Author Archives: Vincent Bennett

Part 4: Studies in Ephesians

Posted on by Vincent Bennett

THE PLAN AND WORK OF THE TRIUNE GOD

In our last lesson the nature of this wonderful sentence, which reveals the plan and work of the Godhead, was set before us. We found that the Father’s choice, Ephesians 1:4, is realized in Christ, Ephesians 1:7, and sealed with the Holy Spirit, Ephesians 1:13. In this lesson we are going to look more intimately at Ephesians 1:4 to 6, which reveal to us the Father’s part for the working out of the purpose and plan of the Godhead.

THE FATHER’S CHOICE Ephesians 1:4

“According as he hath chosen us in Him before the foundation of the world.”

The Father’s choice of us “in Christ” is seen to be according to a preconceived plan which He purposed in His own infinite wisdom “before the foundation of the world” or literally, “before the ages began.” The whole-scheme of redemption, and the calling of the Church with all its details, was on the heart of God before the ages began. The members of “the Body” are placed in an eternal relationship with Christ their Head. The calling of the Church was not an afterthought on the heart of God, when Israel had failed to realize her purpose and the judicial sentence of blindness was passed upon her. Before man was created, God had already planned the calling of the Church; but He kept it a secret, “hid from generations” until He was ready for the working out of His purpose, at which time the revelation of it was made known to the apostle Paul. Should you want to know when the Church began or where it originated, one answer is plain, viz. In the heart of God “before the foundation of the world.”

I want you to turn with me to some of the similar expressions that bring out this important fact, and then contrast them with the passages that relate to Israel’s choice and calling. II Timothy 1:9, “Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus BEFORE THE WORLD BEGAN.” Also, Titus 1:2, “In hope of eternal life, which God, that cannot lie, promised BEFORE THE WORLD BEGAN.” Now notice the choice of God’s earthly people the Jews. Genesis 12:1 to 3. “Now the Lord had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee: And I will make of thee a great nation, and will bless thee, and make thy name great; and thou shalt be a blessing: And I will bless them that bless thee, and curse him that curseth thee, and in thee shall all families of the earth be blessed.” The history of this one nation is clearly marked in the Word of God, we see God making choice of one tribe within the nation, that of “Judah”, then one house within the tribe, “the House of David”, then one particular virgin within the house “Mary” and, in the fulness of time Jesus came born of a woman to redeem Israel, and although the Jews would not have this King to reign over them when He came the first time, yet, “when the Son of Man shall come in His glory” in His second advent, the purpose of God’s choice and calling of Israel will be realized. Matt. 25:34. “Then shall the King say unto them on His right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you, FROM THE FOUNDATION OF THE WORLD. All these things “God hath spoken by the mouth of all his holy prophets SINCE THE WORLD BEGAN (Acts 3:21). Surely the words “before the foundation of the world” and “from” or since the foundation of the world” must be distinguished if confusion of truth is to be avoided, and our eternal relationship with Jesus Christ that originated in the heart of God before the foundation of the world, must not be made identical with any Jewish hope or promise spoken of as being made since the world began, and a thought worthy of meditation is this, that according to God’s eternal purpose the members of the Body of Christ are not “historic” but “prehistoric” specimens of grace.

The glory and wonder of the Father’s choice is made more precious in the light of other facts that obtained; before the foundation of the world.

In John 17:24, we find this blessed statement in the prayer of Jesus Christ “Thou lovest me before the foundation of the world”, and now with Ephesians 1:4, before us we can truthfully say that with the love of the Father for the Son, we also were loved and made choice of before the foundation of the world. And again, in I Peter 1:19, 20, the sacrificial death of Jesus Christ is said to have been “foreordained before the foundation of the world” so now we can, say that we were chosen and loved with the foreordination of the sacrifice. These statements are profound and beyond human comprehension leaving us lost in wonder and awe, so that with a deep sense of reverence we bow before the God and Father of our Lord Jesus Christ, and with the Apostle Paul cry “Oh, the depth of the riches both of the wisdom and, knowledge of God! How unsearchable are His judgments, and His ways past finding out!”

THE FATHER’S PURPOSE Ephesians 1:4

‘‘ . . . That we should be holy and, without blame before Him.”

Only “in Christ” can we ever stand thus before the Father, for only Christ Jesus has met every demand of God’s righteousness and holiness. What we are, we are by Divine mercy and grace, that has been so freely given us through the death of His Son. I believe there is a two-fold interpretation of this passage, that must be recognized in view of corresponding passages to be found elsewhere. In Colossians 1:21, 22, we have been reconciled to God in the death of Jesus Christ that we might be “holy and unblameable and unreproveable in his sight”, then Philippians 2:15, requests that we “be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse generation, among whom ye shine as lights in the world.” “holy and without blemish” is the language of sacrifice, and speaks of an acceptable offering, does not this remind us of Paul’s great appeal in Romans 12:1, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.”

In Titus 2:14 the purpose of our redemption is unmistakably clear “that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works.” These passages seem to emphasize our walk, He, who has called us into this life, has made perfect provision for any emergency in His Son, and the supply of our needs is amply met according to His riches in glory, and the God of righteousness, who has worked in us the salvation that is ours “in Christ”, now asks that we show the fruit of Christ’s indwelling by a manifestation, in our walk through life. All this is only possible because of “Christ in us”, but a more blessed truth is the revelation of our standing “before Him” because of our being “in Christ”. This places the emphasis not upon “condition” but “position”. In Chapter 5:27, we have the words “That He might present it to Himself a glorious church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish.” This certainly is not descriptive of the Church’s purity realized in an earthly pilgrimage, but rather a presentation before the Father because of an heavenly standing in Christ.

When Jesus Christ became one with us in His incarnation, God was “in Christ” with a standing before men, and so now those who are “in Christ” have a standing before God in His exaltation, holiness and righteousness. We see God in Christ and God sees us in Christ, thus in Christ we have a perfect standing before the Father, and Colossians 2:10 is a blessed fact, we are complete “in Him”.

THE FATHER’S MOTIVE?

