By J.G. Bellet
The mystery of the Church is specially disclosed in the Epistle to the Ephesians. It is there spoken of under two titles, which are exclusively its own. It is "the body of Christ," and "the bride of Christ."
One has strikingly said, "It is not in the heavens above, nor in the earth beneath, nor in angels themselves, bright witnesses as they are of creative power, that the character and ways of God will be manifested in the ages to come: it is in the new, redeemed creation in Christ, in the Church and by the Church, that God's manifold wisdom will be made known. In the Church, brightest emanation of the Divine mind, masterpiece of God's handiwork, every perfection of light and glory and beauty shall be displayed; otherwise she would be unworthy of her high destiny as the Bride. The depths and heights of the grace and love and power of God will never be known to the heavenly hosts, till they behold the Church, chosen from Adam's ruined and apostate race, not only brought into the closest and sweetest intimacy of sonship to God, but exalted to the highest dignity in heaven, a partaker of the ineffable glory of her risen Head."
Surely these words are good for the use of edifying. But further. In unfolding grace and glory in this Epistle to the Ephesians (which Epistle I would now consider somewhat particularly), we may observe that there is a peculiar accumulation of language, as I may express it, as though the Writer (the Spirit) were conscious of what a theme of peculiar weight and dignity he was treating. We read of "the glory of grace," of "the riches of grace," of "the exceeding riches of grace," of "the praise of His glory," and of "the praise of the glory of His grace." This is the style in which the magnificent secrets of this Epistle are brought out to view. The casket is according to the treasure.
And the sight given of the ascended Lord is in the same style presented to us. It has been observed by another, that St Mark tells us, that our Lord was carried up into heaven. The Epistle to the Hebrews tells us that He was carried up through the heavens. But this Epistle tells us, that He ascended up far above all heavens. (Mark 16: 19; Heb. 4: 14; Eph. 4: 10) What a varied, wondrous account of Him! But the Ephesian account is the most magnificent--for it gives the Son of Man the very place which is given to God Himself in Deuteronomy 10: 14.
And this accumulation of language, of which I have spoken, is preserved in the second chapter, where the Spirit comes to look at the objects of this high calling, and not, as before, at the character of the calling itself. He takes knowledge of us sinners in two conditions, dead and alienated; dead as in ourselves, alienated as from God--and then He sees us translated into the opposite conditions of life and nearness.. But He accumulates language, in treating of these things, as He had done before. Terms are multiplied, descriptions are repeated elaborately, that all these conditions in which we are presented, and each of them separately, may be apprehended with great emphasis by our souls. The death-estate in which we lay by nature was awfully complete; the life-estate into which we are now brought, is thoroughly, eternally perfect. Our condition of distance from God, in which grace found us, is described to have been such that nothing could pass beyond it--our present condition of nearness to Him is such as the Son Himself alone could have enjoyed, so to say, before us.
But further. The characteristic of the Church's blessing is this--that they are in Christ. Earlier saints, as we have seen, will be heavenly in their destiny; but the Church's calling is heavenly, in and with Christ.
The word "in" abounds there in a remarkable manner--and it is always "in Christ." In the course of the wondrous disclosures there made, we learn that having been quickened together with Him, we are now seated in heavenly places in Him.
Being thus ascended, we are also taught that, there on high, we are blest with all blessings in Him.
And again--we are accepted in Him, the Beloved--made the objects of personal love, as well as blessed with all spiritual blessings.
And again--in Him God has abounded towards us in all wisdom and knowledge, making known to us His thoughts and good pleasure touching ages to come; giving us the place of friends.
Thus is it with us now. But this same Scripture looks forward and backward, and shows us the interest we had "in Christ" before the world was, and what we are to have "in Him" when the world has run its course. Ere the world was, we learn that we were "chosen" in Him, and "predestinated" unto the adoption of children. And when the world shall be over, and dispensations have finished the display of themselves, and closed their wondrous story, we learn that we shall be "heirs" in Him and with Him of that great new system, "the world to come," in which all things shall be gathered together under Him as their Head.
