an object of scorn, and suffering, and death, he is, by the greatness of God"s power, set above all principality, might, and dominion, and above every name that is named on earth, or known in heaven. How often we are told of his power and glory and how things are put under his feet; but in this letter we learn that his people are connected with the praise of his glory, and Paul concludes the chapter by the wonderful statement that he is given to be the head over all things to the church, and that the church is his body and his fullness. He shares his glory and his honor with his people, saying to them, 'Because I live, ye shall live also.' What great joy these reflections should bring to our hearts! When Jacob heard of the great power of Joseph in Egypt, he was comforted; he was so related to Jacob"s family that all his power would be turned to do them good, and they would share in Joseph"s honor and glory. When David slew the giant, Israel rejoiced, they shared the victory with him, for he was their brother. And so the church rejoices and shares in the triumph of her Redeemer. He appeared for her in his life, and in his death, and now in heaven appears in her behalf. The doctrine of covenant union, before faith and before time, in the foundation for all his loving toil and perfect victory. He left the throne of glory to fill the place of a Redeemer, and as the Surety of his people, he endured the cross, caring nothing for the shame of it. They were given to him before time, that he might give eternal life to them. Adam represented every human being in his one sin, and Jesus, in his obedience, was the head of all chosen in him. The representative nature of Christ"s obedience, death, resurrection, and intercession is essentially necessary, so Paul argues in Romans from previous considerations. Answering the question, 'Who shall lay anything to the charge of God"s elect?' he says, 'It is Christ that died [for them], yea rather, that is risen again [for them], who is even at the right hand of God [for them], who also maketh intercession for us.' Take away the doctrine of covenant union before time and before faith, and you strip all his works of their consistency and essential glory, for this is the ground upon which we may glory in the cross and in Christ"s great glory in heaven. Let us remember that our dearest friend is at the right hand of the Father; that all power is given into his hand, and that every enemy is beneath his feet. The same power that upholds the universe is engaged to uphold Zion, and the feeblest of her members. Therefore, we have reason to press on though our own sins and the evil influences of a sinful world make war on our doctrine. Let us show by an upright walk that the sentiment of trusting all to Christ does not tend to licentiousness, but that such a principle forms the strongest incentive to obedience and correct living, and this is the sentiment of this chapter, faith in him and his unchanging power, and faithfulness to him in continued and devoted service.
REFLECTIONS. This chapter is a rich storehouse of Spiritual truth. Paul here treats of the foundation principles of Christian hope. As ponderous stones are laid deep in the earth to support some mighty structure, so would Paul find in God"s eternal purpose and omnipotent power, a sure basis for the building of mercy. Other foundation can no man lay than that is laid---laid deep and strong ere man came upon the scene. If we are true believers, or faithful ministers of Christ, we owe it to the unmerited and sovereign grace of God. He might justly had left all to perish evermore; so Christians are but as brands plucked from the burning. The thought that our present hopeful state grows out of, or is due to, God"s eternal purpose, is an abiding well-spring of joy. It led Paul to exclaim, 'All things work together for good to them that love God, who are the called according to his purpose.' I am not sad nor surprised that self-confident men dislike these pride-debasing truths, but my heart is pained within me to know that some who are Christians in heart, and who love the Redeemer, dislike the thought that our eternal salvation in heaven is the result of God"s eternal purpose and foreknowledge. God has given us this truth as a stronghold in the day of trouble, a resting-place in despondency, a rock of comfort in the gloomy hour. When we consider our poor fallen state here, our weakness, the evil of our hearts, our proneness to do wrong; and when we remember that Satan is our foe; that the world is at war with our eternal interests; that death and the tomb are waiting for each one of us, should we not press to our hearts those wonderful truths that Paul has given for the consolation of believers? Should not every child rejoice to hear that God remembered his people in eternity" that they were chosen in Christ Jesus ere time began; predestinated to be holy and without blame, given redemption and forgiveness of sins, and an inheritance in Christ? Is it not a source of exceeding joy that God manifested his greatness of his power to us-ward; opening the eyes of our understanding, causing us to believe, and sealing us with the Holy Spirit of promise, and giving us the inspiring truth that we are one with the Redeemer? May these considerations be the solace of our lives, and make us tender to those who know them not. If thus favored, it is ours to commend in life and heart the great truths we profess, that God may be glorified by the children of men. Jas. H. Oliphant. "
We yet need men 'called of God' to preach the ever-living gospel of truth, men who do not labor for gain, but from love to God and to his people. The man who engages in this work from any other motive, cannot preach the gospel. He may preach many things pleasing to the world, but the bearer of the true message to God"s people must be 'sent' of him. It was God who sent the prophets and servants of old, who sent Jesus of Nazareth, and John the forerunner of his kingdom. It was he who called and sent each one of his apostles, who 'set in the church' every official gift; and it is to him, as the Lord of the harvest, that we are directed to pray that he will send laborers into his field and the question may properly be asked, 'How can they preach, except they be sent?'
