When each organ of the body in its own degree is perfect and holds its place in keeping with the rest, we think no longer of their individual perfection, of the charm of this feature or of that; they are forgotten in the beauty of the perfect frame. So it will be in the body of Christ, when its several communions, cleansed and filled with His Spirit, each honouring the vocation of the others, shall in freedom and in love by a spontaneous movement be gathered into one. Their strength will then be no longer weakened and their spirit chafed by internal conflict. With united forces and irresistible energy, they will a.s.sail the kingdom of darkness and subjugate the world to Christ.

For this consummation our Saviour prayed in the last hours before His death: "that they all may be one, as Thou, Father, art in me and I in Thee, that they also may be in us, that the world may believe that Thou didst send me" (John xvii. 21). Did He fear that His little flock of the Twelve would be parted by dissensions? Or did He not look onward to the future, and see the "offences that must come," the alienations and fierce conflicts that would arise amongst His people, and the blood that would be shed in His name? Yet beyond these divisions, on the horizon of the end of the age, He foresaw the day when the wounds of His Church would be healed, when the sword that He had brought on the earth would be sheathed, and through the unity of faith and love in His people all mankind would at last come to acknowledge Him and the Father who had sent Him.

III. To appearance, we are many rather than one who bear the name of Christ. But we are one notwithstanding, if below the variety of superstructure our faith rests upon the witness of the apostles, and the several buildings have Christ Jesus Himself for chief corner-stone. The _one foundation_ and the _one Spirit_ const.i.tute the unity of G.o.d's temple in the Church.

"The apostles and prophets" are named as a single body, _the prophets_ being doubtless, in this pa.s.sage and in chapters iii. 5 and iv. 11, the existing prophets of the apostolic Church, whose inspired teaching supplemented that of the apostles and helped to lay down the foundation of revealed truth. That foundation has been, through the providence of G.o.d, preserved for later ages in the Scriptures of the New Testament, on which the faith of Christians has rested ever since. Such a prophet Barnabas was in the first days (Acts xiii. 1), and such was the unknown, but deeply inspired writer of the epistle to the Hebrews; such prophets, again, were SS. Mark and Luke, the Evangelists. Prophecy was not a stated gift of office. Just as there were "teachers" in the early Church whose knowledge and eloquence did not ent.i.tle them to bear rule, so prophecy was frequently exercised by private persons and carried with it no such official authority as belonged in the highest degree to the apostles.

It is thought surprising that St Paul should write thus, in so general and distant a fashion, of the order to which he belonged (comp. iii. 5).

This, it is said, is the language of a later generation, which looks back with reverence to the inspired Founders. But this letter is written, as we observed at the outset, from a peculiarly objective and impersonal standpoint. It differs in this respect from other epistles of St Paul. He is addressing a number of Churches, with some of which his personal relations were slight and distant. He is contemplating the Church in its most general character. He is not the only founder of Churches; he is one of a band of colleagues, working in different regions. It is natural that he should use the plural here. He sets his successors an example of the recognition due to fellow-labourers whose work bears the seal of Christ's Spirit.

These men have laid _the foundation_--Peter and Paul, John and James, Barnabas and Silas, and the rest. They are our spiritual progenitors, the fathers of our faith. We see Jesus Christ through their eyes; we read His teaching, and catch His Spirit in their words. Their testimony, in its essential facts, stands secure in the confidence of mankind. Nor was it their word alone, but the men themselves--their character, their life and work--laid for the Church its historical foundation. This "glorious company of the apostles" formed the first course in the new building, on whose firmness and strength the stability of the entire structure depends. Their virtues and their sufferings, as well as the revelations made through them, have guided the thoughts and shaped the life of countless mult.i.tudes of men, of the best and wisest men in all ages since. They have fixed the standard of Christian doctrine and the type of Christian character. At our best, we are but imitators of them as they were of Christ.