This is a great theme indeed--our eternal portion in Christ, our standing in Him, with the counsels that purposed it ere the world was, the high condition and prerogatives in which it now puts us, and the portion which it will convey to us in the ages to come. And all this excellent estate is ours, simply because we now believe or trust in Him.
But that which had been thus "chosen in Christ" from before the foundation of the world, was "hid in God" till revealed by the Spirit to New Testament prophets. And the revelation of it completed the Word of God. (Col. 1: 25.) It was the closing, crowning disclosure, made specially through St. Paul the Apostle of the Gentiles. The Church is called into the highest place of dignity, and the revelation of it is in the last, the latest place in the communications of God. Yes. The Church has been revealed the last. The Gentile Apostleship has brought it forth. Though chosen in Christ before the world, and hid in God for ages and from ages, it now stands revealed, the crown of all His purposes, as it is the last of all His communications.
In this Epistle to the Ephesians, the sinner has been already rescued by the blood of Jesus. Sins are forgiven--and the saints, thus beyond judgment, are summoned to listen, till the high calling of the Church in Christ Jesus under the exceeding riches of the grace of God, like the salvation of God at the Red Sea, discloses itself in their hearing. They have but to listen. If they talk of responsibility, this is it; to listen, to accept, to be happy and thankful, because all this is what it is, and the God of all grace is to them what He is. And the Apostle, who teaches them these rich and marvellous secrets, only prays for them, that as they listen, they may have hearts to understand.
His prayers for them, whether in the first or third chapter, give us other samples of that accumulation of language, of which I have already spoken, and which is so expressive of the consciousness of having to deal with themes and thoughts of very peculiar weight and dignity.
As we get in on the fourth chapter, we come into company with something wonderful in its way, like that which we have seen already.
The captivity of man under the hand of the old Serpent, in Genesis 3, was complete. Satan's lie was accepted, man became a sinner, separate from God, and lost: Eden was forfeited, the ground put under a curse, the man and the woman under penalties, and Satan as a liar and a wanderer went about on the face of the earth.
This earliest story of man's captivity is glanced at in Ephesians 4--as by contrast. The Captor himself with all his host are now made captives (a captive multitude), and by man's Deliverer led in triumph, or made a show of openly, as another kindred Scripture speaks. (Col. 2) But this Deliverer has proved Himself not only mighty after this manner, but glorious. He fills all things. 'He has both descended and ascended--has been in the lower parts of the earth, the grave, the very stronghold of the Captor; and is now far above all heavens. ., And such an One, this Deliverer, mighty and glorious, has taken it upon Him to write the history or secure the fortunes of Satan's old captive. And it is wonderful, as we further read in this chapter. Having wrought the deliverance in the lower parts of the earth, He has now in the highest places, far above all heavens, received gifts for the former victims of the Serpent; and has dispensed them; and through them has endowed them with the richest portions and highest dignities, These endowments have brought the ancient captive of the great enemy to perfection; made him, in a divine, spiritual sense, independent.; given him security against the wiles of the deceiver; and set his resources within himself, through the Holy Ghost given to him. (See verses 8-16)
It may surprise us at first to find such a thing as this--the ruins of man in Genesis 3 thus confronted by the recovery of man in Ephesians 4--the gain and triumph of the old Serpent there, answered and annulled by his shame and overthrow here. But so it is. And surprise may cease, when we remember that the Epistle to the Ephesians, as we have seen, is the most marvellous exhibition of the results of redemption, which Scripture presents to us. We may, therefore, expect to find Genesis 3 confronted in such an Epistle. It is the special writing on the Church which is "the Body of Christ" and "the Bride of Christ"--the first of these titles telling us that she is set in the very highest Place of honour; the second of them telling us that she is set also in the dearest and most intimate Place of Personal affection and relationship. She is made, moreover, to the creation of God, to principalities and powers in heavenly places, the great witness, the only adequate witness, of grace, glory, and wisdom; of the exceeding riches of grace, of the praise of glory, and of the manifold resources and secrets of wisdom. She is this--and the revelation of her, again we may remember, has completed or filled out and up to its full measure, the Word of God.