To the Saints which are at Ephesus, and to the faithful in Christ Jesus. This epistle is clearly addressed to Christian people, and not to men of the world. The distinction should be kept in view with every part of the letter. Being directed 'to the Saints,' or faithful believers, no minister or teacher has the right to apply it to unbelievers, or the unregenerate. The same thought is connected with every portion of God"s word, and it is a fruitful source of error and confusion to disregard so plain a truth. Whatever there may be of promise, privilege, or comfort in this letter, it cannot be applied farther than to the faithful in Christ Jesus.
2. Grace be to you, and peace from God our Father, and from the Lord Jesus Christ. By 'grace' in this expression, the apostle does not refer to the doctrine of grace as saving his people from ruin, but to the Lord"s presence and help in their daily life. The same thought occurs in the exhortation, 'Let us have grace whereby we may serve God acceptably and godly fear.' So it is indispensable in the true service of God, and with it there is a sweetness to us that makes his worship the most delightful employment. It becomes the children of God to be constantly seeking this state of the heart and pray that God" fullness of the blessing of the gospel of Christ. Peace with God is equally desirable and dear to the believer. How precious is the experience that we are at peace with 'our Father!' When thus at peace, we can easily bear the malice and injustice of men. Nothing on earth can disturb the serenity of mind when Jesus has left his peace, for the peace that abides and arms us against the stings of this world, is from no less a friend than God our Father, and the Lord Jesus Christ.
3. Blessed be the God and Father of our Lord Jesus Christ. How truly this expresses the feelings of the Christian, who is engaged, as Paul was, in reviewing the mercies of Jehovah. It denotes reverence and tender affection, and rises spontaneous in the heart of every believer. 'Bless the Lord, O my soul,' cries the Psalmist, 'and forget not all his benefits.' Luke tells how Mary, Elizabeth, and Zachariah all poured forth the sweetest strains of blessing and praise to God under a sense of his mercy and good will to men. This expression confirms the doctrine of a Triune God as to the Father and Son. Take from us this sweet truth, and you take from us the mediatorial office and our hope perishes. There is no sweeter portion of divine truth, and no gift so precious as the knowledge of a Savior equal with God and one with him, and yet who could say, 'I must work the works of him who sent me.' Our praise to God grows out of a sense of his goodness, as prayer grows out a knowledge of our wants. Jesus teaches us to say 'Our Father,' and Paul inculcates a common interest with believers in the Lord Jesus Christ.
