Ephesians

The form even of the epistle shows how much the apostle's mind was filled with the sense of the blessing that belongs to the assembly. After having wished grace and peace to the saints and the faithful* at Ephesus from God, the Father of true Christians, and from Jesus Christ their Lord, he begins at once to speak of the blessings in which all the members of Christ participate. His heart was full of the immensity of grace; and nothing in the state of the Ephesian Christians required any particular remarks adapted to that state. It is nearness of heart to God that produces simplicity, and that enables us in simplicity to enjoy the blessings of God as God Himself bestows them, as they flow from His heart, in all their own excellence — to enjoy them in connection with Him who imparts them, and not merely in a mode adapted to the state of those to whom they are imparted; or through a communication that only reveals a part of these blessings, because the soul would not be able to receive more. Yes, when near to God, we are in simplicity, and the whole extent of His grace and of our blessings unfolds itself as it is found in Him.
{* The word translated "faithful" might be rendered "believers." It is used as a term of superscription both here and in the epistle to the Colossians. We must remember that the apostle was now in prison, and that Christianity had been established for some years, and was exposed to all kinds of attack. To say that one was a believer as at the beginning, was to say that he was faithful. The word then does not merely express that they believed, nor that each individual walked faithfully, but that the apostle addressed himself to those who by grace faithfully maintained the faith they had received.}

It is important to remark two things here in passing: first, that moral nearness to God, and communion with Him, is the only means of any true enlargement in the knowledge of His ways and of the blessings which He imparts to His children, because it is the only position in which we can perceive them, or be morally capable of so doing; and, also, that all conduct which is not suitable to this nearness to God, all levity of thought, which His presence does not admit of, makes us lose these communications from Him and renders us incapable of receiving them. (Compare John 14:21-23). Secondly, it is not that the Lord forsakes us on account of these faults or this carelessness; He intercedes for us, and we experience His grace, but it is no longer communion or intelligent progress in the riches of the revelation of Himself, of the fulness which is in Christ. It is grace adapted to our wants, an answer to our misery. Jesus stretches out His hand to us according to the need that we feel — need produced in our hearts by the operation of the Holy Ghost. This is infinitely precious grace, a sweet experience of His faithfulness and love: we learn by this means to discern good and evil by judging self; but the grace had to be adapted to our wants, and to receive a character according to those wants, as an answer made to them; we have had to think of ourselves.

In a case like this the Holy Ghost occupies us with ourselves (in grace, no doubt), and when we have lost communion with God, we cannot neglect this turning back upon ourselves without deceiving and hardening ourselves. Alas! the dealings of many souls with Christ hardly go beyond this character. It is with all too often the case. In a word, when this happens the thought of sin having been admitted into the heart, our dealings with the Lord to be true must be on the ground of this sad admission of sin (in thought, at least). It is grace alone which allows us again to have to do with God. The fact that He restores us enhances His grace in our eyes; but this is not communion. When we walk with God, when we walk after the Spirit without grieving Him, He maintains us in communion, in the enjoyment of God, the positive source of joy — of an everlasting joy. This is a position in which He can occupy us — as being ourselves interested in all that interests Him — with all the development of His counsels, His glory, and His goodness, in the Person of Jesus the Christ, Jesus the Son of His love; and the heart is enlarged in the measure of the objects that occupy it. This is our normal condition. This, in the main, was the case with the Ephesians.