In regard to the chief part of their teaching, both as to its meaning and authority, the great bulk of Christians in all communions are agreed. The keen disputes which engage us upon certain points, testify to the cardinal importance which is felt on all hands to attach to the words of Christ's chosen apostles. Their living witness is in our midst.

The self-same Spirit that wrought in them, works amongst men and dwells in the communion of saints. He still reveals the things of Christ, and guides into truth the willing and obedient.

So "the firm foundation of G.o.d standeth"; though men, shaken themselves, seem to see it tremble. On that basis we may labour confidently and loyally, with those amongst whom the Master has placed us. Some of our fellow-workmen disown and would hinder us: that shall not prevent us from rejoicing in their good work, and admiring the gold and precious stones that they contribute to the fabric. The Lord of the temple will know how to use the labour of His many servants. He will forgive and compose their strife, who are jealous for His name. He will shape their narrow aims to His larger purposes. Out of their discords He will draw a finer harmony. As the great house grows to its dimensions, as the workmen by the extension of their labours come nearer to each other and their sectional plans merge in Christ's great purpose, reproaches will cease and misunderstandings vanish. Over many who followed not with us and whom we counted but as "strangers and sojourners," as men whose place within the walls of Zion was doubtful and unauthorized, we shall hereafter rejoice with a joy not unmixed with self-upbraiding, to find them in the fullest right our fellow-citizens amongst the saints and of the household of G.o.d.

The Holy Spirit is the supreme Builder of the Church, as He is the supreme witness to Jesus Christ (John xv. 26, 27). The words _in the Spirit_, closing the verse with solemn emphasis, denote not the mode of G.o.d's habitation--that is self-evident--but the agency engaged in building this new house of G.o.d. With one "chief corner-stone" to rest upon and one Spirit to inspire and control them, the apostles and prophets laid their foundation and the Church was "builded together" for a habitation of G.o.d. Hence its unity. But for this sovereign influence the primitive founders of Christianity, like later Church leaders, would have fallen into fatal discord. Modern critics, reasoning upon natural grounds and not understanding the grace of the Holy Spirit, a.s.sume that they did thus quarrel and contend. Had this been so, no foundation could ever have been laid; the Church would have fallen to pieces at the very beginning.

In the hands of these faithful and wise stewards of G.o.d's dispensation, "the stone which the builders rejected was made the head of the corner."

Their work has been tried by fire and by flood; and it abides. The rock of Zion stands unworn by time, unshaken by the conflict of ages,--amidst the movements of history and the shifting currents of thought the one foundation for the peace and true welfare of mankind.

FOOTNOTES:

[91] ??sa ????d??, according to the well-established critical reading.

For p?? without the article, implying a various whole, compare p?s??

?t?se?? in Col. i. 15; p?sa ??af?, 2 Tim. iii. 16; ?? p?s? ??ast??f?, 1 Peter i. 15; and Te?? p?s?? ????t??, 1 Peter v. 10.

CHAPTER XII.

_THE SECRET OF THE AGES._

"For this cause I Paul, the prisoner of Christ Jesus in behalf of you Gentiles,--if so be that ye have heard of the dispensation of that grace of G.o.d which was given me toward you; how that by revelation was made known unto me the mystery (as I wrote afore in few words, whereby, when ye read, ye can perceive my understanding in the mystery of Christ), which in other generations was not made known unto the sons of men, as it hath now been revealed unto His holy apostles and prophets in the Spirit; _to wit_, that the Gentiles are fellow-heirs, and fellow-members of the body, and fellow-partakers of the promise in Christ Jesus through the gospel, whereof I was made a minister, according to the gift of that grace of G.o.d which was given me according to the working of His power.

Unto me, who am less than the least of all saints, was this grace given, to preach unto the Gentiles the unsearchable riches of Christ; and to bring to light what is the dispensation of the mystery which from all ages hath been hid in G.o.d who created all things."--EPH. iii. 1-9.