Ephesians 1:4 “ . . . In Love

Some commentators feel that these two words should be linked with Ephesians 1:4 as in the authorized version, others connect them with Ephesians 1:5, reading thus, “In love having predestinated us, etc.”. I believe these words belong to both verses and cannot be separated from either. It was love which passeth knowledge that motivated the Father’s heart to make such choice of us in His Son. Love we did not deserve and upon which we had no claim, Love that has broken down all barriers of distinction, and come to aliens, far off, dead in sin, Love that is not to be reckoned according to human concepts and cannot be fathomed by any reasoning process of man. The word here used for “love” is “agape” and never occurs in profane Greek writings, other words of lower standards being used. Now, God gives a new word, for “love”, for the language of man could never express the feeling of God’s heart for sinners. Only the sinner saved by grace understands something of its meaning as it is shed abroad in his heart by the Holy Spirit (Romans 5:5). No wonder at all that the apostle speaks of God’s “great love wherewith He loved us” Ephesians 2:4, and prays that we might be “rooted and grounded in love”, Chapter 3:17, beseeching us that we “forbear one another in love”, Ephesians 4:2. He implores also that the precious truths we hold be not spoken in a manner that might detract from the glory of the message, but, “speaking the truth in love, may grow up into Him in all things”. Ephesians 4:15, and thus members of the Body can be “edified in love” Ephesians 4:16. May we never forget the motive of the Father’s choice, viz. “LOVE”.

THE FATHER’S WILL. Ephesians 1:5:

“Having predestinated us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will.”

According to His own sovereign will, in love, God has predestinated or foreordained us to the “Son-position”. The word “adoption” does not bring out the clear teaching of this passage. Believers in Christ Jesus are made new creatures in Christ, and given the position of Sons. Literally speaking, we are given the “Son-place”, because we are partakers of His Divine nature. Just as Jesus Christ is the Son of God, by nature we who are “in Christ” are given the “sonplace”, and become the sons of God by grace. Notice all this is according to the good pleasure of His will, and, not according to our appreciation or understanding of this blessed truth as some would have us suppose. His will is the origin and secret of it all, and all blessings in the past, present, or future, realized or anticipated, are the wondrous manifestations of His love according to the good pleasure of His will.

THE FATHER’S OBJECT. Ephesians 1:6:

“To the praise of the glory of His grace”.

This is the end to which the Father made choice of us, to set forth “the glory of His grace”. Let our hearts be filled with adoration and praise. Surely every attribute of God is a revelation of His glory. But the glory of his grace is the most glorious in revelation and manifestation, for it shines in all its splendor on the dark back ground of sin and death. We who have been saved by His grace can say with Paul, “where sin abounded, grace did much more abound”, “that as sin hath reigned unto death, even so, might grace reign through righteousness unto eternal life by Jesus Christ our Lord” (Romans 5:20, 21). This indeed is grace glorified.

God said of His choice of Israel in Isaiah 43:21: “this people have I formed for myself; they shall show forth my praise”. Now the truth is declared that concerning us, His choice is made to the end that we might be to the praise of the glory of His grace. Psalms 150 with its 6 short verses can truly be the expression of our hearts as a splendid doxology, forming a fitting climax to this portion of God’s word in the light of the fuller revelation. (Read it).

THE FATHER’S ACCEPTANCE. Ephesians 1:6

“. . . wherein He hath made us accepted in the beloved”.

With the previous thought in our minds of “the glory of His grace”, the literal translation of the above clause is clearer, “with which grace He has graced us in the Son of His Love”. The “Beloved” is the one in the heart of the lover, and Jesus Christ, the only begotten Son, is the Beloved of God. Three times in Matthew’s Gospel, the Lord Jesus is spoken of as the “Beloved” of the Father, and with each mention these words are added “in whom I am (or my soul is) well pleased”. (Matthew 3:17; Matthew 12:18; Matthew 17:5). Now this precious thought is made known to us; we are accepted in the Son of His love, our lives are “hid with Christ in God” (Colossians 3:3). The love with which God loves the Son, is the love that includes us. In His acceptance of us in the Beloved, surely I cannot nearer or dearer be to the heart of the Father than I am “in Christ”, the Son of His love. I am “graced” or “accepted” in the Beloved, and rest near the warm heart of the Father in the person of Has only Son.

“Near, so very near to God, Nearer I cannot be;
For in the person of His Son, I am as near as He.”

Part 8: Studies in Ephesians

Posted on by Vincent Bennett

BY NATURE AND BY GRACE. CHAPTER 2:1 to 7.

Condition by Nature. Ephesians 2:1 “. . . Dead in trespasses and sins.”

The great work of Divine grace begins in men dead in their sins. Upon this dark background of man’s condition by nature, the marvelous and matchless grace of our God shows forth in all its splendor. Before we can fully appreciate the gospel of saving grace, “what we were” in sin must be fully recognized. Outside of Christ man is spiritually dead, without hope and without God. This is the foundation fact of the gospel of our salvation. If man’s condition by nature was not as bad as this, then he could seek for a lighter cure than the one God has provided; if he had a “spark of life” he could depend upon “cultivation” instead of “salvation”; the power of “reformation” instead of the power of the “resurrection”. But God’s word is emphatic, man is DEAD. Because man is dead he cannot live a better life; he has none to begin with, being by nature dead, so how can he look to that nature for life? The source of life cannot be found in himself, and left to his own resources man is lost and without hope. Therefore, nothing he ever does can satisfy God; “there is none righteous, no not one” (Romans 9:10); and “none is good save one, that is, God” (Luke 18:19). Let man be respectable, educated or religious but in the sight of God, and in the light of the Word, he has nothing in which to boast. He is helpless, lost and condemned, a respectable, educated religious sinner. He is dead in trespasses and sins and needs saving. Nothing but the resurrection power of the Lord Jesus can quicken him or bring him to life. Those who by faith have accepted the Lord Jesus as their Saviour have been quickened from their condition of sin and death; they have passed from death unto life.

“YOU” “WE” “US” “TOGETHER”.