Who has blessed us with all spiritual blessings in heavenly places in Christ. Our blessing God confers no real benefit on him, but when he blesses us, 'the poor are filled with good things' and made to rejoice. When a mother, helpless and poor, exclaims, 'bless my child,' she but manifests a tenderness and depth of love, that tells plainly what she would do if she were able, and so Paul, in the same manner, reveals a supreme devotion and tender, loving regard for his Maker, while utterly unable to bestow the slightest favor. If God hath blessed us, then we are secure in estate, character, and hope. The earth may reel and stagger as a drunken man, and the elements grow black with terror, but he who created all material things, will never remove far from us the everlasting arms. If we are not blessed of the Father, we are ruined, though all the world speaks well of us. We are to place little value upon the applause of men or the flattery of the world. We should esteem spiritual blessings as infinitely of more value than material good. Paul seemed to forget temporal blessings in his ardor to commend the things that pertained to his eternal welfare. There seems often to be a connection between temporal losses and our spiritual well being. 'Before I was afflicted I went astray, but now I keep thy word,' may be said by many as truthfully as David. If riches and honor bring pride and cause us to forget God, it is a mercy to be stripped of those snares, and if tribulation brightens us as does the hope that maketh not ashamed, let us receive it as the 'excellent oil of kindness.' Humility is the royal gem of religion, and is God"s gift. Sometimes it is like bitter herbs to the tried soul. David becomes humble when driven from his throne and stripped of earthly glory. If bereavements or poverty be attended with lowliness of spirit, then we may bless God, even for what we suffer. 'Places' is an italicized word, and is rendered 'things' in the margin. This phrase should not give rise to vain speculation. It no doubt refers to our being raised to walk in newness of life. The apostle would certainly include faith, repentance, love to God, spiritual discernment and understanding. These blessings do not make believers proud and boastful, but on the contrary, lowly minded, thankful and tender hearted. If you are a child of God, it is his work, and your heart should overflow with unceasing love to him, and kindliness of spirit to all men. Who can portray the advantages of a Christian life, which is but a display of the spiritual blessings the apostle had in view.
4. According as he hath chosen us in him before the foundation of the world. The world 'according' here is highly significant. It illustrates the harmony to be found between God"s design and its exact fulfillment. The Bible teaches that God works according to his purposes, and that purpose is eternal. The thought should not frighten nor distress us, but rather exalt our ideas of God"s perfection and immutability. His dear favor and the blessings contemplated by Paul and his Ephesian brethren, and like manner 'to the faithful in Christ Jesus,' which adapts it to people of every land and every period of time. Some would call this high doctrine, and would break its force by saying that the Christian dispensation was intended by the word 'world,' but the weakness of this idea is exposed by remembering that Paul was not called before the 'gospel age,' but some years after the church was set up. And again, the Greek word for world (kosmos) occurs nearly two hundred times in the New Testament, and is never once rendered age or dispensation. Its use indicates invariably that Paul taught that God"s choice was before the 'worlds were framed.' This same writer says to Timothy, 'Who hath saved us and called us, not according to our works, but according to his own purpose and grace given us in Christ before the world began.' The translation of 1881 reads, 'before the times eternal.' So Paul plainly designed his readers should understand God"s choice to be from eternity.
That we should be holy and without blame before him in love . It is taught by some that election rests on foreseen goodness or obedience, but that doctrine is overthrown by this text. The design of God"s choice is that men 'should be holy.' Holiness is the result of election, and does not go before it, and this is the undoubted meaning of the passage here. This truth is confirmed by many proofs. The same apostle declares, 'Not by works of righteousness which we have done,' 'Not of works, lest any man should boast,' 'Not of him that willeth, nor of him that runneth.' If it were by any of these things, and God which foresaw, it would be the election of obedience, or the election of works, whereas it is called by the apostle, 'The election of grace.' The doctrine of eternal election is inseparable from the perfections of God, and an intelligence that is infinite. It is foolish and absurd for men to decry election as leading to unholiness. Holiness of life does not go before election, but it is the very end and evidence of it. That we should be holy and without blame is the intent of God"s choosing us. A man that is inclined to an evil course is cut off from the hope of election, but if his heart is drawn to obedience and upright living, there is ground to hope that God has remembered him. The spirit bears witness to all filial obedience, and gives the sweet hope of sonship. When Jesus was baptized the Spirit testified, 'This is my beloved Son, in whom I am well pleased,' and when the believer now, is baptized, he is given the answer of a good conscience toward God. To be without blame before God in love, is the happiest thought that ever thrilled the heart of a poor, erring man in this world of sin. In this life, the best of men are sensible of imperfection. 'Who shall deliver me, for I am the chief of sinners. All my righteousness is but filthy rags. O my leanness, my leanness. Behold I am vile.' Such expressions reveal the state of warfare and unrest which the believer encounters, and to all such what a comforter is Paul, when he points to the blessed of being at last before God without blame in love! This they will be when the work of grace is completed, and they stand before God with clothing of wrought gold, and raiment of needlework---the imputed righteousness of Christ---which alone can bear the piercing eye of Jehovah and give exceeding joy.