Verses 2-13 are in form a parenthesis. They interrupt the prayer which appears to be commencing in the first verse and is not resumed until verse 14. This intervening period is parenthetical, however, in appearance more than in reality. The matter it contains is so weighty and so essential to the argument and structure of the epistle, that it is impossible to treat it as a mere _aside_. The writer intends, at the pause which occurs after the paragraph just concluded (ii. 22), to interpose a few words of prayer before pa.s.sing on to the next topic.

But in the act of doing so, this subject of which his mind is full--viz., that of his own relation to G.o.d's great purpose for mankind--forces itself upon him; and the prayer that was on his lips is pent up for a few moments longer, until it flows forth again, in richer measure, in verses 14-19.

Like chapter i. 3-14, this pa.s.sage is an extreme instance of St Paul's amorphous style. His sentences are not composed; they are spun in a continuous thread, an endless chain of prepositional, participial, and relative adjuncts. They grow under our eyes like living things, putting forth new processes every moment, now in this and now in that direction.

Within the main parenthesis we soon come upon another parenthesis including verses 3_b_ and 4 ("as I wrote afore," etc.); and at several points the grammatical connexion is uncertain. In its general scope, this intricate sentence resolves itself into a statement of _what G.o.d has wrought in the apostle_ toward the accomplishment of His great plan.

It thus completes the exposition given already of that which _G.o.d wrought in Christ for the Church_, and that which _He has wrought through Christ in Gentile believers_ in fulfilment of the same end.

Verses 1-9 speak (1) of the mystery itself--G.o.d's gracious intention toward the human race, unknown in earlier times; and (2) of the man to whom, above others, it was given to make known the secret.

I. _The mystery_ is defined twice over. First, it consists in the fact that "in Christ Jesus through the gospel the Gentiles are co-heirs and co-incorporate and co-partners in the promise" (ver. 6); and secondly, it is "the unsearchable riches of Christ" (ver. 8). The latter phrase gathers to a point what is diversely expressed in the former.

Christ is, to St Paul, the centre and the sum of the mysteries of Divine truth, of the whole enigma of existence. In the parallel epistle he calls Him "the mystery of G.o.d--in whom are all the treasures of wisdom and knowledge hidden" (Col. ii. 2, 3: R.V.). The mystery of G.o.d, discovered in Christ, was hidden out of the sight and reach of previous times. Now, by the preaching of the gospel, it is made the common property of mankind (Col. i. 25-28).

In close connexion with these statements, St Paul speaks there, as he does here, of his own heavy sufferings endured on this account and the joy they gave him. He is the instrument of a glorious purpose worthy of G.o.d; he is the mouthpiece of a revelation waiting to be spoken since the world began, that is addressed to all mankind and interests heaven along with earth. The greatness of his office is commensurate with the greatness of the truth given him to announce.

The mystery, as we have said, consists in _Christ_. This we learned from chapter i. 4, 5, and 9, 10. In Christ the Eternal lodged His purpose and laid His plans for the world. It is His fulness that the fulness of the times dispenses. The Old Testament, the reservoir of previous revelation, had Him for its close-kept secret, "held in silence through eternal times" (Rom. xvi. 25-27). The drift of its prophecies, the focus of its converging lights, the veiled magnet towards which its spiritual indications pointed, was "Christ." He "was the spiritual rock that followed" Israel in its wanderings, from whose springs the people drank, as it answered to the touch of one and now another of the holy men of old. The revelation of Jesus Christ gives unity, substance, and meaning to the history of Israel, which is otherwise a pathway without goal, a problem without solution. Priest and prophet, law and sacrifice; the kingly Son of David, and the suffering Servant of Jehovah; the Seed of the woman with bruised foot bruising the serpent's head; the Lord whom His people seek, suddenly coming to His temple; the Stone hewn from the mountains without hands, that grows till it fills the earth--the manifold representations of Israel's ideal, centre in the Lord Jesus Christ. The lines of the great figure drawn on the canvas of prophecy--disconnected as they seemed and without a plan, giving rise to a thousand dreams and speculations--are filled out and drawn into shape and take life and substance in Him. They are found to be parts of a consistent whole, sketches and studies of this fragment or of that belonging to the consummate Person and the comprehensive plan manifest in the revelation of Jesus Christ.