We have already remarked, that Paul was specially gifted of God to communicate His counsels and His ways in Christ; as John was gifted to reveal His character and life as it was manifested in Jesus. The result of this particular gift in our apostle is naturally found in the epistle we are considering. Nevertheless we, as being ourselves in Christ, find in it a remarkable development of our relationships with God, of the intimacy of those relationships, and of the effect of that intimacy. Christ is the foundation on which our blessings are built. It is as being in Him that we enjoy them. We thus become the actual and present object of the favour of God the Father, even as Christ Himself is its object. The Father has given us to Him; Christ has died for us, has redeemed, washed, and quickened us, and presents us, according to the efficacy of His work, and according to the acceptance of His Person, before God His Father. The secret of all the assembly's blessing is, that it is blessed with Jesus Himself; and thus — like Him, viewed as a man — is accepted before God; for the assembly is His body, and enjoys in Him and by Him all that His Father has bestowed on Him. Individually the Christian is loved as Christ on earth was loved; he will hereafter share in the glory of Christ before the eyes of the world, as a proof that he was so loved, in connection with the name of Father, which God maintains in regard to this (see John 17:23-26). Hence in general we have in this epistle the believer in Christ, not Christ in the believer, though that of course be true. It leads up to the privileges of the believer and of the assembly, more than to the fulness of Christ Himself, and we find more the contrast of this new position with what we were as of the world than development of the life of Christ: this is more largely found in Colossians, which looks more at Christ in us. But this epistle, setting us in Christ's relationship with God and the Father, and sitting in heavenly places, gives the highest character of our testimony here.

Now Christ stands in two relationships with God, His Father. He is a perfect man before His God; He is a Son with His Father. We are to share both these relationships. This He announced to His disciples ere He went back to heaven: it is unfolded in all its extent by the words He spoke, "I go to my Father and your Father, to my God and your God." This precious — this inappreciable truth is the foundation of the apostle's teaching in this place. He considered God in this double aspect, as the God of our Lord Jesus Christ, and as the Father of our Lord Jesus Christ; and our blessings are in connection with these two titles.

But before attempting to set forth in detail the apostle's thought, let us remark that he begins here entirely with God, His thoughts and His counsels, not with what man is. We may lay hold of the truth, so to speak, by one or the other of two ends by that of the sinner's condition in connection with man's responsibility, or by that of the thoughts and eternal counsels of God in view of His own glory. The latter is that side of the truth on which the Spirit here makes us look. Even redemption, all glorious as it is in itself, is consigned to the second place, as the means by which we enjoy the effect of God s counsels.

It was necessary that the ways of God should be considered on this side, that is, His own thoughts, not merely the means of bringing man into the enjoyment of the fruit of them. It is the epistle to the Ephesians which thus presents them to us; as that to the Romans, after saying it is God's goodness, begins with man's end, demonstrating the evil and presenting grace as meeting and delivering from it.

The God and Father of our Lord Jesus Christ has blessed us with all spiritual blessings in the heavenly places in Christ, having chosen us in Him. Ephesians 1 unfolds (v. 4-7) these blessings, and the means of sharing them; verses 8-10, the settled purpose of God for the glory of Christ, in whom we possess them. Next, verses 11-14 set before us the inheritance, and the Holy Ghost given as a seal to our persons, and as the earnest of our inheritance. Then follows a prayer, in which the apostle asks that his dear children in the faith — let us say that we — may know our privileges and the power that has brought us into them, the same as that by which Christ was raised from the dead and set at the right hand of God to possess them, as the Head of the assembly, which is His body, which, with Him, shall be established over all things that were created by its Head as God and that He inherits as man, filling all things with His divine and redeeming glory. In a word, we have first the calling of God, what the saints are before Him in Christ; then, having stated the full purpose of God as to Christ, God's inheritance in the saints; then the prayer that we may know these two things, and the power by which we are brought into them, and the enjoyment of them.

But we must examine these things more closely. We have seen the establishment of the two relationships between man and God — relationships in which Christ Himself stands. He ascended to His God and our God, to His Father and our Father. We share all the blessings that flow from these two relationships. He has blessed us with all spiritual blessings; not one is lacking. And they are of the highest order; they are not temporal, as was the case with the Jews. It is in the most exalted capacity of the renewed man that we enjoy these blessings: and they are adapted to that capacity, they are spiritual. They are also in the highest sphere: it is not in Canaan or Emmanuel's land. These blessings are granted us in the heavenly places; they are granted us in the most excellent way — one which leaves room for no comparison — it is in Christ. The God and Father of our Lord Jesus Christ has blessed us with all spiritual blessings in heavenly places in Christ. But this flows from the heart of God Himself, from a thought outside the circumstances in which He finds us in time. Before the world was, this was our place in His heart. He purposed to give us a place in Christ. He chose us in Him.

What blessing, what a source of joy, what grace, to be thus the objects of God's favour, according to His sovereign love! If we would measure it, it is by Christ we must attempt to do so; or, at least, it is thus that we must feel what this love is. Take especial notice here of the way in which the Holy Ghost keeps it continually before our eyes, that all is in Christ — in the heavenly places in Christ — He had chosen us in Him — unto the adoption by Jesus Christ — made acceptable in the Beloved. This is one of the fundamental principles of the Spirit's instruction in this place. The other is that the blessing has its origin in God Himself. He is its source and author. His own heart, if we may so express it, His own mind, are its origin and its measure. Therefore it is in Christ alone that we can have any measure of that which cannot be measured. For He is, completely and adequately, the delight of God. The heart of God finds in Him a sufficient object on which to pour itself out entirely, towards which His infinite love can all be exercised.

The blessing then is of God; but moreover it is with Himself and before Him, to gratify Himself, to satisfy His love. It is He who has chosen us, He who has predestined us, He who has blessed us; but it is that we should be before Him, and adopted as sons unto Himself. Such is grace in these great foundations. This consequently is what grace was pleased to do for us.

But there is another thing we have to note here. We are chosen in Him before the foundation of the world. Now this expression is not simply that of the sovereignty of God. If God chose some out of men now, it would be as sovereign as if before the world: but this shows that we belong in the counsels of God to a system set up by Him in Christ before the world existed, which is not of the world when it does exist, and exists after the fashion of this world has passed away. This is a very important aspect of the christian system. Responsibility came in (for man of course) with the creation of Adam in this world. Our place was given us in Christ before the world existed The development of all the characters of this responsibility went on up to the cross and there closed; innocent, a sinner without law, under law, and, when every way guilty, grace — God Himself comes into the world of sinners in goodness and finds hatred for His love. The world stood judged and men lost, and this the individual now learns as to himself. But then redemption was accomplished, and the full purpose and counsel of God in the new creation in Christ risen, the last Adam, was brought out, "the mystery hidden from ages and generations," while the first man's responsibility was being tested. Compare 2 Timothy 1:9-11; Titus 1:2, where this truth is very distinctly brought out.

This responsibility and grace cannot be reconciled really but in Christ. The two principles were in the two trees of the garden; then promise to Abraham unconditionally, that we might understand blessing was free grace; then the law again brought both forward, but put life consequent on responsibility. Christ came, is life, took on Himself for all who believe in Him the consequence of responsibility, and became, as the divine Son and withal as risen Head, the source of life, our sin being put away; and here, as risen with Him, we not only have received life, but are in a new position quickened out of death with Him, and have a portion according to the counsels which established all in Him before the world existed, and are established according to righteousness and redemption, as a new creation, of which the Second Man is the head. The following chapter will explain our being brought into this place.

We have said that God reveals Himself in two characters, even in His relationship to Christ; He is God, and He is Father. And our blessings are connected with this; that is, with His perfect nature as God, and with the intimacy of positive relationship with Him as Father. The apostle does not yet touch on the inheritance, nor on the counsels of God, with regard to the glory of which Christ is to be the centre as a whole; but he speaks of our relationship with God, of that which we are with God and before Him, and not of our inheritance — of that which He has made us to be, and not of that which He has given us. In verses 4-6 our own portion in Christ before God is developed. Verse 4 depends on the name of God; verse 5, on that of Father.