It has been observed by another, that the calling of God of old was either of individuals, that they might walk with God; or of a nation (as that of Israel), that they might observe the statutes and do the laws of God their King. But now, the calling of God is into a body. But though this is so, the individuality of the saint is still contemplated; and the Epistle to the Ephesians keeps this in view, addressing us emphatically in our personal individual places, in chapter 5.
This is suited, seasonable truth, at the close of this wondrous Epistle. And surely we ought to know our personal standing, our own individual perfection, ere we occupy ourselves with the calling of the Church or the Body. Accordingly, in another place, the Apostle lets the saints know, that he would speak of such wisdom, the wisdom of these Divine mysteries, only among them that were perfect. (1 Cor. 2: 6.) And so here, in Ephesians we are individually chosen, predestinated, forgiven, accepted, instructed, sealed (according to Eph. 1); and then, we are prayed for, that we may have that spirit of wisdom and revelation which capacitates us to learn our Church-calling, the strength that is leading us, and the glory that we are to reach: "The Church corporately is composed of individual believers; and while viewed in its corporate character, it has relations to Christ which the believer individually has not--for no believer is the Body of Christ or the Bride of Christ--yet, it is in the affections and conscience of the individual believer, that the relations of the Church to Christ are to be recognized and have their effect."
Surely this is so. Individual saints are first perfected, under the given Spirit, and then the Body is edified--as we have in Ephesians 4: 12. The precepts, which we find from Ephesians 4: 17 to Ephesians 6: 9, address us individually; but the Church-state is assumed or contemplated here and there throughout.
And here, let me say, as to precepts, that the calling itself, the grace in which we stand, might direct us, without precepts. This thought is sanctioned by such passages as Titus 2: 11, 12; and 2 Peter 3: 11, 14. The saints in Genesis act without law or precept. Their calling suggested their duties. "How can I do this great wickedness," said one of them, "and sin against God"? The grace in which New Testament saints stand might do the same. Still they are called to listen to precepts--as here in this portion of the Epistle to the Ephesians. But the precepts strikingly honour the doctrines. They commonly either refer to, or tacitly assume, the doctrines; and thus, as I may say, they present themselves as so many expressions of the moral virtue which lies hid in the doctrine.
And further. They let us know that holiness must have a dispensational character. It is not simply moral virtue, such as conscience would suggest: it is not legal righteousness, such as the law might demand: nor is it what John Baptist would have prescribed. It is Christian. The holiness, or the due character, of a saint, is to derive itself out of the Christian calling. It finds its springs and sanctions in Christian truth. It measures itself by that Word which now addresses itself to us, and which delineates our dispensational place and peculiarity. It is the sanctification of the truth, the washing of water by the Word, that is looked for. It is this which gives definite character to the morals which God accepts, and which the Spirit works. And this is what is very much neglected or passed by, but which, to be in the light as God is in the light, must be heeded,
But there is still another thing in this Epistle. There is conflict or wrestling. We see the walk of a saint in Eph. 5, his fight in Eph. 6. His walk lies through the chequered paths of life, the circumstances and relations which make up human history. His fight is with "the wiles of the devil," or with "spiritual wickedness in heavenly places."
These wicked spirits come forth from heavenly places--and they come with lies and deceivableness of infinite variety. 2 Chr. 18 is a direct witness of this. There, a spirit is seen to come forth from heaven with a lie in his mouth; or with a lie which he puts into the mouth of Ahab's false prophets. And that lie leads Ahab to the fatal battle of Ramoth-gilead,
The Serpent, at the beginning, entered the garden as a liar, and with one of his "wiles" ruined the man. (Gen. 3) Satan, with another of them, tempted David to number the people, and led him to a terrible day of retribution. (1 Chr. 21) This same character of a deceiver is recognized in Rev. 12: 9; Rev. 20: 8. And signs and lying wonders and all deceivableness of unrighteousness are spoken of as the working of Satan in 2 Thess. 2: 9-10.