5. Having predestinated us to the adoption of children, by Jesus Christ to Himself . Paul was not afraid of the doctrine of predestination. He esteemed it as the ground of a sinner"s hope---the guarantee of a certain redemption. The adoption of Jesus Christ to himself---the Father---is but manifesting in time, what God purposed in eternity. Men fix their minds on certain individuals to inherit their estates, and seek to arrange infallibly the accomplishment of their wishes; so God chose a people before the foundation of the world in Christ Jesus, and in him, and by him, established for them every spiritual good. 'Every good gift, is from above, and cometh down from the Father of lights.' By reason of God"s predestination, the 'adoption of children' is secured to them, and by adoption is here meant the work of regeneration or bringing in among his children, as the word here signifies. 'Delivered from the power of darkness and translated into the kingdom of God"s dear Son.' Individuals receive not only the adoption, but the Spirit of it, whereby they cry 'Abba, Father.' The Christian loves God as a Father, and draws near to him as a child. Dr. Gill and others, speak of adoption as in some sense eternal, which perhaps is true, as God"s purpose to adopt is itself adoption, but here it seems to me, is intended the act God in bringing men into his own family by regeneration.
According to the good pleasure of his will . The world has long sought to find a reason in man why he should be saved, and system after system has been devised to subvert or supercede God"s sovereignty, but the skill of man has fallen short of the task, and while God"s word remains, and he continues to reveal himself in our hearts as the hope of glory, they must forever fail. The apostle here gives the standard by which God works, 'According to the good pleasure of his will.' Should not this put to silence all who speak of human merit or the work of man in accomplishing salvation? It agrees with the experience of God"s children in every age. Each one is made to know and feel himself as utterly unworthy of salvation, and the Bible presents many instances where (apparently) the worst of men realized the adoption of children, as the thief at the cross, the woman at the well of Samaria, Mary Magdalene, Saul of Tarsus, and many others.
6. To the praise of the glory of his grace, wherein he hath made us accepted in the beloved . The great object of God in bestowing salvation is to manifest his grace, and not to pay an obligation he is under to man. Each person saved stands in time, and will through the cycles of eternity, as a monument of God"s rich grace. Paul would put mountain upon mountain in his desire to magnify and intensify the power of grace. 'To the praise of the glory of his grace.' What luster shines and sparkles in the words! The sun is dimmed and the stars grow pale as we contemplate the wonder-working power of almighty grace. And so all true ministers should seek to extol the heavenly excellence of redeeming, sanctifying, saving grace! This is not done by urging that God ought to do anything for man, nor by insisting that there is something good in the nature of the life of man, but he who would glorify the lifting, cleansing power of grace, must first see man justly condemned and destitute of all claim to the favor of his Maker. It is a sweet thought to be accepted in the beloved. The ground of this acceptance is not a mixture of our obedience with God"s grace, but our sins are thoroughly purged away by his blood and his righteousness is imputed to us.
7. In whom we have redemption through his blood, the forgiveness of sins according to the riches of his grace . Here two great blessings are secured to God"s children, through the blood, that is the death of Jesus. He was the 'near kinsman,' and so related that he had the right of redemption. Being chosen in him, he represented them publicly and officially. His sufferings throughout were vicarious. He restored that which he took not away. He saved others, himself he could not save, but he saw of the travail of his soul and was satisfied. He justified many by bearing their iniquities, and opened not his mouth against the stroke. His people are called the 'purchased possession.' They are bought with a goodly price---the precious blood of their Redeemer. He that has redemption, shall have the forgiveness of sins, and this not of himself, his merit or deserving. Paul is careful to give the ground or reason of every blessing, and here redemption and forgiveness of sins, are 'according to the riches of his grace.' It is only in realizing man"s need of redemption and forgiveness, that we get true ideas of the length, and depth, and splendor of the riches of that grace that prepares lost men and women for a home in glory.