The character of God Himself is depicted in that which is ascribed to the saints (v. 4). God could find His moral delight only in Himself and in that which morally resembles Him. Indeed this is a universal principle. An honest man can find no satisfaction in a man who does not resemble him in this respect. With still greater reason God could not endure that which is in opposition to His holiness, since, in the activity of His nature, He must surround Himself with that which He loves and delights in. But, before all, Christ is this in Himself. He is personally the image of the invisible God. Love, holiness, blameless perfection in all His ways, are united in Him. And God has chosen us in Him. In verse 4 we find our position in this respect. First, we are before Him: He brings us into His presence. The love of God must do this in order to satisfy itself. The love which is in us also must be found in this position to have its perfect object. It is there only that perfect happiness can be found. But this being so, it is needful that we should be like God. He could not bring us into His presence in order to take delight in us, and yet admit us there such as He could not find pleasure in. He has therefore chosen us in Christ, that we should be holy, without blame before Him in love. He Himself is holy in His character, unblamable in all His ways, love in His nature. It is a position of perfect happiness — in the presence of God, like God; and that, in Christ, the object and the measure of divine affection. So God takes delight in us; and we, possessing a nature like His own as to its moral qualities, are capable of enjoying this nature fully and without hindrance, and of enjoying it in its perfection in Him. It is also His own choice, His own affection, which has placed us there, and which has placed us there in Him, who, being His eternal delight, is worthy of it; so that the heart finds its rest in this position, for there is agreement in our nature with that of God, and we were also chosen to it, which shows the personal affection that God has for us. There is also a perfect and supreme object with which we are occupied.

Remark here that, in the relationship of which we here speak, the blessing is in connection with the nature of God; therefore it is not said that we are predestined to this according to the good pleasure of His will. We are chosen in Christ to be blessed in His presence; it is His infinite grace; but the joy of His nature could not (nor could ours in Him) be other than it is, because such is His nature. Happiness could not be found elsewhere or with another.

But in verse 5 we come to particular privileges, and we are predestined to those privileges. "He has predestined us unto the adoption, according to the good pleasure of his will." This verse sets before us, not the nature of God, but the intimacy, as we have said, of a positive relationship. Hence it is according to the good pleasure of His will. He may have angels before Him as servants; it was His will to have sons.

Perhaps it might be said that, if admitted to take delight in the nature of God, one could hardly not be in an intimate relationship; but the form, the character of this relationship depends certainly on the sovereign will of God. Moreover, since we possess these things in Christ, the reflection of this divine nature and the relationship of son go together, for the two are united in us. Still, we must remember that our participation in these things depends on the sovereign will of God our Father; even as the means of sharing them, and the manner in which we share them, is that we are in Christ. God our Father, in His sovereign goodness, according to His counsels of love, chooses to have us near Himself. This purpose, which links us to Christ in grace, is strongly expressed in this verse, as well as that which precedes it. It is not only our position which it characterises, but the Father introduces Himself in a peculiar way with regard to this relationship. The Holy Ghost is not satisfied with saying "He has predestined us unto the adoption," but He adds "unto himself." One might say this is implied in the word "adoption." But the Spirit would particularise this thought to our hearts, that the Father chooses to have us in an intimate relationship with Himself as sons. We are sons to Himself by Jesus Christ, according to the good pleasure of His will. If Christ is the image of the invisible God, we bear that image, being chosen in Him. If Christ is a Son, we enter into that relationship.

