THE strongly and distinctly marked clauses of the apostle's first prayer for the Ephesian saints (Eph. 1:16-2316Cease not to give thanks for you, making mention of you in my prayers; 17That 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: 18The eyes of your 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, 19And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, 20Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, 21Far above all 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: 22And hath put all things under his feet, and gave him to be the head over all things to the church, 23Which is his body, the fulness of him that filleth all in all. (Ephesians 1:16‑23)) have already been noticed. He sought on their behalf that they might be made to know (1) the hope of His calling, (2) the riches of the glory of His inheritance in the saints, and (3) the exceeding greatness of His power toward believers.
The last petition introduces a subject on which the apostle in a characteristic manner enlarges in a very full way. It was a theme especially near and dear to the heart of Paul. Christ in heaven and the consequent effects for us of His present exaltation are prominent in almost every epistle. Paul knew not Christ in the days of His flesh. He did not meet Him on the banks of the Jordan, like John or Peter. It was a heavenly Christ that confronted the mad persecutor; and it was the memory of that vision of the glory of God in the face of Jesus Christ which ever hung like a brilliant beacon star on the horizon of the apostle's life, shaping his course and animating his zeal. He loved to think of Christ in the glory, and when led to speak of the power now working in us, he immediately unfolds its connection with the power that put Christ there. The self-same power that wrought in Him works in us.
Thus the doctrinal truth is made as ever to rest on the solid substructure of fact. It is a fact however only to be appreciated by the spiritual mind; and this the apostle has in view. Such he calls to, consider the most recent display of God's omnipotent power in the resurrection of Christ, unveiling its profound import to the church of God.
In the beginning God displayed His power in the creation of the heavens and the earth. In the history of Israel, He showed His power by their redemption from Egypt. But the greatest exemplification of God's power for the Christian is in the resurrection and exaltation of Christ. This transcends in character the power exercised in furnishing the material universe, as it also does that which crushed the military power of. Pharaoh and over-ruled natural phenomena for the deliverance of His enslaved people. For here we have the annulment of man's last enemy—death, God raising Him Who lay under its power, not merely to life but up to the very chiefest place of authority and glory.
In that supremest position dominion is given Him, and that over all things; “He hath put all things under his feet.” He is Lord of all. Though this universal sway is unseen as yet, the time of its public administration not having come, the glorification of the One Who lay in the rich man's tomb is no secret to faith because revealed. It is to the believer the most signal exercise of divine power. Wondrous are the potent and invisible forces of nature operating alike on the mightier orbs, forming the remoter stellar systems, as in the countless swarms of minute life which people the stagnant ditch. But the glory of God in creation is infinitely surpassed by the glory of the Father in raising the Son.
It is surpassed to the same degree as spiritual things surpass natural, and as eternal things surpass temporal. Mechanism of the universe! Cleavage of the Red Sea! Of what small account are these in comparison with what He has done for the Son of Man, for Him Who was “crucified in weakness,” but “raised in power.” He Who passed by the heavenly dignitaries, in His descent to the assumption of manhood and the subsequent shame and death of Calvary, has now passed them by in His ascent to occupy His seat on the right hand of the Majesty in the heavens, “far above all 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.”
What a super-eminent example of the working of God's mighty power is this Life from the dead is much, but exaltation to the very utmost how much more! Singularly few are the instances of resurrection in Old Testament times. And those who thus issued from the gates of the grave through direct divine interposition full soon returned. But here is One thither again truly raised but raised to die no more, being elevated out of the domain of death beyond its reach into the heavenlies whereto death can never come. There even now abides the Son of Man, the permanent demonstration to faith of Omnipotent interference.
Now having strained our thoughts to their utmost in setting forth the heights of exaltation to which Christ is raised, the apostle brings forward a fact of the profoundest interest to the church. In that place of conferred glory, the church is associated with Him., He is not only “head over all things” but “head over all things to the church.” The self-same power, that wrought in Christ to set Him on high, works in us to set us along with Him there. As Son of Man He has those who are destined to share the headship bestowed upon Him in resurrection; and they are described as being already, in purpose and effect, associated along with Him there.
The intimate connection of the church with Christ is illustrated by the figure of the body— “the church which is His body.” This is not the relationship of subjects to a rigor, though of course it is at the same time true that the church is subject to Christ. But this expressive metaphor implies the marvelous truth that the eternal purpose of God would not be realized unless the church is united to the Risen Man in the place of glory to which He is exalted. Indeed, this is the particular import of the succeeding phrase, “the fullness of him that filleth all in all.” The church is called out to become the complement, that which is necessary to complete the Mystic Man on high.
Here then we have the revealed purpose of God with regard to Christ and the church. We are brought into indissoluble association of the most intimate character with Christ, not as a man here below, for this could not be, but as a man in resurrection and exaltation to God's right hand. The fact (for it certainly is not a theory) of itself stamps a unique distinction upon the church. The grand objects and purpose of God in reference to her will never be accomplished on earth. The scene of her consummation in glory is on high, a secret as completely hidden from the world now as the fact of the present glory of Christ. On this account the aspirations of the church, where the true nature of God's calling is apprehended, will be exclusively heavenly, while the world will be regarded as a place of temporary sojourn in which all arrangements are purely provisional and in no way objects of chief concern.
How far this is borne out by the practice of the professing church of to-day needs no word of comment. W. J. H.