8. Wherein he hath abounded towards us in all wisdom and prudence. That is, 'In the riches of his grace he hath abounded to us in all wisdom and prudence.' In the plan, and means, and manner, and end of salvation, we see all wisdom and prudence abounding. God did not suspend or modify his law, neither was his justice tarnished, and while his law was fulfilled in every jot and tittle, and his justice honored to the full, so also did grace and mercy have their glorious fruits of everlasting joy. The throne of glory remains unsullied while grace, mercy, and compassion rise above the mountains of our sins, as the waters of the flood rose above the mountains of earth. Wonderful, indeed are the Father"s gifts. Who can describe the abounding of his mercy, in our daily supplies, in gifts of pardon and eternal life? When men enrich their children, how often do they increase their pride and cultivate their vanity. God maketh rich beyond expression, but in a way that humbles his children and destroys boasting. They would not exchange their hope of felicity for the world"s glory, yet they are made to feel themselves less than the least of all Saints.
9. Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself; 10. That in the dispensation of the fullness of times, he might gather together in one all things in Christ, both which are in Heaven, and which are on earth; even in him. In writing to the Gentile churches, Paul dwelt with an evident delight upon the enlargement of the gospel and the extension of its privileges to other nations than the Jews, and especially in this letter to the Saints at Ephesus, he treats the subject as of the first importance. That the heathen (a common name for all who were not Jewish lineage), should be fellow-heirs and partakers of the gospel blessings with the house of Israel, Paul happily shows, was not an after-thought with God. He here calls this grand design a 'mystery' in the sense of a secret; 'having made known,' he says 'unto us the mystery of his will.' In another part of this letter he says that in other ages it was not made known to the sons of men, but was hid in God from the beginning of the world. The same thought is in Romans, where he calls it 'the revelation of the mystery which was kept secret since the world began.' This heirship and mercy to the Gentiles was long concealed in the purpose of God as gold is hid in the earth and might not be revealed until the 'dispensation of the fullness of times.' This fullness of times took place when the incarnate Lord blessed the earth with his presence made known by the gospel of his manifold wisdom, and eternal purpose of gathering together in one, 'all things in Christ.' It is not the fullness of time, but of 'times,' in the plural. To the Jew first and also to the Gentile---a time set for each one of his people. There is a set time for the installation of men into high office, and much is made of it among men, but how trivial and unimportant is such an event compared to the time when a ruined sinner is given to possess eternal life. When the Lord opens the heart of a man, a revolution takes place in his whole being. When the time came to gather 'Saul of Tarsus,' his enmity gave way, and instead of longer 'breathing out threatenings and slaughter against the disciples of the Lord,' he gave his life to their service, and blessed the church with such epistles of divine truth and love as only the grace of God could inspire. Thus it is, by the secret working of God"s mighty power that his kingdom is sustained, and not by those agencies that are essential to the perpetuity of earthly governments. The Savior"s kingdom is not of this world, nor dependent upon visible things for its success. It is more reasonable for men to think of adding to the stars of heaven, than of adding to the family of God, ---the election of grace. Human enterprises fail for a thousand reasons, but the salvation that is accomplished by the precious blood of the Redeemer, cannot be retarded by human indifference nor advanced by human help.
11. In whom also we have obtained an inheritance according to the purpose of him who worketh all things after the council of his own will . An inheritance is not obtained by purchase nor by labor. It is not a commercial transaction of one value for another. If we obtained it this way, we would be 'to the praise of his glory.' This same writer says that 'The gift of God is eternal life,' and Jesus had said before him, 'I give unto them eternal life, and they shall never perish.' That which we inherit from our estate from our parents comes to us freely, though it may have cost our parents much toil. The text says that it was in God that Paul and his fellow-saints obtained the inheritance, and this too, in 'being predestinated,' or named in the will. It was not according to any industry, or skill on their part, but according to God"s purpose that this inheritance came to them. This view does not flatter the pride of our nature, but when stripped of every ground of hope but the mercy of God, it becomes exceeding precious to us. God"s purpose cannot fail of accomplishment, for he will do all his pleasure. He says of those who obtain this inheritance according to his purpose, 'They shall never perish, neither shall any pluck them out of my hand.'
12. That we should be to the praise of his glory who first trusted in Christ. 13. In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation, in whom after that ye believed, ye were sealed with that Holy Spirit of promise . James in his writing to the 'twelve tribes' scattered abroad says that they should be a kind of first fruit of his creatures, and Jeremiah, calls Israel the first fruits of increase. It was the Jewish brethren who first heard the word and hoped in Christ, and who should so deport themselves to their Gentile brethren who trusted later, as to glorify God and that the enemies of Christ may have no evil thing to say of them. While the extraordinary gifts of the apostle"s day no longer mark the ministry 'of God"s word', yet the Lord still blesses it to the comfort and satisfaction of his quickened people, whereby they are led into obedient life, and thus sealed and marked to as children of God.
14. Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory . However small this earnest of our inheritance may be, it is a certain pledge that we shall receives our portion of the estate. When Boaz redeemed the inheritance of Naomi and Ruth, simply plucking the shoe from the foot was a testimony that confirmed this transaction throughout Israel forever. If we receive but a drop from the fountain of God"s love, it assures us that Jesus, our spiritual Joseph, remembers us, and that he is concerned on our behalf. The smallest pittance received through the will is an evidence of heirship, and if we have tasted that God is gracious, it is an earnest of our inheritance. We are given a foretaste of God"s love till 'the redemption of the purchased possession.' When our bodies are delivered from the grave, we shall awake in our Redeemers likeness and be satisfied. This earnest of our inheritance is an inward witness of fellowship with God, and the watchfulness against its decay should be of more concern to us than the perpetuity of our earthly estate.
15. Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all Saints. 16. Ceased not to give thanks for you, making mention of you in my prayer s. No sweeter intelligence ever reaches the heart of God"s minister than to hear that his fellow-men have been delivered from the bonds of sin. With what overflowing hearts did Mary and Martha behold their brother walking home from the tomb; and so, when the Lord"s servants see lost and ruined sinners rescued from the fetters of sin and delivered from its taint and guilt, their first feeling is thankfulness to God for each new evidence of his mercy and good will. How aptly Paul describes the fruits of grace that he recognized in these brethren, and such evidences we are taught by this Scripture, should accompany a knowledge of salvation. 'Faith in the Lord Jesus and love unto all the Saints,' are the best tokens that men can give of knowing the Lord. Grace so frames their hearts that they became knit together in love. When Paul heard of the faith and love of the Ephesian brethren, his mind became at once earnest and loving on their behalf, and as the two sisters, on seeing their brother alive and well, thought of gratitude to none but Jesus, so Paul made mention of the Saints at Ephesus before God with unceasing thankfulness, indeed (as with the Corinthians), his heart was enlarged until his feeling was to live and die with them.
17. That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him; 18. The eyes of you understanding being enlightened; that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints . What boundless love marked the petitions of Paul as he came boldly to the throne of grace for these brethren? His desires for them seemed to be addresses to the Father of glory, who alone commanded these blessings, so would he show them the intensity of his affection in his desire that they attain to the highest measure knowledge and spiritual joy. We learn from this something of the bond that unites the true minister with his flock. He is fitted in heart and experience to care for them. No thought of gain or honor touches his bosom, but an affectionate, tender, and lasting regard for their well being, that God alone puts in the heart. Human training does not produce the self-sacrificing, tender, out-going principle of love that is necessary in caring for the flock of God. It is akin to the feeling which the mother has for her offspring which no opposition, suffering, nor persecution can destroy. Prompted by this solicitude, Paul pored forth his soul in prayer for his brethren. He knew the value to the church of a spiritually minded congregation, that could witness to the experimental truth and doctrinal sentiments of the gospel. What is more sad than to see Christians active and penetrating as to worldly things, and yet dull and stupid in things eternal? Alas! How often are church members found to be, what the apostle calls in another letter 'weak, and sickly, and asleep,' irresolute, and disinclined, and incapable of understanding the solid truths of God"s word when presented to them.