But while Christ gathers into Himself the acc.u.mulated wealth of former revelation, His fulness is not measured thereby or exhausted. He solves the problems of the past; He unseals the ancient mysteries. But He creates new and deeper problems, some explained in the continued teaching of His Spirit and His providence, others that remain, or emerge from time to time to tax the faith and understanding of His Church.

There are the mysteries surrounding His own Person, with which the Greek Church struggled long--His eternal Sonship, His pre-incarnate relation to mankind and the creatures, the final outcome of the mediatorial reign and its subordination to the absolute sovereignty of G.o.d. These depths St Paul sounded with his plummet; but he found them unfathomable.

Theological science has explored and defined them, and illuminated them on many sides, but cannot reach to their inmost mystery. Then there is the problem of the atonement, with all the cognate difficulties touching the origin of sin, its heredity and its personal guilt, touching the adjustment of law and grace, the method of justification, the extent and efficacy of Christ's redeeming work, touching the future destiny and eternal state of souls. Another cla.s.s of questions largely occupies the minds of thoughtful men to-day. They are studying the relation of Christ and His Church to nature and the outward world, the bearings of Christian truth upon social conditions, the working of the Spirit of G.o.d in communities, and the place of man's collective life in the progress and upbuilding of the kingdom of Christ.

For such inquiries the Spirit of wisdom and revelation is given to those who humbly seek His light. He is given afresh in every age. Out of Christ's unsearchable riches ever-new resources are forthcoming at His Church's need, new treasures lying hidden in the old for him who can extract them. But His riches, however far they are investigated, remain unsearchable, and inexhaustible however largely drawn upon. G.o.d's ways may be tracked further and further in each generation; they will remain to the end, as they were to the mind of Paul at the limit of his bold researches, "past finding out." The inspired apostle confesses himself a child in Divine learning: "We know in part," he says, "we prophesy in part." Oh the depths of "hidden wisdom" unimagined now, that are in store for us in Christ, "foreordained before the worlds unto our glory!"

The particular aspect of the mystery of Christ with which the apostle is concerned, is that of His relationship to the Gentile world. "The grace of G.o.d," he says in verse 2, "was given me _for you_." Such is "the dispensation" in which G.o.d is now engaged. Upon this lavish and undreamed-of scale He is dealing forth salvation to men. St Paul describes this revelation of G.o.d's goodness to the Gentiles by three parallel but distinct terms in verse 6. They "are fellow-heirs"--a word that carries us back to chapter i. 11-13, and a.s.sures the Gentile readers of their final redemption and heavenly glory.[92] They "are of the same body"--which sums up all that we have learnt from chapter ii.

11-22. And they "are fellow-partakers of the promise"--receiving upon a footing of equal privilege with Jewish believers the gift of the Spirit and the blessings promised to Israel in the Messianic kingdom.

In virtue of the dispensation committed to him, St Paul formally proclaims the incorporation of the Gentiles into the body of Christ, their invest.i.ture with the franchise of faith. The forgiveness of sins is theirs, the light of G.o.d's smile, the breath of His Spirit, the worship and fellowship of His Church, the tasks and honours of His service. The incarnation of Christ is theirs; His life, teaching, and miracles; His cross is theirs, His resurrection and ascension, and His second coming, and the glories of His heavenly kingdom--all made their own on the bare condition of a penitent and obedient faith. The past is theirs--is ours, along with the present and the future. The G.o.d of Israel is our G.o.d. Abraham is our father, though his sons after the flesh acknowledge us not. Their prophets prophesied of the grace that should come unto us. Their poets sing the songs of Zion to Gentile peoples in a hundred tongues. They lead our prayers and praises. In their words we find expression for our heart-griefs and joys. At the wedding-feast or by the grave-side, amidst "the mult.i.tude that keep holy day" and in "dry lands" where the soul thirsts for G.o.d's ordinances, we carry the Psalmists with us and the teachers of Israel.