Thus we have wicked spirits in heavenly places exercising "wiles" here in the midst of us.
These wiles, these lies of "the rulers of the darkness of this world," may be multitudinous, such as, infidel suggestions, perversions of truth, devotional human superstitions, confounding of things which dispensationally differ, false calculations touching the world's progress, and the like. How solemn the thought! But how well to be told of these wiles, and thus to be put in preparation for them. Distinct instances of these wiles are again noticed in 2 Cor. 2: 11; 2 Cor. 11: 3; 2 Tim. 2: 26.
It is with these wiles we have to wrestle. In other characters (as when he is a liar or a persecutor) we may have to fall under the enemy. For our fight is not with flesh and blood, as was that of a Joshua or a David. God sent them forth to such conflict, having put armour upon them that was suited to meet flesh and blood. But it is in no wise so now. Not one piece of our armour would do for the battle at Ai, or for the day of the valley of Elah. Our enemies are not the Amorites or the Philistines. It is armour fitted to meet the corrupter of the truth, him who ceaseth not to pervert the right ways of the Lord. (Acts 13: 10) It is, the girdle of truth, the breastplate of righteousness, the shoes of the gospel of peace, the shield of faith, the helmet of salvation, and the sword of the Spirit.*
*Satan is an accuser of the Brethren in heaven (Job 1; Rev. 12) On earth he is an accuser of God (Gen. 2), and a persecutor of saints (Job 2; Rev. 12) But the Apostle here speaks only of his wiles or deceivings.
The whole age through which we are passing is regarded as "a war," with occasional fights or "evil days"--and therefore the Apostle says to us, "That ye may be able to withstand in the evil day, and having done all, to stand."
These "wiles," too, may become "fiery darts." That is: these lies and deceivings which at all times are abroad, may now and again, in some shape or another, be levelled directly and personally at ourselves.
And it is striking to observe what this one Epistle teaches us about these evil principalities and powers. It tells us, that they are Christ's captives, the saint's enemies, with whom he has to wrestle, and the rulers of the world's darkness. (Eph. 4: 8; Eph. 6: 11, 12.)*
*It has been observed by another, that Ephesus is exhibited very specially as having been the scene of those wicked spirits that practise their lies and deceivings. (See Acts 19: 19)
But here I might add (though our Epistle does not suggest it), that the present ruler of the darkness of this world is doomed to take a solemn journey by-and-by. He is to be cast out of heaven where he now is, and act on the earth only. He is then, in season, to be taken from the earth, and put into the bottomless pit. He is then, as taken out of the pit, to be given over to the lake of fire, or his eternal doom. (See Luke 10: 18; Rev. 12, 20)
And this, I may further add, is the very contrary or opposite journey of that of the Lord. The Lord came from the grave as a Conqueror. He had been "death of death and hell's destruction." He returned to the earth, tarrying there for forty days, giving pledges and promises touching His future kingdom here. And then, He ascended to the highest heavens, receiving all power, and sending down the Holy Ghost to dwell in His saints, and prepare them for Himself in the day of exceeding glory, when He shall be displayed as filling all things--according to this same Epistle.
Here we end, save the very conclusion, which has, however, a character in it that I must notice.
The Apostle speaks of himself as "an ambassador in bonds." What another witness was he, then, at that moment, of the character of the world which he had just recognized as under the rule of the powers of darkness? God's ambassador was put in prison by the world into which He had sent him! Does one nation treat the representative of another in this way? Is not the person of an ambassador sacred?
But man's prisoner is God's freeman; and in the care of thoughtful love, from his prison-house he will send messages of sympathy and comfort and encouragement to his loved brethren hundreds of miles away from him beyond the seas.