19. And what is the exceeding greatness of his power to us-ward who believe according to the working of his mighty power. 20. Which he wrought in Christ when he raised him from the dead, and set him at his own right hand in the heavenly places . This passage shows clearly how we comprehend and believe the gospel. It was simply Paul"s own experience, and it can be no less true today, for Paul was a pattern for all them that afterward believe. But notwithstanding this clear statement of the apostle, it is now everywhere proclaimed that men have sufficient power to repent and believe the gospel. If so, why did not Paul believe if himself? He certainly had great intellectual power and strength of mind. His reasoning caused Felix to tremble on the judgement seat, and Festus and Agrippa were startled by his learning, and yet he tells us that it tool the same display of power to cause him to believe that it did to raise Jesus from the dead and set him in the heavenly places. He gives these as parallel cases, both of which are accomplished by the working of God"s mighty power. He would have us think of the Savior being taken from the cross---the vital spark gone out; he is laid in the rocky sepulchre, which is then closed with a great stone bearing Pilate"s seal; grim soldiers guard this place of death. Friends could not save his life, what can they do now that he is in the tomb? Will he leave this dark abode; will he live again? Yes, if the text be true, God will rescue his darling from the lions. He will not suffer his Holy One to see corruption. Yes, Jesus will live again, but who will mention the help of man in such a circumstance? Who will speak of our Savior as being taught or persuaded to rise from the dead? Study carefully this wonderful event, and you will have the precise power that makes men believe. There is no place in the salvation of sinners where the best of men, nor angels, nor the sinner himself can take any part. The power that wrought silently, wonderfully, effectually in the tomb of Jesus, is the only force that can deliver men from the power of darkness, and translate them into the Kingdom of God"s dear Son. They are dead in trespasses and sins, and none can quicken them but God. He reserves this right to himself, and he will not give this glory to another. The capacity or power to believe in God has many forms of expression. It is known in God"s word as a quickening, a deliverance, a translation, an opening of the heart, an opening of blind eyes, opening the eyes of your understanding, born of God, born from above, born from incorruptible seed, called with a holy calling, partaking of the divine nature, the gift of eternal life, renewed in the spirit of your mind, renewing of the Holy Ghost, washing of regeneration, a creation in Christ Jesus, and many others, and all of which denote the working of God"s mighty power. Turn where we may in God"s word, a cloud of witnesses assures us that this mighty power goes before or underlies every manifestation of spiritual life. It is said that he that believeth is born of God, and as many as were ordained to eternal life, believe. This shows that God prepares the heart to receive his word. Of his own will begat he us, says James. He is the author and finisher of our faith, that is our belief and trust in God as a Redeemer and Savior. When Paul wrote of believing according to God"s mighty power, no doubt he called to mind his memorable journey to Damascus---that great crises of his life---when, as he said, 'It pleased God to reveal His Son in him.' No man, or church, or angel, was pleading for Paul; it simply was the good pleasure of God"s sovereign will, and so, this revelation of Christ Jesus, is that which is essential to 'seeing the Kingdom of God,' or receiving the things of the Spirit, and no man can reveal Jesus to his brother, saying, 'Know the Lord.'
