Ephesians

The whole of Ephesians 3 is a parenthesis unfolding the mystery; and presenting at the same time, in the prayer that concludes it, the second character of God set before us at the beginning of the epistle, namely, that of Father of our Lord Jesus Christ; and this is the way in which it is here introduced. Chapter 1 gives the counsels of God as they are in themselves, adding His raising Christ and setting Him above all on high at the end. Chapter 2, His work in quickening others with Him and forming the whole assembly of those who are risen in Christ, taken by grace from among Jews and Gentiles; these are God's thoughts and work. Chapter 3 is Paul's administration of it; it speaks especially of the bringing in of the Gentiles on the same footing as the Jews. This was the entirely new part of the ways of God.

Paul was a prisoner for having preached the gospel to the Gentiles — a circumstance that brought out his particular ministry very clearly. Thus ministry in the main is presented as in Colossians 1. Only in the latter epistle the whole subject is treated more briefly, and the essential principle and character of the mystery according to its place in the counsels of God is less explained, is viewed only on a special side of it, suited to the purpose of the epistle, that is, Christ and the Gentiles. Here the apostle assures us that he had received it by a special revelation, as he had already taught them in words which, though few, were suited to give a clear understanding of his knowledge of the mystery of Christ — a mystery never made known in the past ages, but now revealed by the Spirit to the apostles and prophets. Here it will be observed that the prophets are most evidently those of the New Testament, since the communications made to them are put in contrast with the degree of light granted in the previous ages. Now the mystery had been hidden in all former times; and in fact it needed so to be; for to have put the Gentiles on the same footing as the Jews would have been to demolish Judaism, such as God had Himself established it. In it He had carefully raised a middle wall of partition. The duty of the Jew was to respect this separation; he sinned, if he did not strictly observe it. The mystery set it aside. The Old Testament prophets, and Moses himself, had indeed shown that the Gentiles should one day rejoice with the people: but the people remained a separate people. That they should be co-heirs, and of the same body, all distinction being lost, had indeed been entirely hid in God (part of His eternal purpose before the world was), but formed no part of the history of the world, nor of the ways of God respecting it, nor of the revealed promises of God.

It is a marvellous purpose of God which, uniting redeemed ones to Christ in heaven as a body to its head, gave them a place in heaven. For, although we are journeying on the earth, and although we are the habitation of God by the Spirit on the earth, yet in the mind of God our place is in heaven.

In the age to come the Gentiles will be blessed; but Israel will be a special and separate people.

In the assembly all earthly distinction is lost; we are all one in Christ, as risen with Him.

Thus the gospel of the apostle was addressed to the Gentiles, to announce thus good news to them according to the gift of God, which had been granted to Paul by the operation of His power, to proclaim to them not merely a Messiah according to the promises made to the fathers, a Jewish Christ, but a Christ whose riches were unsearchable. No one could trace to the end, and in all its development in Him, the accomplishment of the counsels, and the revelation of the nature of God. They are the incomprehensible riches of a Christ in whom God reveals Himself, and in whom all God's thoughts are accomplished and displayed. These purposes of God with regard to a Christ, the Head of His body the assembly, Head over all things in heaven and earth, Christ, God manifest in the flesh, were now made known and being accomplished, so far as gathering the joint-heirs in one body went. Saul, the inveterate enemy of Jesus proclaimed as Messiah, even if by the Holy Ghost from heaven — the worst therefore of all men — becomes by grace Paul, the instrument and witness of that grace to announce these incomprehensible riches to the Gentiles This was his apostolic function with regard to the Gentiles There was another to enlighten all with regard to this mystery, which, from the beginning of the world, had been hidden in God. This answers to the two parts of the apostle's ministry pointed out in Colossians 1:23-25: as verse 27 in that chapter corresponds with verse 17 here. God, who created all things, had this thought, this purpose before creation, in order that, when He should subject all creation to His Son become a man and glorified, that Son should have companions in His glory, who should be like Himself, members of His body spiritual, living of His life.

He made known to the Gentiles the unsearchable riches of Christ, which gave them a portion in the counsels of God in grace. He enlightened all with regard, not precisely, to the mystery, but to the administration* of the mystery; that is to say, not only the counsel of God, but the accomplishment in time of that counsel by bringing the assembly together under Christ its head. He who had created all things, as the sphere of the development of His glory, had kept this secret in His own possession, in order that the administration of the mystery, now revealed by the establishment of the assembly on earth, should be in its time the means of making known to the most exalted of created beings the manifold and various wisdom of God. They had seen creation arise and expand before their eyes; they had seen the government of God, His providence, His judgment; His intervention in lovingkindness on the earth in Christ. Here was a kind of wisdom altogether new; a thing outside the world, hitherto shut up in the mind of God, hid in Himself so that there was no promise or prophecy of it, but the special object of His eternal purpose; connected in a peculiar way with the One who is the centre and the fulness of the mystery of godliness; which had its own place in union with Him; which, although it was manifested on earth and set with Christ at the head of creation, formed properly no part of it. It was a new part of it. It was a new creation, a distinct manifestation of the wisdom of God; a part of His thoughts which until then had been reserved in the secret of His counsels; the actual administration of which, on the earth in time by the apostle's work, made known the wisdom of God according to His settled purpose, according to His eternal purpose in Christ Jesus. "In whom," the apostle adds, "we draw nigh with all boldness by faith in him": and it is according to this relationship that we do so.
{* This appears to me to be the true word, and not "the fellowship."}

Therefore these Gentile believers were not to be discouraged on account of the imprisonment of him who had proclaimed to them this mystery; for it was the proof and the fruit of the glorious position which God had granted them, and of which the Jews were jealous.