What a boundless wealth we Gentiles, taught by Jesus Christ, have discovered in the Jewish Bible! When will the Jewish people understand that their greatness is in Him, that the light which lightens the Gentiles is their true glory? When will they accept their part in the riches of which they have made all the world partakers? The mystery of our partic.i.p.ation in their Christ has now been "revealed to the sons of men" long enough. Is it not time that they themselves should see it, that the veil should be lifted from the heart of Israel? The disclosure was in the first instance so astounding, so contrary to their cherished expectations, that one can scarcely wonder if it was at first rejected.

But G.o.d the King of the ages has been a.s.serting and re-a.s.serting the fact in the course of history ever since. How vain to fight against Him!

how useless to deny the victory of the Nazarene!

II. But there was in Israel an election of grace,--men of unveiled heart to whom the mystery of ages was disclosed. "The secret of Jehovah is with them that fear Him, and He will show them His covenant." Such is the rule of revelation. To the like effect Christ said: "The pure in heart shall see G.o.d. He that willeth to do His will shall know of the doctrine."

The light of G.o.d's universal love had come into the world; but where it fell on cold or impure hearts, it shone in vain. The mystery "was made manifest to His _saints_," writes the apostle in Colossians i. 26. So in this pa.s.sage: "revealed to His _holy_ apostles and prophets in the Spirit." The pure eye sees the true light. This was the condition which made it possible for Paul himself and his partners in the gospel to be the bearers of this august revelation. It needed sincere and devoted men, willing to be taught of G.o.d, willing to surrender every prejudice and the preconceptions of flesh and blood, in order to receive and convey to the world thoughts of G.o.d so much larger and loftier than the thoughts of men. To such men--true disciples, loyal at all costs to G.o.d and truth, holy and humble of heart--Jesus Christ gave His great commission and bade them "go and make disciples of all the nations."

The secret was further disclosed to Peter, when he was taught at the house of Cornelius "not to call any man common or unclean." He saw, and the Church of Jerusalem saw and confessed that G.o.d "gave the like gift"

to uncirc.u.mcised Gentiles as to themselves and had "purified their hearts by faith." Many prophetic voices, unrecorded, confirmed this revelation. Of all this Paul is thinking here. It is to his predecessors in the knowledge of the truth rather than to himself that he refers when he speaks of "holy apostles and prophets" in verse 5. His readers would naturally turn to them in coming to this plural expression. The original apostles of Jesus and witnesses of His truth first attested the doctrine of universal grace; and that they did so was a fact of vital importance to Paul and the Gentile Church. The significance of this fact is shown by the stress which is laid upon it and the prominence given to it in the narrative of the Acts of the Apostles.

The apostle frequently alludes to revelations made to himself; he never claims that this chief matter was _revealed_ personally to himself. It was an open secret when Saul entered the Church. "Whereof," he says, in verse 7, "I _became minister_"; again, "to me was this grace given, to _preach to the Gentiles_ Christ's unsearchable riches." The leaders of the Jewish Christian Church knew well that their message was meant for all the world. But the abstract knowledge of a truth is one thing; the practical power to realize it is another. Until the new apostle came upon the field, there was no man ready for this great task and equal to it. It was at this crisis that Paul was raised up. Then "it pleased G.o.d to reveal His Son" in him, that he might "preach Him among the Gentiles."