21. Far above principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: 22. And hath put all things under his feet, and gave him to be the head over all things to the church, 23. Which is his body, the fullness of him that filleth all in all. Our minds are put in awe by this picture of the Savior"s exaltation. It seems to be the answer to his prayer to God the night of his betrayal, 'O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.' From being an object of scorn, and suffering, and death, he is, by the greatness of God"s power, set above all principality, might, and dominion, and above every name that is named on earth, or known in heaven. How often we are told of his power and glory and how things are put under his feet; but in this letter we learn that his people are connected with the praise of his glory, and Paul concludes the chapter by the wonderful statement that he is given to be the head over all things to the church, and that the church is his body and his fullness. He shares his glory and his honor with his people, saying to them, 'Because I live, ye shall live also.' What great joy these reflections should bring to our hearts! When Jacob heard of the great power of Joseph in Egypt, he was comforted; he was so related to Jacob"s family that all his power would be turned to do them good, and they would share in Joseph"s honor and glory. When David slew the giant, Israel rejoiced, they shared the victory with him, for he was their brother. And so the church rejoices and shares in the triumph of her Redeemer. He appeared for her in his life, and in his death, and now in heaven appears in her behalf. The doctrine of covenant union, before faith and before time, in the foundation for all his loving toil and perfect victory. He left the throne of glory to fill the place of a Redeemer, and as the Surety of his people, he endured the cross, caring nothing for the shame of it. They were given to him before time, that he might give eternal life to them. Adam represented every human being in his one sin, and Jesus, in his obedience, was the head of all chosen in him. The representative nature of Christ"s obedience, death, resurrection, and intercession is essentially necessary, so Paul argues in Romans from previous considerations. Answering the question, 'Who shall lay anything to the charge of God"s elect?' he says, 'It is Christ that died [for them], yea rather, that is risen again [for them], who is even at the right hand of God [for them], who also maketh intercession for us.' Take away the doctrine of covenant union before time and before faith, and you strip all his works of their consistency and essential glory, for this is the ground upon which we may glory in the cross and in Christ"s great glory in heaven. Let us remember that our dearest friend is at the right hand of the Father; that all power is given into his hand, and that every enemy is beneath his feet. The same power that upholds the universe is engaged to uphold Zion, and the feeblest of her members. Therefore, we have reason to press on though our own sins and the evil influences of a sinful world make war on our doctrine. Let us show by an upright walk that the sentiment of trusting all to Christ does not tend to licentiousness, but that such a principle forms the strongest incentive to obedience and correct living, and this is the sentiment of this chapter, faith in him and his unchanging power, and faithfulness to him in continued and devoted service.
REFLECTIONS. This chapter is a rich storehouse of Spiritual truth. Paul here treats of the foundation principles of Christian hope. As ponderous stones are laid deep in the earth to support some mighty structure, so would Paul find in God"s eternal purpose and omnipotent power, a sure basis for the building of mercy. Other foundation can no man lay than that is laid---laid deep and strong ere man came upon the scene. If we are true believers, or faithful ministers of Christ, we owe it to the unmerited and sovereign grace of God. He might justly had left all to perish evermore; so Christians are but as brands plucked from the burning. The thought that our present hopeful state grows out of, or is due to, God"s eternal purpose, is an abiding well-spring of joy. It led Paul to exclaim, 'All things work together for good to them that love God, who are the called according to his purpose.' I am not sad nor surprised that self-confident men dislike these pride-debasing truths, but my heart is pained within me to know that some who are Christians in heart, and who love the Redeemer, dislike the thought that our eternal salvation in heaven is the result of God"s eternal purpose and foreknowledge. God has given us this truth as a stronghold in the day of trouble, a resting-place in despondency, a rock of comfort in the gloomy hour. When we consider our poor fallen state here, our weakness, the evil of our hearts, our proneness to do wrong; and when we remember that Satan is our foe; that the world is at war with our eternal interests; that death and the tomb are waiting for each one of us, should we not press to our hearts those wonderful truths that Paul has given for the consolation of believers? Should not every child rejoice to hear that God remembered his people in eternity" that they were chosen in Christ Jesus ere time began; predestinated to be holy and without blame, given redemption and forgiveness of sins, and an inheritance in Christ? Is it not a source of exceeding joy that God manifested his greatness of his power to us-ward; opening the eyes of our understanding, causing us to believe, and sealing us with the Holy Spirit of promise, and giving us the inspiring truth that we are one with the Redeemer? May these considerations be the solace of our lives, and make us tender to those who know them not. If thus favored, it is ours to commend in life and heart the great truths we profess, that God may be glorified by the children of men. Jas. H. Oliphant. "
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