This revelation of the ways of God does not, as the first chapter, present Christ to us as man raised up by God from the dead, in order that we should be raised up also to have part with Him, and that the administration of the counsels of God should thus be accomplished. It presents Him as the centre of all the ways of God, the Son of the Father, the Heir of all things as the Creator Son, and the centre of the counsels of God. It is to the Father of our Lord Jesus Christ that the apostle now addresses himself; as in chapter 1 it was to the God of our Lord Jesus Christ. Every family (not "the whole family") ranges itself under this name of Father of our Lord Jesus Christ. Under the name of Jehovah there were only the Jews. "You only have I known of all the families of the earth," had Jehovah said to the Jews in Amos, "therefore will I punish you for your iniquities"; but under the name of Father of Jesus Christ all families — the assembly, angels, Jews, Gentiles, all — range themselves. All the ways of God in that which He had arranged for His glory were co-ordained under this name, and were in relation with it; and that which the apostle asked for the saints to whom he addressed himself was, that they should be enabled to apprehend the whole import of those counsels, and the love of Christ which formed the assured centre for their hearts.

For this purpose he desires that they should be strengthened with all might by the Spirit of the Father of our Lord Jesus Christ, and that the Christ, who is the centre of all these things in the counsels of God the Father, should dwell also in their hearts, and thus be the intelligent centre of affection to all their knowledge — a centre which found no circle to limit the view that lost itself in infinitude which God alone filled — length, breadth, height, depth.* But this centre gave them at the same time a sure place, a support immovable and well known, in a love which was as infinite as the unknown extent of the glory of God in its display around Himself. "That Christ," says the apostle, "may dwell in your hearts." Thus He, who fills all things with His glory, fills the heart Himself, with a love more powerful than all the glory of which He is the centre. He is to us the strength which enables us in peace and love to contemplate all that He has done, the wisdom of His ways, and the universal glory of which He is the centre.
{* Christ is the centre of all the display of divine glory, but He thus dwells in our hearts so as to set them, so to speak, in this centre, and make them look out thence on all the glory displayed. Here we might lose ourselves; but he brings them back to the well-known love of Christ, yet not as anything narrower, for He is God, and it passes knowledge, so that we are filled up to all the fulness of God.}

I repeat it — He who fills all things fills above all our hearts. God strengthens us according to the riches of that glory which He displays before our wondering eyes as rightly belonging to Christ. He does it, in that Christ dwells in us, with tenderest affection, and He is the strength of our heart. It is as rooted and grounded in love; and thus embracing as the first circle of our affections and thoughts, those who are so to Christ all the saints the objects of His love: it is as being filled with Him, and ourselves as the centre of all His affections, and thinking His thoughts, that we throw ourselves into the whole extent of God's glory; for it is the glory of Him whom we love. And what is its limit? It has none; it is the fulness of God. We find it in this revelation of Himself. In Christ He reveals Himself in all His glory. He is God over all things, blessed for ever.

But dwelling in love we dwell in God and God in us: and that in connection with the display of His glory, as He develops it in all that He has formed around Himself, to exhibit Himself in it, in order that Christ, and Christ in the assembly, His body, should be the centre of it, and the whole the manifestation of Himself in His entire glory. We are filled unto all the fulness of God; and it is in the assembly that He dwells for this purpose. He works in us by His Spirit with this object. Therefore Paul's desire and prayer is that glory may be unto God in the assembly throughout all ages by Jesus Christ: Amen. And note, it is here realisation of what is spoken of that is desired. It is not, as chapter 1, objective, that they may know what is certainly true, but that it may be true for them, they being strengthened with might by His Spirit. It is very beautiful to see how, after launching us into the infinitude of God's glory, he brings us back to a known centre in Christ — to know the love of Christ, but not to narrow us. It is more properly divine, though familiar to us, than the glory. It passes knowledge.

Observe too here, that the apostle does not now ask that God should act by a power, as it is often expressed, which works for us, but by a power that works in us.* He is able to do above all that we can ask or think according to His power that works in us. What a portion for us! What a place is this which is given us in Christ! But he returns thus to the thesis proposed at the end of Ephesians 2, God dwelling in the assembly by the Spirit, and Christians, whether Jews or Gentiles, united in one. He desires that the Ephesian Christians (and all of us) should walk worthy of this vocation. Their vocation was to be one, the body of Christ; but this body in fact manifested on earth in its true unity by the presence of the Holy Ghost. We have seen (Ephesians 1) the Christian brought into the presence of God Himself; but the fact that these Christians formed the body of Christ, and that they were the dwelling-place of God here below, the house of God on the earth in a word, their whole position — is comprised in the expression, "their vocation." Ephesians 1, note, gives the saints before God; the prayer of Ephesians 3, Christ in them.
{* This fully distinguishes the prayer of Ephesians 1 and this. There the calling and inheritance were in the sure purpose of God, and his prayer is that they may know them, and the power that brought them there. Here it is what is in us, and he prays that it may exist, and that as present power in the church.}