The effect of this summons upon Paul himself was overwhelming, and continued to be so till the end of life. The immense favour humbles him to the dust. He strains language, heaping comparative upon superlative, to describe his astonishment as the import of his mission unfolds itself: "To me, less than the least of all the saints, was this grace given." That Saul the Pharisee and the persecutor, the most unworthy and most unlikely of men, should be the chosen vessel to bear Christ's riches to the Gentile world, how shall he sufficiently give thanks for this! how express his wonder at the unfathomable wisdom and goodness that the choice displays in the mind of G.o.d! But we can see well that this choice was precisely the fittest. A Hebrew of the Hebrews, steeped in Jewish traditions and glorying in his sacred ancestry, none knew better than the apostle Paul how rich were the treasures stored in the house of Abraham that he had to make over to the Gentiles. A true son of that house, he was the fittest to lead in the aliens, to show them its precious things and make them at home within its walls.

To himself the office was an unceasing delight. The universalism of the gospel--a commonplace of our modern rhetoric--had burst upon his mind in its unspoilt freshness and undimmed splendour. He is sailing out into an undiscovered ocean, with a boundless horizon. A new heaven and earth are opened to him in the revelation that the Gentiles are partakers of the promise in Christ Jesus. He is entranced, as he writes, with the largeness of the Divine purpose, with the magnificent sweep and scope of the designs of grace. These verses give us the warm and genuine impression made upon the hearts of its first recipients by the disclosure of the universal destination of the gospel of Christ.

St Paul's work, in carrying out the dispensation of this mystery, was twofold. It was both external and internal. He was a "herald and apostle"; he was also "teacher of the Gentiles in faith and truth" (1 Tim. ii. 7). He had in the former capacity to carry the good tidings from one end to the other of the Roman empire, to spread it abroad as far as his feet could travel and his voice reach, and thus "to fulfil the gospel of Christ." But there was another, mental task, as necessary and still more difficult, which likewise fell to his lot. He had to _think out_ the gospel. It was his office to unfold and apply it to the wants of a new world, to solve by its aid the problems that confronted him as evangelist and pastor,--questions that contained the seed and beginning of the intellectual difficulties of the Church in future times. He had to free the gospel from the swaddling-bands of Judaism, to emanc.i.p.ate the spirit from the letter of a mechanical and legal interpretation. On the other hand, he had equally to guard the truth as it is in Jesus from the dissolving influences of Gentile scepticism and theosophy. Fighting his way through fierce and incessant opposition on both sides, the apostle Paul led the mind of the Church onwards and guides it still in the faith and knowledge of the Son of G.o.d. These n.o.ble epistles are the fruit and record of St Paul's theological work.

Through them he has left a deeper mark on the conscience of the world than any one man besides, except the Master of truth who was more than man.

The apostle was not unaware of the vast influence he now possessed, and that must accrue to him in the future from the transcendent interest of the doctrines committed to his charge. There is no false modesty about this splendidly gifted man. It is his not only to "preach to the Gentiles the good news of Christ's unsearchable riches"; but more than that, "to bring to light what is the administration of the mystery that has been hidden away from the ages in G.o.d who created all things." The great secret was out while Saul of Tarsus was still a persecutor and blasphemer. But as to the _management_ and _dispensation_ of the mystery, the practical handling of it, as to the mode and way in which G.o.d would convey and apply it to the world at large, and as to the bearings and consequences of this momentous truth,--the apostle Paul, and no one but he, had all this to expound and set in order. He was, in fact, the architect of Christian doctrine.

Theologically, Peter and John himself were Paul's debtors; and are included amongst the "all men" of verse 9 (if this reading of the text is correct). St John had, it is true, a more direct intuition into the mind of Christ and rose to an even loftier height of contemplation; but the labours and the logic of St Paul provided the field into which he entered in his ripe old age spent at Ephesus. John, who absorbed and a.s.similated everything that belonged to Christ and found for everything its principle and centre in the Master of his youth--"the way, the truth, and the life"--pa.s.sed through the school of Paul. With the rest, he learnt through the new apostle to see more perfectly "what is the dispensation of the mystery hidden from the ages in G.o.d."

Well persuaded is our apostle that all readers of this letter in the Asian towns, if they have not known it before, will now "perceive" his "understanding in the mystery of Christ." All ages have discerned it since. And the ages to come will measure its value better than we can do now.

FOOTNOTES: