Ephesians 1
DODDEphesians 1:1-14
The apostle Paul begins the epistle with testifying, in the strongest terms, his joy that the believing Ephesians were called to the participation of Christian privileges in consequence of God’s eternal purpose of glorifying his grace in their sanctification and salvation, through the blood of his Son, and the communication of his Spirit. Eph. I. 1—14.
EPHESIANS I. 1.
PAUL, an apostle of Jesus Christ, by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus:
PAUL, who hath the honour to be an apostle of the Lord Jesus Christ, sent forth with a special commission from him to publish his gospel and attest his resurrection to the world, and set apart to this important office by the sovereign and gracious will of God, who hath interposed in so extraordinary a manner to form him for it and to employ him in it, addresseth this epistle to the saints who are at Ephesus, even to the faithful in Christ Jesus,²
² To the faithful in Christ Jesus ] Some have understood this as an intimation that the Christians at Ephesus were remarkably faithful to Christ in relying on him alone for salvation, without that attachment to the Mosaic law which was to be found in
some other churches, and particularly among the Galatians. But as he uses the same title when addressing the Colossians, (Col. i. 2,) whom yet he reproves on this very account, (Col. ii 16, 20,) I can lay no stress upon that criticism.
The apostle rejoices that they were blessed with spi
who believe in him as the only Saviour, and in consequence of their persuasion of the truth of his gospel, are solemnly and truly devoted to the service of God. This is the character in which he looks upon you, and, with the most affectionate concern and value for you, it is his ardent wish and most sincere and hearty prayer, that the richest abundance of Divine grace and favour may [be] communicated to you, with all the happiness and peace attending it, from God our Father, who is the great Original of all desirable blessings, and [from] the Lord Jesus Christ, through whom they flow down to us sinful creatures.
At the first turning of my thoughts towards you as converts to the gospel, when I set myself to think of the happy state into which you are brought, as true believers in the Son of God, by this glorious dispensation of Divine grace, with whatever personal sorrows and afflictions I may be pressed, I cannot forbear bursting out into songs of praise. Join with me therefore, my dear Christian brethren, and let us all say from our hearts, Blessed [be] the God and Father of our Lord Jesus Christ, who is now through him become our God and Father, and hath blessed us, even all that are partakers of his grace, whether Jews or Gentiles, with every spiritual blessing in heavenly [things] in Christ,
Blessed be the God and Father, &c.] The length of periods frequently occurring in the writings of St Paul is one thing in his style that contributes much to the obscurity of it; of which this sentence, which runs on through twelve verses to the end of this section, is a remarkable instance. But in the paraphrase it is absolutely necessary to break it into many, or otherwise the period would be drawn out to a much more inconvenient length, and the words added to illustrate particular clauses, would encumber, deform, and obscure the whole. I have been obliged to take the same method in many other places, and hope I need make no further apology for doing it.
Hath blessed us.] It is evident that the apostle means in the word [us] to include the Ephesians to whom he wrote, the greatest part of whom were Gentile converts,
verts, as sharing with him and the Jewish Christians in their evangelical privileges: and by thus beginning his epistle with ascribing thanks to God for his mercies to them, he at once declares his firm persuasion of the calling of the Gentiles, and his hearty joy in it.
With every spiritual blessing in heavenly [things] in Christ.] The apostle ever where represents the graces of the Spirit as so much preferable to its gifts, that it appears very surprising that Dr. Whitby should expound the blessings here intended as referring entirely to those gifts. They manifestly take in every spiritual blessing, (for so it is expressed in the original, in σπαταὶ εὐλογία ἀνευματίζει,) and principally must refer, not to extraordinary and miraculous gifts, but to the sanctifying and saving graces of the Spirit; such
Being predestinate to the adoption of children,
having graciously bestowed upon us, in him, and for his sake, by the operation of his Holy Spirit, whatever may conduce to the happiness of our souls now, whatever may prepare them for eternal glory, and may seal to us the joyful hope and expectation of it.
Now this is all to be considered, not as what we can pretend to have deserved, but as the result of his free grace, and the accomplishment of his eternal purpose of love concerning us, according as he hath chosen us in him, even in his well beloved Son, before the foundation of the world was laid; always intending that we should be in all respects holy and unblameable before him, and especially that we should walk in love, that, by the exercise of this sacred
as effectual calling, justification by grace, the adoption of children, the illumination of the Spirit, and all the graces of the Christian life, which are common unto all believers, and are communicated to them in all their several branches. And these are blessings in the heavenlies, in this eugenic, or in heavenly things, (as I would choose to render it, rather than places,) as they are things that have a manifest relation and respect to heaven, and have a tendency to fit us for it, and to lead us, not to seek after the enjoyments of this present world, but to be conversant about, and to be waiting for, those of the heavenly state.
Hath chosen us in him.] I think the apostle here cannot be understood to intimate that every one of the persons who belonged to the church of the Ephesians, (or elsewhere to other Christian societies,) in the bonds of external communion, was by a particular decree of God personally chosen to eternal life, and to persevering holiness as the way to it. For he could have no evidence that this was the case with regard to each, without such a revelation as I think none have pretended, and as would very ill agree with other passages relating to the apostasy of some who once made a very forward profession, and with the many exhortations and cautions which every where occur in his writings, or with the declarations Christ had made concerning the final ruin that would in fact attend many who called themselves Christians, and some who bore the highest offices in the church, and wrought the most extraordinary works. (Compare Mat. vii 22, 23; and Luke xiii 26, 27) I conclude therefore, that he speaks of whole societies
in general as consisting of saints and believers, because this was the predominant character, and he had reason in the judgment of charity to believe the greater part were such. (Compare Phil. i. 7.) Nor did he always judge it necessary to make exceptions in reference to a few hypocrites who crept in among them, any more than Christ judged it so to speak of Judas as excluded, when he mentions the twelve thrones of judgment on which the apostles should sit. (Mat xix. 28) In this view he says of them in general, that whether they were Jews or Gentiles they were indiscriminately chosen, not only to those present privileges which they all as professing Christians enjoyed, but to real holiness and everlasting glory. And, as we are sure there were at Ephesus many Jewish converts who were in full communion with the church, I can see no reason at all, with some commentators of great name, to limit what the apostle says here to the Gentiles. An address to them alone in this epistle would very little suit that candour and love so prevalent in the heart of St Paul, and so essential to every true Christian. The pious professor Franckius thinks the apostle speaks only of the Jews till he comes to the 13th verse; but from note below, on ver. 9, it will appear that he must be mistaken in this singularity of interpretation.
In love] This is often insisted upon; and perhaps the rather, to intimate that, now the middle wall of partition was broken down, it was of the highest importance to cultivate mutual affection without any regard to the singularity of the Jewish or Gentile character.
affection to God and each other, we might be preserved from the evils which abound in the world, and animated to the most worthy, honourable, and useful behaviour. To this we know God hath appointed us; let us therefore, in proportion to the degree in which we find this temper prevailing in us, look back with delight to those gracious purposes which the blessed God formed in his own all comprehending mind concerning us long before we had a being; and let us contemplate and rejoice in him, as having predestinated us to the adoption of children, and foreordained us to be received into his family by Jesus Christ, in whom he has chosen us for a peculiar people unto himself, and thereby entitled us, not only to the most valuable privileges by which his church on earth is distinguished, but to an inheritance of eternal glory. And surely when we compare so happy a state and hope with our own temper, character, and deserts, we must acknowledge our appointment to it to have been according to the good pleasure of his will, and ascribe it entirely to the overflowings of his mercy. May we therefore ever acknowledge it to the praise of his glorious grace, which we can never sufficiently admire, and which the whole world should concur to magnify and adore; even that grace, wherein he hath made us accepted, and hath regarded us as the object of his favour and complacency, in the Lord Jesus Christ, as his first and best beloved Son; through whom, though in ourselves we are so unworthy of it, we have received the adoption; And in whom we have redemption from the power of sin, the tyranny of Satan, and the final wrath and displeasure of God, through the pouring forth of his blood upon the cross, when he undertook the great and awful work of making an atonement for us by the sacrifice of himself: for by this precious stream it is, as flowing from his wounded side, the full and free remission of all our most numerous and aggravated sins is happily conveyed unto us on our believing in him, according to the inexhaustible riches of his grace which reaches even beyond the extent of
All things are reunited under one head in Christ;
all our most heinous transgressions, and where our guilt had risen to the most fearful height hath its superior triumphs. In the displays of which grace, we must also acknowledge that he hath abounded towards us in all wisdom and prudence; having with infinite wisdom contrived a way to glorify all his attributes in the salvation of men, even those which seemed to have the most different claims, dispensing mercy in a way of judgment, and awakening an humble awe and reverence in the soul by the very method which is used for granting pardon and peace.
All these admirable and gracious purposes hath God been pleased to unite, and to discover in the way of our salvation; having made known unto us, by the revelation of that gospel of which I have the honour and happiness of being an apostle, the long concealed mystery of his will, according to his own sovereign good pleasure and free grace, which he had before purposed in himself, even the important design of gathering to himself, out of all nations, Jews and Gentiles, one holy and glorious church. This was his grand design, which all his other dispensations of providence and grace in former ages were intended more properly to introduce; that in the economy of the fulness of the times, or when that time was fully come which he in his wise appointment and distribution of things had judged most suitable and eligible, he might reunite under one head all things in Christ, whom he hath constituted sovereign of angels and men, and of all his dominions and subjects, both which are in heaven, and which are on earth, that for his glory and the
In all wisdom and prudence.] To understand this as a very celebrated commentator does, of their own prudent returns to be made to the Divine goodness, seems a sense much below the apostle’s meaning.
The mystery of his will.] It is so called, as having long been kept a secret, of which either Jews nor Gentiles had any conception till it was revealed by the Holy Spirit to the apostles. I think this plainly proves that Professor Franckius is mistaken in referring the word [us] to the Jews; for the mystery of calling the Gentiles was not for a considerable time made known to the
converted Jews, and when it was declared by the apostles, it was difficult for them fully to submit to it.
Both in heaven and on earth.] This is considered by some as a Jewish phrase to express the whole world; and Mr. Locke thinks it may be equivalent to Jews and Gentiles. (Compare Dan. viii. 10.) But it seems more reasonable to understand it of bringing angels as well as men under the government of Christ. (Compare Col. i. 16, 20; Eph. iii. 10; Phil. ii. 10.) The word ἀγακεφαλαιωσοθαι must, in its most literal signification, express uniting again
n whom also we have obtained an inherit
good of the whole society he should with supreme authority preside over all. And thus in Christ hath he united all things, [even] in him who is the Head of all; in whom also we have obtained an inheritance,ᵏ and the hope of complete and everlasting felicity; having been graciously predestinated to it according to the purpose of him, who by an efficacious, though gentle and often imperceptible, influence, worketh all things agreeably to the council of his own will;ˡ and, having formed all his schemes with infinite wisdom, takes the most sure and suitable means to execute them, and to subdue in the minds of men, as he has subdued in mine, the strongest prejudices against them. And not I alone, but all who of Jews are become believers in Christ, must acknowledge this to have been the case, and must consider it as laying us under the highest obligations, that we should be entirely devoted to the praise of his glory, and to the purposes of his service for ever; even we, who first trusted in the power and promise of Christᵐ for salvation, and many of us ventured our souls upon him, when his name was unknown to the Gentile nations, and to most of our own countrymen was the object of contempt and abhorrence.
under one Head. Both angels and men were at first in sweet and harmonious subjection to the Son of God, the great Creator of both; but man having broke himself off from the society, the Son of man by his humiliation and sufferings recovers all who believe in him, and in his human nature resides over the kingdom to which in the world of glory they and his angels belong. This interpretation presents so noble a view, that no other will bear a comparison.
ᵏ We have obtained an inheritance.] Mr. Locke would render ἀνταξιωδωμαι, are become his inheritance; (alluding to Deut. xxii 9, The Lord’s portion is his people, [Jacob is the lot of his inheritance;]) and interprets it as referring to the admission of the Gentiles into the church, which is God’s heritage; but, as [we] in this and the next verse seems opposed to [you] in the thirteenth, it must signify the Jews who first trusted in Christ, or the body of the Christian church, who were incorporated long before the Ephesians were brought into it.
ˡ Who worketh all things agreeably to the council of his own will.] This does indeed express God’s taking such methods to answer his purposes as he knows will in fact be successful. But it does not prove any thing like an overbearing impulse on men’s minds to determine them in such a manner as to destroy the natural freedom of their volitions, and so to prevent their being justly accountable to God for such actions.
ᵐ Who first trusted in Christ.] I think it strange that Mr. Locke should urge this as an argument to prove that the apostle speaks of the Gentiles; since it is so evident that the grand harvest of believing Jews was gathered into the church before Christ was preached to any of the Gentiles. To interpret the word προκαταλεύει as signifying that they first began to hope in Christ, or had first entertained hope through him, whereas before they had no hope, (Eph. ii. 12,) loses the force of the expression, and sinks the sense of the Greek language.
The believing Gentiles were sealed with the Spirit.
The powerful efficacy of the same grace hath likewise been displayed in you, and hath given you a title to the same inheritance in Christ; in whom ye also, who were once sinners of the Gentiles, even ye Ephesians, who were particularly devoted to idolatry and superstition, (compare Acts xix. 19, 35,) to a degree which distinguished you from many of your heathen neighbours, [trusted] and believed as we had done, when ye heard the word of truth, the gospel of your salvation, which brings the good tidings of salvation to you as well as others, and gives the most convincing demonstration of your being called to share in all the blessings that are bestowed in Christ: in whom also, having believed and made profession of your faith, ye were sealed with the Holy Spirit of promise, descending upon you, not only in miraculous gifts, but in its sanctifying graces, to attest that you belong to the family of God, and are heirs of the promises made to Abraham and his seed. I speak of that blessed and gracious Spirit who is the earnest of our inheritance, in whom you have a certain pledge and token of your being by special adoption entitled to it, to encourage and animate you under all the difficulties of your way, while you continue waiting till you receive the complete redemption of the people he hath so dearly purchased for his possession: to them he hath promised everlasting life and happiness, and he will certainly bestow it upon them in the day of his final appearance, which will at length
• The earnest of our inheritance.] It seems very unnatural to explain this as Mr. Locke does, of our being God’s inheritance, for the earnest must certainly refer to future blessings, and be intended as a pledge and token of our right and title to them.
• Till the redemption of the purchased possession.] Dr. Whitby would render this clause, με απολύτρωση της αἰγίπτισης, till the redemption of life; and brings many texts out of the Septuagint, where αἰγίπτιση signifies to save alive. To illustrate this he observes, there are two redemptions or grand deliverances; (for that is plainly his idea of redemption;) the one, that of justification, consequent upon believing;
the other, that by which we are delivered from death, and all the other penal consequences of sin, in the redemption of the body from corruption that it may partake of eternal life. (Compare Rom. viii. 23.) This nearly coincides with Beza’s interpretation, who would translate it, till the redemption of vindication, that is, till we are set entirely at liberty, and receive complete deliverance and salvation. But I rather conclude that αἰγίπτιση here signifies the people whom Christ has purchased to be his peculiar property; which is very agreeable to the signification of the word elsewhere Compare Mal. iii. 17, Septuag. (where I answers to קנדה, Segullah.) Acts xx. 28; 1 Tim. iii. 13; and 1 Pet. ii. 9.
VOL. 5.
Reflections on the grace displayed in spiritual blessings.
open with a lustre that shall fully repay so long unto the praise of i. an expectation, and will abundantly conduce to his glory.
Eph. the praise of his glory, or to the illustration of i. 14 that wisdom and love which hath wrought in every previous dispensation, to lead on by the properest degrees towards that most illustrious one which was to close the whole.
IMPROVEMENT.
Are we not by Divine grace and mercy partakers of thos 3 blessings which Paul here celebrates with so much delight, and in the review of which, familiar as they were to his thoughts and discourses, he breaks forth as it were into a rapturous anthem in the very beginning of this epistle, as he likewise does in so many others? Ought not our hearts to be as warm in such devout acknowledgments? Are spiritual blessings in heavenly things or places in Christ Jesus less valuable now than they were seventeen hundred years ago? Are not the necessities of our souls the same? Is not their immortality the same? Let us then join with the most grateful sentiments in the acclamation; and, in proportion to the degree in which we feel the importance of what God hath already done, and is doing for our souls, let us go back 4 with unutterable pleasure to the gracious purpose which he was pleased to form in his own compassionate breast, when he chose 5 us in Christ before the foundation of the world, when he predesti-nated us through him to the adoption of children. Let us acknowl 11 edge the freedom of his grace in it, that we are thus predesti-nated according to the purpose of him who, with proper regard to the nature of his intelligent and free creatures, worketh all things 6 agreeably to the good pleasure of his will, and maketh us accepted in the Beloved, that we may be to the praise of the glory of his grace. 8 Let these united displays of wisdom and love affect our hearts; for he hath indeed abounded towards us in all wisdom and prudence. And let that holiness which mingles its glories in the whole scheme be also remembered. Let it never be forgotten that we are predestinated to be holy and without blame before him in love, that we might attain to that blameless temper which love alone can inspire and support. 9 For this purpose the mystery of his will is made known to us, and that grand illustrious plan is displayed, which is so well wor 10 thy of all the perfections of a God; even his design to gather together in one all things in Christ, to unite all good and happy spirits under him as the common Head, and to make him the bond of their eternal union to God and to each other. What are we sinful creatures, that we should be received into such an association? Let us never forget it on earth, as we shall for ever
The apostle’s commendation of the Ephesians.
commemorate it in heaven, that it is through his blood that we have redemption; eternal redemption, which he who has begun the happy work will certainly complete, in favour of those whom he hath purchased to be an everlasting possession unto himself.
In the mean time, may his Spirit be given us as the seal of the promises, and the earnest of our inheritance! And by more abundant communications of his sanctifying influences, may he raise our souls to a blessed anticipation of those enjoyments which will endure for ever, and will be for ever new and delightful.
Ephesians 1:15
The apostle assures the Ephesians of the fervency with which he was offering his prayers to God on their account, that they might have still higher and worthier conceptions of the gospel, and of its glorious Author as raised from the dead, and exalted to supreme dominion in the heavenly world. Eph. I. 15, to the end.
EPHES. I. 15. WHEREFORE I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, I HAVE mentioned the invaluable blessings of which as Christians we have the privilege to be partakers, whether Jews or Gentiles; and for this cause, knowing the extensive views on which the Christian church is formed, in the affectionate remembrance which I have of all the faithful, I also bear you on my heart, both in the praises and the prayers which I offer up to God; having in this my confinement heard of your steadfastness in the faith you have in the Lord Jesus, whom we adore as our common Saviour, and of the love [you bear] to all the saints, whether circumcised or uncircumcised: On which account I cease not daily give thanks for you, to give thanks for you, that you are brought by Divine grace into this happy state, and am
Having heard of the faith you have, &c. ἄκυπτος τὴν κατ’ ὑμᾶς φίξιν] Some have argued from hence, that this epistle, if directed to the Ephesians, must have been written before Paul’s long abode at Ephesus, since he would not have spoken of their faith as only known by report, if he had for two years and an half been conversant with them, and seen the effects of it. To this some have answered, by pleading that ἀκκω signifies, not only to hear, but to understand, by whatever means the knowledge be attained; and others have said that this epistle was intended, not only for
the church of Ephesus but for other Asian churches in the neighbourhood. But perhaps the easiest and most solid answer is, that as it was now five or six years since Paul quitted Ephesus, he might judge it proper thus to express his complacency on hearing that they continued, in the midst of so many circumstances of temptation, to behave in a manner so worthy what he had personally observed among them. In this sense Mr. Locke understands these words; and it is illustrated by comparing Phil. i. 3, 27; and 1 Thess. i. 3, 6; iii. 6.
He prays or their urther enlightening,
making mention of you always in my prayers, which I am continually presenting to heaven for my brethren in every place.
And it is my constant request for you, that the God and Father of our Lord Jesus Christ, who is also the Father of Glory, of which he is eternally and immutably possessed, from whom all glory proceeds, and to whom it returns, would give you more abundant supplies of the spirit of wisdom and revelation, to fill you with a more enlarged knowledge of his will, and animate you to the further exercise of every grace in the knowledge of him: And in particular, that by his influence and teaching he [would give you] to have the eyes of your understanding enlightened still more and more; b that, being thus illuminated, ye may know, in a more comprehensive manner than you now do, what is the great and important hope of his calling, what are the high conceptions you should have of that excellent Object which the gospel proposes to your pursuit, and with what certainty and delight you should look forward to it, and may discern more fully what are the inexpressible advantages, and what the glorious riches and inestimable treasures, of his inheritance in the saints, which he distributes with so liberal a hand among them in the blessings of his grace at present, in consequence of having adopted them to himself, and which hereafter they shall possess in perfect happiness and glory, and shall for ever enjoy with him and with each other: And that you may be thus more thoroughly sensible what [is] the exceeding greatness of his power which he hath manifested in the operations of his grace towards us who cordially believe his gospel, according to the energy of the power of his might, c influ-
b The eyes of your understanding enlightend.] Our translation here, though it express he sense, departs from the construction of he original, in which these words are in he accusative case, ἀποδείσματα, &c. and appear to be governed by the verb δω in he preceding verse. And therefore, to reserve the same construction, I have repeated here the words [would give you,] which are inserted as a supplement.
c The exceeding greatness of his power, &c.] The admirable beauty of this passage, and the strong emphasis and force of the expressions in the original, are well set forth by Bishop Pearson, (on the Creed, p. 519,) as scarcely to be paralleled in any author, and superior to what our language can reach. See also Blackwell’s Sacred Classics, Vol. I. p. 307.
ence o the power which wrought in Christ.
encing our hearts in such a manner, as effectually to conquer all our prejudices against Christianity, and against true religion in every form.
This is indeed a power, like that which is the confirmation of our faith, as being the authentic seal of the gospel, set to it by that energy which he exerted in his Son Jesus Christ, when he lay a cold and mangled corpse in the sepulchre, in raising him from the dead, and thus declaring him to be the Son of God with power; (Rom. i. 4;) and by which too he seated [him] at his own right hand in heavenly [places,] in the possession of the highest dignity and glory; Having exalted him far above all the ranks in the angelic world, even above every principality, and power, and might, and dominion, however they are distinguished in the celestial hierarchy, and above every name, how honourable soever, that is named, or had in any account, not only in this world, but also in that which is to come; so that there never has been, and never shall be, among all the inhabitants of heaven or earth, any one so dear and excellent, so high and honourable, in the sight of God as he is. And it is delightful to pursue the meditation; reflecting farther, that the Divine power hath not only invested our ascended Saviour with supreme dignity, but likewise with universal authority; and hath subjected all things whatsoever under his feet, that he may overrule and manage them as he will, and given him [to be] supreme Head over all things to the church, for its protection, benefit, and advantage: Even that church which is his body, and which as such is ever dear and precious to him, and, being made complete in him, is regarded as the fulness of him who filleth all persons in all placesᵈ with all kind of good things which they possess, and yet delights in this as his chosen dwelling, even as an holy temple, which he hath consecrated to himself.
ᵈ The fulness of him who filleth all in all.] Mr. Locke understands this as if it were said, which is completed, or completely filled by him, &c. and I think the texts he refers to in confirmation of this sense are of great weight, and have paraphrased the text accordingly; though it is certain that the word ἀνταμία has sometimes another sense; as when we are said to receive fr Christ’s fulness, John i. 16, and Christ is declared to have all the fulness of Deity dwelling in him. Col. ii. 9.
Reflections on the apostle’s prayer for the Ephesians.
IMPROVEMENT.
ii. FAITH in Christ, and love to all the saints, are here with great propriety put by the apostle for the whole of a Christian temper. May they be more apparent and operative in all who call themselves by the Christian name! Even a firm and active faith, a warm and unbounded love, which shall forget every thing that would alienate our hearts from our brethren; and only remember, that they are saints, consecrated to God, and sanctified by him; that they are believers in Christ Jesus, and therefore one with him, who is our Head, and our All; whose love hath given to us, and to them, whatever is lovely in either; who will save the whole body, and make it so happy together, that the very thought of that happiness should cause our hearts to overflow with every benevolent affection, as well as with perpetual gratitude, to our Divine Deliverer, who is the source of it.
Let us learn by this excellent and pathetic prayer of the apostle what are the most important petitions we can offer for ourselves and our Christian friends. Surely this must be numbered among them, that the eyes of our understandings may be enlightened more and more, that so we may more clearly and affectionately know what is the great and glorious hope which our Christian calling sets before us. Alas, as yet we know but little of it! but little of that great and glorious inheritance which God will divide among his saints, and in the enjoyment of which he will for ever unite them all. But adored be his grace if we so know it as deliberately to make choice of it, as to give up every interest and hope inconsistent with it, and determinately to say, This is our rest, we have desired it. (Psal. xxxii. 14.)
19, 20 He who hath wrought us to the self same thing, is God. (2 Cor. v. 5.) It is indeed an exertion of a Divine power, that quickened these dead souls of ours; the same, that quickened the dead body of our Redeemer, quickened, exalted, and glorified him. Let our souls, like that of the apostle, presently take the hint, and soar upward, as with an eagle’s, or rather an angel’s wing; soar to those glorious abodes, where he sits at the right hand of God, far above all principality, and power, and might, and dominion, and every name that is named. There he reigns, not only as the sovereign Guardian of the universe, but in the more endearing character of the Head of the church, bearing the same tender affection to it, exerting the same care over it, as the head over the members; calling the church, narrow as its boundaries seem, his fulness, though he fills all in all.
“Blessed Lord! Fill our souls more and more with all the graces of thy Spirit, and extend the boundaries of the church all abroad! Unite us in these dearest bonds; and give us always
They former y were dead in trespasses and sins ;
to act worthy of that honour which thou conferrest upon us, sect. when thou callest us thy body, thy flesh, and thy bones.” ii. (Eph. v. 30.)