These then are our relationships, so precious, so marvellous, with God our Father in Christ. These are the counsels of God. We find nothing yet of the previous condition of those who were to be called into this blessing. It is a heavenly people, a heavenly family, according to the purposes and counsels of God, the fruit of His eternal thoughts, and of His nature of love — that which is here called the "glory of his grace." We cannot glorify God by adding anything to Him. He glorifies Himself when He reveals Himself. All this is therefore to the praise of the glory of His grace, according to which He has acted towards us in grace in Christ; according to which Christ is the measure of this grace, its form towards us, He in whom we share it. All the fulness of this grace reveals itself in His ways towards us — the original thoughts, so to speak, of God, which have no other source than Himself, and in and by which He reveals Himself, and by the accomplishment of which He glorifies Himself. And observe here, that the Spirit does not say "the Christ," at the end of verse 6. When He speaks of Him, He would put emphasis on the thoughts of God. He has acted towards us in grace in the Beloved — in Him who is peculiarly the object of His affections. He brings this characteristic of Christ out into relief when He speaks of the grace bestowed upon us in Him. Was there an especial object of the love, of the affection of God? He has blessed us in that object.

And where is it that He found us when He would bring us into this glorious position? Who is it that He chooses to bless in this way? Poor sinners, dead in their trespasses and sins, the slaves of Satan and of the flesh.

If it is in Christ that we see our position according to the counsels of God, it is in Him also that we find the redemption that set us in it. We have redemption through His blood, the remission of our sins. Those whom He would bless were poor and miserable through sin. He has acted towards them according to the riches of His grace. We have already observed, that the Spirit brings out in this passage the eternal counsels of God with regard to the saints in Christ, before He enters on the subject of the state from which He drew them, when He found them in their condition of sinners here below. Now the whole mind of God respecting them is revealed in His counsels, in which He glorifies Himself. Therefore it is said, that that which He saw good to do with the saints was according to the glory of His grace. He makes Himself known in it. That which He has done for poor sinners is according to the riches of His grace. In His counsels He has revealed Himself; He is glorious in grace. In His work He thinks of our misery, of our wants, according to the riches of His grace: we share in them, as being their object in our poverty, in our need. He is rich in grace. Thus our position is ordered and established according to the counsels of God, and by the efficacy of His work in Christ — our position, that is, in reference to Him. If we are to think here, where God's thoughts and counsels are revealed, if remission and redemption come of this, we are to think not according to our need as its measure, but according to the riches of God's grace.

But there is more: God having placed us in this intimacy, reveals to us His thoughts respecting the glory of Christ Himself. This same grace has made us the depositaries of the settled purpose of His counsels, with regard to the universal glory of Christ, for the administration of the fulness of times. This is an immense favour granted us. We are interested in the glory of Christ as well as blessed in Him. Our nearness to God and our perfectness before Him enable us to be interested in the counsels of God as to the purposed glory of His Son. And this leads to the inheritance (compare John 14:28). Thus Abraham, though on lower ground, was the friend of God. God our Father has given us to enjoy all blessings in heavenly places ourselves; but He would unite all things in heaven and on the earth under Christ as Head, and our relationship with all that is put under Him, as well as our relationship with God His Father, depends on our position in Him; it is in Him that we have our inheritance.

The good pleasure of God was to unite all that is created under the hand of Christ. This is His purpose for the administration of the times in which the result of all His ways shall be manifested.* In Christ we inherit our part, heirs of God, as it is said elsewhere, joint-heirs of Christ. Here however the Spirit sets before us the position, in virtue of which the inheritance has fallen to us, rather than the inheritance itself. He ascribes it also to the sovereign will of God, as He did before with regard to the special relationship of sons unto God. Remark also here, that in the inheritance we shall be to the praise of His glory; as in our relationship to Him we are to the praise of the glory of His grace. Manifested in possession of the inheritance, we shall be the display of His glory made visible and seen in us; but our relationships with Him are the fruit, for our own souls, with Him and before Him, of the infinite grace that has placed us in these relationships and made us capable of them.
{* It will be a grand spectacle, as the result of the ways of God, to see all things united in perfect peace and union under the authority of man, of the second Adam, the Son of God; ourselves associated with Him in the same glory with Himself, His companions in the heavenly glory, as the objects of the eternal counsels of God. I do not enlarge here upon this scene, because the chapter we are considering directs our attention to the communications of the counsels of God respecting it, and not to the scene itself. The eternal state, in which God is all in all, is again another thing. The administration of the fulness of tunes is the result of the ways of God in government; the eternal state, that of the perfection of His nature. We, even in the government, are brought in as sons according to His nature. Wonderful privilege!}

Such then, with regard to the glory bestowed on Him as man, are the counsels of God our Father with respect to Christ. He shall gather together in one all things in Him as their Head. And as it is in Him that we have our true position as to our relationship with God the Father, so also is it with regard to the inheritance bestowed upon us. We are united to Christ in connection with that which is above us; we are so likewise with regard to that which is below. The apostle is speaking here first of Jewish Christians, who have believed in Christ before He is manifested; this is the force of "we who have first trusted in Christ." If I may venture to use a new word, "who have pre-trusted in Christ" — trusted in Him before He appears. The remnant of the Jews in the last days will believe (like Thomas) when they shall see Him. Blessed is he who shall have believed without seeing. The apostle speaks of those among the Jews who had already believed in Him.

In verse 13 he extends the same blessing to the Gentiles, which gives occasion for another precious truth with regard to us — a thing that is true of every believer, but that had special force with regard to those from among the Gentles. God had put His seal on them by the gift of the Holy Ghost. They were not, according to the flesh, heirs of the promises; but, when they believed, God sealed them with the Holy Spirit of promise, who is the earnest of the inheritance, both of the one and the other, Jews and Gentiles, until the possession acquired by Christ should be delivered to Him, until He should in fact take possession of it by His power — a power which will allow no adversary to subsist. Remark here, that the subject is not being born again, but a seal put on believers, a demonstration and earnest of their future full participation in the heritage that belongs to Christ — an inheritance to which He has a right through redemption, whereby He has purchased all things to Himself, but which He will only appropriate by His power when He shall have gathered together all the co-heirs to enjoy it with Him.

The Holy Ghost is not the earnest of love. The love of God is shed abroad in our hearts by the Holy Ghost who is given unto us. God loves us as He will love us in heaven. Of the inheritance the Holy Ghost is but an earnest. We do not yet possess anything of the inheritance. Then we shall be to the praise of His glory. The glory of His grace is already revealed.

Thus we have here the grace which ordered the position of the children of God — the counsels of God respecting the glory of Christ as Head over all — the part which we have in Him as Heir — and the gift of the Holy Ghost to believers, as the earnest and seal (until they are put in possession with Christ) of the inheritance that He has won.

From verse 15 to the end, we have the apostle's prayer for the saints, flowing from this revelation — a prayer founded on the way in which the children of God have been brought into their blessings in Christ, and leading thus to the whole truth respecting the union of Christ and the assembly, and the place which Christ takes in the universe that He created as Son, and which He reassumes as man; and on the power displayed in placing us, as well as Christ Himself, at the height of this position which God has given us in His counsels. This prayer is founded on the title of "God of our Lord Jesus Christ"; that of Ephesians 3 on the title of "Father of our Lord Jesus Christ." There it is more communion than counsels. God is called the Father of glory here, as being its source and author. But not only is it said, "The God of our Lord Jesus Christ," but we shall see also that Christ is viewed as man. God has wrought in Christ (v. 20), He has raised Him from among the dead has made Him sit at His right hand. In a word, all that happened to Christ is considered as the effect of the power of God who has accomplished it. Christ could say, "Destroy this temple, and I will raise it up again in three days," for He was God; but here He is viewed as man; it is God who raises Him up again.

There are two parts in this prayer: first, that they may understand what the calling and the inheritance of God are; and secondly, what the power is that puts them in possession of that which this calling confers upon them — the same power which sets Christ at the right hand of God, having raised Him from among the dead.

First, the understanding of the things given us. We find, it appears to me, the two things which, in the previous part of the chapter, we have seen to be the saint's portion — the hope of the calling of God, and the glory of His inheritance in the saints. The first is connected with verses 3-5, that is, our calling; the second, with verse 11, that is, the inheritance. In the former we have found grace (that is, God acting towards us because He is love); in the latter, the glory — man manifested as enjoying in His Person and inheritance the fruits of the power and the counsels of God. God calls us to be before Him, holy and unblameable in love, and at the same time to be His sons. The glory of His inheritance is ours. Take notice that the apostle does not say "our calling," although we are the called. He characterises this calling by connecting it with Him who calls in order that we may understand it according to its excellence, according to its true character. The calling is according to God Himself. All the blessedness and character of this calling are according to the fulness of His grace — are worthy of Himself. It is this which we hope for. It is also His inheritance, as the land of Canaan was His, as He had said in the law, and which nevertheless He inherited in Israel. Even so the inheritance of the whole universe, when it shall be filled with glory, belongs to Him, but He inherits it in the saints. It is the riches of the glory of His inheritance in the saints. He will fill all things with His glory, and it is in the saints that He will inherit them. These are the two parts of the first thing to which the eyes of the saints were to be opened. By the calling of God we are called to enjoy the blessedness of His presence, near to Himself, to enjoy that which is above us. The inheritance of God applies to that which is below us, to created things, which are all made subject to Christ, with whom and in whom we enjoy the light of the presence of God near to Him. The apostle's desire is, that the Ephesians may understand these two things.

The second thing that the apostle asks for them is, that they may know the power already manifested, which had already wrought to give them part in this blessed and glorious position. For, even as they were introduced by the sovereign grace of God into the position of Christ before God His Father; so also the work which has been wrought in Christ, and the display of the power of God, which took place in raising Him from the grave to the right hand of God the Father above every name that is named, are the expression and the model of the action of the same power which works in us who believe, which has raised us from our state of death in sin to have part in the glory of this same Christ. This power is the basis of the assembly's position in her union with Him and of the development of the mystery according to the purposes of God. In person Christ raised up from among the dead is set at the right hand of God, far above all power and authority, and above every name that is named among the hierarchies by which God administers the government of the world that now is, or among those of the world to come. And this superiority exists, not only with regard to His divinity, the glory of which changes not, but with regard to the place given Him as man; for we speak here — as we have seen — of the God of our Lord Jesus Christ. It is He who has raised Him from the dead, and who has given Him glory and a place above all; a place of which no doubt He was personally worthy, but which He receives, and ought to receive, as man from the hand of God, who has established Him as Head over all things, uniting the assembly to Him as His body, and raising up the members from their death in sins by the same power as that which raised up and exalted the Head — quickening them together with Christ, and seating them in the heavenly places in Him, by the same power that exalted Him. Thus the assembly, His body, is His fulness. It is indeed He who fills all in all, but the body forms the complement of the Head. It is He, because He is God as well as man, who fills all things — and that, inasmuch as He is man, according to the power of redemption, and of the glory which He has acquired; so that the universe which He fills with His glory enjoys it according to the stability of that redemption from the power and effect of which nothing can withdraw it.* It is He, I repeat, who fills the universe with His glory; but the Head is not isolated, left, so to speak, incomplete as such, without its body. It is the body that completes it in that glory, as a natural body completes the head; but not to be the head or to direct, but to be the body of the head, and that the head should be the head of its body. Christ is the Head of the body over all things. He fills all in all, and the assembly is His fulness. This is the mystery in all its parts. Accordingly we may observe that it is when Christ (having accomplished redemption) was exalted to the right hand of God, that He takes the place in which He can be the Head of the body.
{* Compare Ephesians 4:9-10: and this introduction of redemption, and the place Christ has taken as Redeemer, as filling all in all, is full of interest.}

Marvellous portion of the saints, in virtue of their redemption, and of the divine power that wrought in the resurrection of Christ, when He had died under our trespasses and sins, and set Him at the right hand of God: a portion which, save His personal session at the right hand of the Father, is ours also through our union with Him!