I want to bring to your attention an important thought before proceeding to Ephesians 2:2. Notice the objects of Divine favor in Ephesians 2:1; how the Holy Spirit emphasizes the bestowment of God’s grace upon the Gentiles. “And YOU hath he quickened”. Also in Colossians 1:21, “And YOU that were sometimes alienated and enemies in your mind by wicked works, yet now hath he reconciled.” Not that the Gentile is in a worse condition than the unbelieving Jew, for in Ephesians 2:3 the Apostle, as a Jew; unites himself with the rest of fallen humanity saying, “Among whom also WE all had our conversation in times past . . . and were by nature the children of wrath EVEN AS OTHERS”. Romans 3:9 brings this out plainly: “What then? Are we better than they? No, in no wise; for we have before proved both Jews and Gentiles that they are all under sin.” Just as all are under sin and there is no difference by nature between Jew and Gentile, so God has graciously included all in his love for a definite purpose. In the 4th verse the Apostle speaks of “His great love wherewith he loved US” (Jew and Gentile) and Ephesians 2:5 and 6 reveal that God is doing something with the Jew and Gentile TOGETHER: stating that He has quickened US TOGETHER and hath raised US up TOGETHER, and made US sit TOGETHER in heavenly places in Christ. Watch these words carefully as we go through this chapter.

Ephesians 2:2 tells of the walk of the natural man: “Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience”. This chapter opens with men as the habitation of “Satan” and closes with men as the habitation of “God”. The walk of the natural man is seen to be under the dominion of the devil and the Apostle uses no argument to prove his existence, neither does he underestimate the devil’s power. He accepts him as a real personage and as an enemy of God, pointing to the “sons of disobedience” to show his presence operating in their lives. We can thank God that while Satan has “power”, and “works” in the lives of men and women to their destruction, those who have been “quickened” have the power of the risen Lord operating in their hearts. (Ephesians 1:19 and 20), and they can be more than conquerors through Him (Romans 8:37). So that though we wrestle against principalities, against powers, against the rulers of the darkness of this world (Ephesians 6:12), we can be strong in the Lord and in the power of His might. Ephesians 6:10 and Ephesians 3:20. That this power “worketh in us”! What a contrast with the power that worketh in those who are the children of disobedience: Ephesians 2:3, “Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath even as others.” This passage of Scripture is self-interpreted as it follows in natural sequence to Ephesians 2:2, finding expression in the realm of conduct and experience. Ephesians 2:4, “But God, who is rich in mercy, for his great love wherewith he loved us.” “But God”—When human help is of no avail, when all is dark and hope is gone, when all that we deserve and can expect is wrath, God is rich in mercy. He steps in and reverses the whole situation. What music this is to the sin sick soul. God intervenes for the hell-deserving sinner—A new day dawns, death is turned into life, and despair is changed into the hope of glory.

“Rich in mercy” for His great love wherewith He loved us”.

We deserve “justice” but we receive “mercy”. Oh! how rich God has been to us! Surely we can say with the Psalmist in Psalm 103:1, “Bless the Lord, oh my soul; and all that is within me, bless His holy name.” Psalm 103:8, “The Lord is merciful and gracious, slow to anger, and plenteous in mercy”. Psalm 103: 10 to 12: “He hath not dealt with us after our sins; nor rewarded us according to our iniquities. For as the heaven is high above the earth so great is His mercy toward them that fear Him. As far as the east is from the west, so far hath He removed our transgression from us”.

Ephesians 2:5: “Even when we were dead in sins, hath quickened us together with Christ, (by Grace ye are saved).” What a revelation this is of God’s (boundless love and grace! He loved us “even when we were dead in sins”. It is not difficult to love the lovable, but God commendeth His love toward us while we were yet sinners (Romans 5:8). A sinner deserves death, but grace saves him from what he deserves, and provides him with life and righteousness which he never deserved. Yes! amazing though it may seem the believer in the Lord Jesus is saved from his sin, and for the sake of the risen Lord, stands justified in the sight of God as though his past sins were never committed; and the righteousness of the Lord Jesus is imputed to him or put to his account as though it were his own (Romans 4:24 and 25). That is GRACE. This theme will be further amplified when we reach Ephesians 2:8.

THREE BENEFICIAL ASPECTS OF GOD’S GRACE.

As a result of the working of God’s grace, three outstanding benefits have been bestowed upon us which are related to the past, present, and future, and are revealed to us by the prepositions “with” “in” and “through”.

1. WITH CHRIST, Ephesians 2:5 and 6. “Hath quickened us together WITH, Christ . . . and hath raised us up together.” The little word “with” in the above passage tells of the believer’s identification with the Lord Jesus in death, burial and resurrection. In Luke 12:50 the Lord Jesus, facing Calvary, said: “But I have a baptism to be baptized with; and how am I straitened till it be accomplished?” When He died upon the cross this was Christ’s deathbaptism. We deserved death but He died in our stead and when, by faith, we accept the Lord Jesus as our personal Saviour we accept God’s righteous judgment of sin as born by Him on the Cross, and we are identified “with” Him. When He died, we died; His death baptism was ours, and when He was raised from the dead His resurrection was ours; we were raised up “with” Him. Romans 6:3 to 5 makes this identification with Christ’s death baptism very plain. “Know ye not, that so many of us as were baptized into Jesus Christ, were baptized into His death? Therefore, we are buried “with” Him by baptism into death; that like as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of His death we shall be also in the likeness of His resurrection. And again in Galatians 3:27, “For as many of you as have been baptized into Christ, have put on Christ”. Colossians 2:12, “Buried with Him in baptism, wherein also ye are risen with Him through the faith of the operation of God, who hath raised Him from the dead”. And Colossians 3:1, “If ye then be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God.” These are passages of Scripture that make our identification with Him unmistakable and bring before us, in an undeniable way, the only baptism that saves, which is the ONE baptism of Ephesians 4:5.

We would call attention to this word “together” in Ephesians 2:5 “Quickened us `together’ with Christ. Many expositors interpret this word as though “TOGETHER With Christ” brought out the truth of identification, but we have already pointed out that “quickened WITH Him” brings out this truth and the word `together’ speaks of the believing Jews and Gentiles who are being made `one’ and are the subjects of his identification with Christ.

2. “IN CHRIST”. Ephesians 2:6. “And made us sit together in heavenly places IN Christ Jesus.” By virtue of His resurrection and ascension, and the blessed truth of our identification with Him, positionally, we are made one with Him in the heavenlies. Where He is, so are we. This is a glorious fact for the `”Present” and is the theme that gives Ephesians its transcendent and lofty character. The Body is vitally united to the Head and since the Head is in the Glory seated at the Father’s right hand the members of the Body are also seated in the Heavenlies in Him.

3. THROUGH CHRIST. Ephesians 2:7. “That in the ages to come He might show the exceeding riches of His grace in. His kindness toward us through Christ Jesus”. We have been “loved”, “quickened”, “raised”, and “seated”, for what purpose? This passage of Scripture tells us, it is a mountain peak in the revelation of God’s eternal purpose and one of the richest and deepest in the Word of God. The word “shew” means to “exhibit” or to “display”. God is planning an “exposition” for the ages to come, displaying the exceeding or surpassing riches of his grace. Just as sure as the fact of Christ’s death, and our identification and conformity to the likeness of His death (Romans 6:5, Philippians 3:10), and as certain as anything He has done or is doing for us, so sure can we be that the power that raised the Lord Jesus from the dead will take a redeemed Church to glory to be the display of His grace. And “He shall change our body of humiliation that it may be fashioned like unto His glorious body, according to the Working whereby He is able even to subdue all things unto Himself.” Then will the Church which is His Body and the Lord Jesus the Head be joined in the Glory bringing to realization Ephesians 4:13, the perfect man, the stature of the fulness of Christ. Colossians 3:4 states that when He appears we shall appear with Him in Glory. This will be the display of His Grace in the Glory; that all the principalities, angelic powers and intelligences, good and bad, might know that God’s grace has triumphed, not in wrath, but in love and kindness and mercy.

Part 7: Studies In Ephesians

Posted on by Vincent Bennett

PAUL’S PRAYER, Ephesians 1:15 to 23.

How wonderful it is to hear this prayer of the apostle, a prayer which was inspired by the very Spirit of God, not only for the saints to whom the epistle was written but for all the saints who are members of His Body, and it is therefore a record of permanent value to every sinner saved by grace. Oh, that we might all have Spirit opened eyes to appreciate our privileges “in Christ”.

This is Paul’s first prayer in this epistle, the second prayer is found at the close of the third chapter, and the greatest revelation in the Word of God is found between these two prayers, and is vitally connected with both.

FAITH AND LOVE. Ephesians 1:15.

“Wherefore I also, after I heard of your faith in the Lord Jesus and love unto all the saints”. It is this thought that leads him to the throne in thanksgiving. “Faith” and “love” stand in relation to each other as cause and effect or root and fruit. Notice the preposition “in” and “unto”, the one signifying location, the other direction, “faith” is “in the Lord Jesus”, and “love” is “unto all the saints.”

THANKSGIVING AND INTERCESSION. Ephesians 1:16.

“Cease not to give thanks for you, making mention of you in my prayers.” Truly Paul was conscientious and consistent when he implored of the believers to “pray without ceasing”: “in everything give thanks” (I Thessalonians 5:17 and 18). Note in the following passages how the apostle himself prayed without ceasing for the believers in Christ, II Timothy 1:3, “I thank God—that without ceasing I have remembrance of thee in my prayers night and day.” Romans 1:9, “For God is my witness—that without ceasing I make mention of you always in my prayers.” I Thessalonians 1:2 and 3. “We give thanks to God always for you all, making mention of you in our prayers; remembering without ceasing your work of faith”—I Thessalonians 2:13, “For this cause also thank we God without ceasing.” Now we come to this Ephesian passage, and we find that the thanksgiving is for the foundation already laid as given in the previous verse, but the intercession is for the future, the superstructure going up, and for these beloved converts among whom he lived and labored so long, the apostle pours out his heart in one of the mightiest prayers in the Word of God. God grant that we all may be given spiritual insight into the burden of the apostle’s prayer that it might be answered in us.

THE PETITION. Ephesians 1:17.

“That 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.”

The prayer is addressed to the God of our Lord Jesus Christ, the Father of GLORY. In II Corinthians 1:3, God is called the “Father of mercies”, and in James 1:17 “the Father of lights”. The context of these passages giving definite reason for such designation, so in Ephesians 1:17, God is the Father of GLORY, and the term “glory” is not without significance. Let us then refresh our minds in reference to the occasions when God has expressed His presence by His glory, and by progressive revelation come to the truth contained in Ephesians.

In Exodus 25:8, is the record that God instituted a tent meeting, a sanctuary for His presence, and the tabernacle was the first building designed by God and consecrated for His presence and glory. The structure had three enclosures, the outer court, the holy place, and holy of holies. Inside the most Holy Place was the ark of the covenant with its covering or mercy seat upon which rested the Shekinah light of glory, the outward symbol of God’s presence. That was true of the tabernacle was also true of the temple and His glory filled the house. (I Kings 8:1 to 11). When we turn to Ezekiel 9:3, Ezekiel 10:4, Ezekiel 10:18, and Ezekiel 11:23, we find a record of how the glory of God departed because of Israel’s sin and disobedience. When Jesus came to earth God again tabernacled among men and in the person of His only begotten Son displayed His glory (John 1:14 and II Corinthians 4:6). He is indeed the God of our Lord Jesus Christ the Father of glory. A little later in this epistle we shall see how since Jesus Christ’s ascension God has been seeking to display His glory in the Church, the Body of Christ. In Ephesians 1:17, the three persons of the Godhead are revealed in Their relation and respective operations. The Father of Glory is the bestower of knowledge, the Lord Jesus Christ is the substance of it, and the Spirit of wisdom and revelation the communicator of it. The Spirit of revelation is twofold. First as the Spirit of “inspiration”, in the giving of the scriptures that are now complete, and as the Spirit of “interpretation” in revealing to the believer the meaning of the Word of God, bringing him to a full knowledge of Him. This kind of “revelation” means an unveiling or the removing of a veil, giving a true knowledge of Jesus Christ. Not merely mental, but experimental, not intellectual but spiritual, and such knowledge of Jesus Christ is to know Him who is “made unto us wisdom, and righteousness and sanctification and redemption.” (I Corinthians 1:30), and Colossians 2:3 tells us that in Jesus Christ “are hid all the treasures of wisdom and knowledge.”

THE EYES OF YOUR UNDERSTANDING (HEART) BEING ENLIGHTENED; THAT YE MAY KNOW Ephesians 1:18

Paul says of these believers “ye were once darkness” (Ephesians 5:8), and before their conversion they were darkened in their understanding (Ephesians 4:18) but now with the eyes of the heart enlightened, they should be able to receive further illumination. The enlightenment is the condition of knowledge, and all that has been said up to this point is the preparation for what is to follow.

THE THREE “WHATS”.

A three-fold progression is clearly marked by the recurrence of the word “what”, unfolding the burden of the apostle’s prayer, Ephesians 1:18 and 19, “That ye may know WHAT is the hope of His calling, and WHAT the riches of the glory of His inheritance in the saints, and WHAT is the exceeding greatness of His power to usward who believe.” In this passage we have again the Trinity before us, revealing the Father’s calling, the Son’s inheritance, and the Spirit’s power.

WHAT IS THE HOPE OF HIS CALLING.

How few there are that know what is the hope of His calling, that is, the calling of the Church the object of God’s special dealing in this present dispensation and the subject of this epistle.

The “hope” is in harmony with the “calling”. We have already brought to your attention God’s calling of the nation Israel, how that by covenants made with Abraham, Genesis 12:1 to 3, Genesis 15:1 to 21, Genesis 17:1 to 9, Genesis 22:15 to 18, confirmed unto Isaac Genesis 26:1 to 5, and Jacob, Genesis 28:13 to 15. Israel has a calling given since the foundation of the world with a definite hope of inheriting the earth. (Matthew 24:34).

The church also is given a hope which is in harmony with the calling. Even as ye are called in one hope of your calling”, Ephesians 4:4. This is the calling of the God of our Lord Jesus Christ, the Father of Glory, and has reference to the glorious position and destiny we have in the Lord Jesus. It is a calling into the “heavenlies”, the place of our present position in Christ (Ephesians 1:3, Ephesians 2:6) and our future manifestations, Ephesians 2:7, Ephesians 3:10. In Philippians 3:20, the apostle tells us our citizenship is in heaven and in Ephesians 1:21, we have the hope that we shall be called to be with Him there and be clothed with, the body of His Glory.

WHAT THE RICHES OF THE GLORY OF HIS INHERITANCE IN THE SAINTS.

We must notice carefully that it is NOT “the saints inheritance in Christ”, that truth has already been brought to our attention in Ephesians 1:11 and 14, and it is easy to believe that our inheritance in Him will be rich in Glory (II Corinthians 8:9) but now we have the astounding declaration that unworthy sinners saved by grace become “Christ’s” inheritance. We are His “purchased possession” Ephesians 1:14. In Ephesians 1:7 through the redemption in His blood we have been made partakers of the riches of His grace and because of this we shall be partakers of His glory. When that day arrives this will not only be “glory for me” but “glory for Him”. Yes! we have an inheritance “in Him” and He has an inheritance “in us”. He is our inheritance, we are His. In Deuteronomy 4:20 and Deuteronomy 9:29, Israel is also called an inheritance, but don’t let us confuse this with the truth for the Body, but let us distinguish between things that differ.

WHAT IS THE EXCEEDING GREATNESS OF HIS POWER TO USWARD WHO BELIEVE. Ephesians 1:19-20.

The resurrection of Jesus Christ from the dead is the New Testament standard of power. It is a sample and pledge of what God can do for man. In the Old Testament the standard miracle was the deliverance of Israel out of Egypt. From Moses to Malachi the appeal was to the Red Sea as the supreme demonstration of God’s power to help and save, and when the prophets sought to inspire courage and confidence they pointed aback to the deliverance from bondage. (Micah 7:15, Isaiah 11:16). But for us the Red Sea is superseded by the empty tomb; and the resurrection of Jesus Christ from the dead stands as the greatest achievement of omnipotence; and the standard of what God can and will do for them that believe. The resurrection is God’s crowning testimony to His Son and the essential witness of the Christian church. If Christ be not raised, we have no gospel. Look at the expression in the text. The resurrection of Jesus Christ from the dead reveals the might of God, working at the fulness of its strength, and this power is to usward who believe, the Spirit of life, power, and glory is in us, and on that day when the church is complete, that same Spirit that led Christ through the heavens will bring his completed church into the glory. God raised His Son from the dead, and this is the guarantee of our hope, the standard of this operation is the standard of our expectation.

CHRIST IS EXALTED TO BE HEAD OF THE CHURCH, VERSES 20 to 23.

And set Him at His own right hand in the heavenly places, far above all principalities, 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; and hath put all things under His feet, and gave Him to be Head over all things to the Church, which is His Body, the fulness of Him that filleth all in all.” In Acts 2:30 Christ is raised to take David’s throne and this is the hope of Israel that will surely take place when Christ comes as King. But during this day of Israel’s blindness, the ascended Lord has not the same relation to us that He had to the Jews, and today the ascended Lord is exalted to be the Head of the Church, and in God’s eternal purpose and by His grace we are included in the calling of that Church which will be in the glory before God turns His attention to Israel again.

The fulness of Christ is the Church, the Body in its completion with Christ the Head. The Body can never be complete without the Head. The word “fulness” from the Greek word “pleroma” is used in a definite sense in the prison epistle that is worthy of note, helping in the understanding of the present passage. The word itself is derived from a verb signifying first to “fill”, second and more frequently to “fulfill”, or “complete”. It is found in a physical sense; 1st, of the full contents of the baskets in Mark 6:43 and 8:20, of the earth; I Corinthians 10:26 to 28, and in Matthew 9:16, and Mark 2:21, it is applied to the patch of new cloth on an old garment. 2nd, It is used of fulness “of time” as in Galatians 4:4, of the fulness of the Jews; Romans 11:12, the fulness of the Gentiles; Romans 11:25, and times fulness, Ephesians 1:10. 3rd, It is also used of the fulness of love, Romans 13:10 and of the fulness of the blessings of the gospel of Christ. Romans 15:29.

4th, In the prison epistles it is applied to the Lord Jesus and also to the members of His Body in a striking way; first of all in Colossians 1:19 of the Lord Jesus it is said “It pleased the Father that in Him should all fulness dwell.” In Colossians 2:9, “for in Him dwelleth all the fulness of the Godhead bodily.” Then Paul’s desire for the saints is Ephesians 3:19, that ye might be filled with all the fulness of God, and the astounding statement of Colossians 2:10 “ye are complete (filled full) in Him”. But in Ephesians 4:13, the reference is to the Head Jesus Christ and the Church which is His Body brought to completion and made one. Thus we see that Christ and His church make one multifold personality, making the perfect Man the stature of Christ’s fulness. Ephesians 4:13, “Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ.” This is “The fulness of Him that filleth all in all”.

Christ has been exalted above every name that is named (Ephesians 1:21) and to Him every knee shall bow (Philippians 2:9 and 10). God the Father has ordained that in all things Christ shall have the preeminence (Colossians 1:18) and there is a day coming when Christ shall be Lord of all and all things shall be in subjection under His feet. Hebrews 2:8, Hebrews 10:13. This has not taken place yet. But in Christ’s resurrection and triumph over all principalities and powers (Colossians 2:15) and His ascension and exaltation “far above all” into the “heavenlies” at God’s right hand, we have a foretaste and a full guarantee that all things will eventually be brought to a final consummation according to the eternal purpose of our God. “He that descended is the same also that ascended up far above all heavens, that He might fill all things.” (Ephesians 4:10).

Part 2: Studies in Ephesians

Posted on by Vincent Bennett

Salutation and Benediction—Chapter 1:1, 2.

“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: Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.”

These opening verses hold riches of spiritual wealth that are well worth mining, and the workman in the Word will be amply repaid for any labor expended in study, as God by his Spirit reveals one rich vein of truth after another.

“PAUL” His name was originally “Saul” and it is interesting to note the transformation of this man’s life, and the circumstances under which his name was changed. Only as we understand Paul’s conversion from his former life will the glory of the message of grace shine out in full splendor.

Philippians 3:5 gives us the information that Saul of Tarsus was “Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews: as touching the law, a Pharisee.”

The Pharisees were the strictest sect of the Jews’ religion, a group of “separatists” with an “holier-than-thou” attitude; who not only strived to observe the law but endeavored to go beyond its ceremonial requirements and sought justification in the carrying out of the traditions of the elders. Saul was behind none in meeting the exacting demands of his religion. Listen to him in Galatians 1:14—“And profited in the Jews’ religion above many my equals in mine own Nation, being more exceedingly zealous of the traditions of my fathers,” and could say as touching the righteousness which is of the law he was blameless.—Philippians 3:5. His zeal in his religion knew no bounds. Persecuting the early Christians he wrought havoc in the assemblies—(I Corinthians 15:9; Galatians 1:13; Philippians 3:6). Acts 7:57 and 58 and Acts 8:1 tell of how the infuriated Jews, who stoned Stephen, found this man Saul consenting to their murderous actions and more than willing to take care of their clothes.

To the end of his days Paul never forgot the grace of God which so gloriously transformed his life from the chiefest of sinners into the Apostle of the risen and ascended Lord. “Paul, an apostle of Jesus Christ”—“Who was before a blasphemer, and a persecutor, and injurious; but I obtained mercy, because I did it ignorantly in unbelief. And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus. This is a faithful saying and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.” (I Timothy 1:15 and 16)

The passage of Scripture which records his change of name is also very significant. In Acts 13:7 the name of his first Gentile convert is mentioned, “Sergius Paulus” This man desired to hear the word of God, but Elymus, a Jew, sought to turn this Gentile away from the faith, whereupon Saul, vindicating his apostleship to the Gentiles, under the Holy Spirit, performs a miracle of judgment and blindness upon the offender, one of his own kin, Elymas, the Jew. From this time the Hebrew name “Saul passes from the record and the Apostle to the Gentiles is called by the same name as his first Gentile convert—“Paul”. Is it not also singularly significant that this incident is typical of Saul’s ministry?—I Thessalonians 2:14 to 16—“The Jews . . . Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway, for the wrath is come upon them to the uttermost.” And in Acts 28:27 and 28, after the rejection of the message by the Jews, Paul pronounced the judicial sentence of blindness upon, his own people; and the word of salvation is sent unto the Gentiles.

The name “Paul” means “little”. Is not that suggestive of humility and the outstanding characteristic of this Apostle, who so conscious of his unworthiness, expresses himself as being “less than the least of all saints?” Yet to such an one is grace given to make known truth which has been hid from ages and generations: “the untraceable riches of Christ”—Ephesians 3:8.

“THE APOSTLE OF JESUS CHRIST BY THE WILL OF GOD”

The origin of Paul’s apostleship is “the will of God” and so is his message. That which is to be dispensed in this Epistle, through the Apostle (one sent) to the Gentiles, is all in accordance with God’s will for the working out of his own eternal purpose in Christ Jesus, which he planned in his infinite wisdom “before the world began”. Notice how this phrase is made the background of the truth of the first chapter: Ephesians 1:1, Paul’s apostleship is by “the will of God”; Ephesians 1:5, we are given the “son place” “according to the good pleasure of his will”. Ephesians 1:11, “who worketh all things after the counsel of his own will”. It is well to realize that the unique truth of this Epistle has its origination, revelation, manifestation, and consummation in the will of God.

“TO THE SAINTS WHICH ARE AT EPHESUS AND TO THE FAITHFUL THAT ARE IN CHRIST JESUS:”

Whether or not this Epistle was sent just to the church at Ephesus or was a circular letter sent first to the Ephesian saints and then passed on to other places, is a subject outside the scope of our study and must be left to others. We are looking for the teaching of the Epistle.

“Saints” and “faithful”—all believers are called “saints” and are made one with the Lord Jesus in death, burial, resurrection and ascension. They are therefore “in Christ Jesus”. But not all who are saved by his grace are “faithful”. Notice how Paul closes this Epistle—Ephesians 6:24, “Grace be with all them that love our Lord Jesus Christ in sincerity.” God’s best can only be given to the “faithful” and only the faithful will pass on that which God reveals. In this respect Paul gave the commission to Timothy (II Timothy 2:2), “And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.”

BENEDICTION—”GRACE BE TO YOU, AND PEACE, FROM GOD OUR FATHER, AND FROM THE LORD JESUS CHRIST.”

Glory to God for such a benediction! Separated from God by sin, doomed and lost, yet by the provision of his mercy, “grace” and “peace” come from God to span the gulf between us made. And nothing but God’s grace can span that gulf. There is no peace apart from the blood of Christ’s cross. Oh, how futile is man’s effort to bridge the distance between himself and God by his own works. Man cannot accomplish it, but God has done it; and in the Son of His love, I can call God “Father”

“Grace”! Who can fathom its depths? “Peace”! Who can fully express its satisfaction? “Grace” is the source of blessing, “peace” is the crown. They never come in reverse order. God never gives peace apart from grace; neither can the sinner experience peace until he has accepted grace.

Such is the salutation of this wonderful Epistle and the best is yet to come: as the wonderful theme of His marvelous and matchless grace is unfolded.

Brief Studies in Ephesians

Posted on by Vincent Bennett

THINGS THAT DIFFER

Introduction:

There are Divine distinctions made in the Word of God that must be recognized by every student who desires to show himself approved unto God, a workman that needeth not to be ashamed. II Timothy 2:15.

We must “distinguish between the things that differ” (marginal rendering of Philippians 1:10). While all Scripture is for us and is profitable, yet not all truth is about us or to us. II Timothy 3:16. In order to obtain the true interpretation of any passage of Scripture, we must take into consideration the particular period of time in which the message was given and to whom it was addressed.

Much of the confusion today in the churches, the different interpretations that are accepted by different groups, and the divers and strange doctrines that are carrying away even some of the most zealous and earnest Christians, can be traced back to a mishandling of the Word of God and a disregard for the injunction just mentioned.

For instance: in I Corinthians 10:32, we find these words—“Give none offense, neither to the Jews, nor to the Gentiles, nor to the Church of God.” The distinctions in this passage are given by God and unless recognized will make for a distortion of the Scriptures so disastrous that nothing but confusion can be expected, and the spiritually new born babes in Christ will be lost in such a maze of different beliefs that to find the right track will be almost impossible.

The Jew, the Gentile, and the Church of God are not the same and never will be. This seems superfluous and unnecessary, for the very names of these three groups make them distinct and different. Yet is it not a fact that today we find men, not understanding their distinct calling as members of the Church which is His Body, trying with every conceivable plan and program to bring in an earthly kingdom of blessedness that is God’s purpose for Israel? Would to God that Paul’s prayer in Ephesians 1:17 could be answered in us today; that we might have our understanding enlightened and know what is the hope of His calling. The Church of Jesus Christ, not knowing the nature of this calling, which is heavenly, in ignorance seeks to realize the vocation of Israel, which is earthly.

God has a definite plan and purpose for Israel on the earth and our God, who cannot lie, will yet fulfill the covenants He has made with His people. The entire prophetic Word has its climax in the coming of the Messiah and the setting up of His Kingdom. Luke 1:31 to 33. “And, behold, thou shalt conceive in thy womb and bring forth a son, and shalt call His name Jesus. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto Him the throne of His father David. And He shall reign over the house of Jacob for ever: and of His Kingdom there shall be no end.” We know how Jesus came to His own and His own received Him not, He was rejected, and they crucified the Lord of glory as an emphatic declaration that they would not have this Man to reign over them.

While it is true, that the majority of the Jews were blind, it is also true that many of the Gentiles had their eyes opened and in the purpose of God Paul was chosen as the “Apostle to the Gentiles”, with the good news that a door of faith had been opened to them. Acts 14:27. Later, in Ephesians 3:1, the Apostle Paul tells of a definite truth that God had given to him: truth not made known to previous ages and generations; and he is the dispenser of this new revelation to the Gentiles. Could any statement be more clearly stated? Read it in Ephesians 3:1 to 11 and Colossians 1:24 to 28.

While the Kingdom is in abeyance and blindness has happened to Israel, God, according to His eternal purpose, made known to Paul this secret hid from ages and generations. Not one of Israel’s prophets knew this mystery; neither did John the Baptist nor the Twelve Apostles. Not until the glorified, ascended Lord revealed it to Paul was the manifold wisdom of God made known; that before the foundations of the world He had purposed the making of a new thing, whose nature, calling and destiny would be heavenly. Paul is the minister of this truth or revelation which completes the Word of God. Colossians 1:25. (the word ‘fulfill’ is ‘complete’). God is now definitely concerned with the making of a New Man, Ephesians 2:15; i.e. the “Church which is His Body”. Christ Jesus our Lord is the glorious Head. Ephesians 1:22, 23; Colossians 1:18 to 28.

One day the Body will be complete, the last soul that will realize his inheritance in the saints, (Ephesians 1:19) will be called from justification to glorification. When that day comes our heavenly hope will be realized and the Body will be joined to the Head in the glory! After that, God will deal with Israel again for they have not been cast away forever. Romans 11:27. God’s purpose with them and the setting up of the earthly kingdom will be established.

Looking back, we can easily see how the Jews were blind when they rejected Jesus Christ and said, “We will not have this man to reign over us.” But those people are equally blind who today take for themselves Christ’s message to the Jews and apply it to the dispensation in which we live. To say that we are now in the Kingdom and Christ Jesus is reigning as “King of the Church” is more than absurd. Today any one with open eyes can see that not Christ is reigning but the powers of darkness are in control. When Christ comes back again He shall reign in righteousness and to His sovereign control every knee shall bow.

Paul’s later Epistles have a distinct message for this age. In them is found truth for us concerning the Church which is His Body, as distinct from kingdom truth for Israel. May God reveal to us what is the hope of our calling, character and destiny! To this end we are going to study the Epistle to the Ephesians which was written by the Apostle Paul during his imprisonment at Rome, after the final rejection of Israel and the judicial sentence in Acts 28:27 and 28—“For the heart of this people is waxed gross and their ears are dull of hearing, and their eyes have they closed: lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them. Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.”

THEME OF THE EPISTLE

The most glorious revelation that God has given, the highest and deepest truth He has made known to man, He communicated through the Apostle Paul. The Epistle to the Ephesians stands without a peer in the whole range of the inspired Book. Its love surpasses knowledge. Its riches are unsearchable. Christ Jesus is far above all principalities and powers, seated in the heavenlies, into which God’s grace has brought us in Him. The truth takes us back before the foundation of the world, and points forward to the ages to come when believing sinners shall be made the display of His grace in the glory. In Colossians 1:25, Paul states that this truth which he is dispensing “completes the Word of God.” How many Christians really know and understand this final word which God here declares, this truth which God kept secret from former ages and generations, this mystery which was hid in God’s heart, this purpose which He purposed in Himself before the foundation of the world? What a message of pure unadulterated grace for hell-deserving sinners, dead in trespasses and sins, telling them that faith in the Lord Jesus Christ exalts them to a position of identification with Him in the heavenlies, with the blessed hope of appearing with Him in the glory.

If we could only get the Church to read this Epistle and understand this distinct message of grace which is set forth, it would do away with much of the confusion that exists and make for a unity of the faith which God Himself has made.

KEYNOTE:—“IN CHRIST.”

Throughout this Epistle we find this dominant recurring expression which occurs more than 20 times and is the keynote of the book.

“In Christ.” Isn’t it wonderful? We do not have to try and follow Him, as did the disciples before the Holy Spirit was given. thank God. We are in Him and, as Colossians 2:10 puts it, “ye are complete in Him.” Oh! the matchless grace of our God! To think that the sinquestion is forever settled, that we are justified freely by His grace, and are made one with the Lord Jesus. In Him we stand holy and without blame before the Father;

What a. message of deliverance for church-members today who are entangled with all kinds of churchianity and ecclesiastical machinery of good works, trying to become righteous by their own efforts, when the message of God’s Word is plain: that Jesus Christ is our righteousness and we are complete in Him.

Before going into an exposition of the Epistle, I want to give you a simple outline which will be a picture of the contents of the book before you.

OUTLINE OF PAUL’S EPISTLE TO THE EPHESIANS

Introduction.

Keynote—IN CHRIST JESUS

Salutation and Benediction— Ephesians 1:1, 2.

Our calling in Him— Ephesians 1:3; Ephesians 3:21

Our conduct in Him— Ephesians 4:6 to 9.

Our conquest in Him— Ephesians 6:10 to 18.

Conclusion— Ephesians 6:19 to 24.

Let no man think that he can come to this Epistle and grasp its riches, scale it heights, or fathom its depths, aided only by the natural mind:. There must be more than an intellectual understanding of the truth. Spiritual things must be spiritually discerned. We pray then that in the meditation of this portion of His Word the Holy Ghost shall be our teacher and that we shall go on from Glory to Glory.

The Body of Christ: Confirmation or Revelation?

Posted on by Vincent Bennett

In Hebrews 2:3 we find these words, “How shall we escape, if we neglect so great Salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;” and immediately we ask the question, “With what kind of ministry did the Lord Jesus begin?” In Romans 15:8 Paul supplies the answer, “Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers.” So we see from the Word of God that Jesus Christ’s beginning ministry was a ministry of confirmation.

Turning to Matthew 4:17 we find these words, “From that time Jesus began to preach and to say, “Repent for the kingdom of heaven is at hand,” This gives to us the message of Jesus’ ministry, and in verse 23, its dispensational characteristics.

“AND JESUS WENT ABOUT ALL GALILEE, TEACHING IN THEIR SYNAGOGUES, AND PREACHING THE GOSPEL OF THE KINGDOM, AND HEALING ALL MANNER OF SICKNESS AND ALL MANNER OF DISEASE AMONG THE PEOPLE” Then again in Matthew 10:5 to 8, the commission that Jesus gave to the twelve apostles agreed with His own message and ministry, “These twelve Jesus sent forth and commanded them, saying:

“GO NOT INTO THE WAY OF THE GENTILES, AND INTO ANY CITY OF THE SAMARITANS ENTER YE NOT: BUT GO RATHER TO THE LOST SHEEP OF THE HOUSE OF ISRAEL. AND AS YE GO, PREACH, SAYING, THE KINGDOM OF HEAVEN IS AT HAND. HEAL THE SICK, CLEANSE THE LEPERS, RAISE THE DEAD, CAST OUT DEVILS: FREELY YE HAVE RECEIVED, FREELY GIVE.”

The mission of the Lord Jesus while on this earth was exclusively Jewish. He came to confirm the promises made unto the fathers, and the key to His earthly ministry can only be understood in the light of His own expression found in Matthew 15:24.

“I am not sent but unto the lost sheep of the house of Israel.”

Therefore, we come to this conclusion, The Lord Jesus began his ministry among the lost sheep of the house of Israel, preaching the gospel of the kingdom with signs following, and the apostles began with the same ministry, Hebrews 2:4, “God also bearing them witness, both with signs and. wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will.”

The gospel of the kingdom was not an unexpected message to the Jews, for were they not looking forward to the coming of the King who would bring the realization of their Kingdom hopes? The message of the kingdom had been the last word of revelation in the Old Testament, and then after 400 years of silence God spoke again to the same people to whom the prophets had spoken for centuries, and concerning the same land, city, temple and law, etc.

The only difference is this, in the prophets the message is that Christ shall come, and in Matthew the Christ has come. Hebrews 1:1 and 2: “God who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by His Son, whom he hath appointed heir of all things, by whom also he made the worlds”.

Jesus came to His own people, but they received Him not. They rejected and crucified the Lord of Glory. It certainly was true that they knew not the day of their visitation. Luke 19:44.

When Jesus explained His beginning ministry in Luke 4:16 to 19; He quoted from Isaiah, chapter 61:1 and 2, and closed the quotation with the significant expression found in verse 19. He came “to preach the acceptable year of the Lord.” In verse 21 He said “this day is this Scripture fulfilled in your ears.” and truly He might have said to His listeners, “Now is the accepted time, now is the day of salvation.” The kingdom, long promised, was indeed “at hand”. But Israel would not have this man to reign over then. A little later we hear their cry, “crucify Him.” John 19:14 and 15. But Jesus loved “his own”. He wept over His people and the city of the Great King. In His dying hour, “He made intercession for the transgressors,” (Isaiah 53:12), praying, “Father forgive them, for they know not what they do”. Luke 23:34.

When we open the Book of Acts and read the first verse we find that instead of the beginning of something new we have a continuation of something already made known. Acts 1:1 “The former treatise have I made, O Theophilus, of all that Jesus BEGAN to do and to teach.” Jesus began as a minister of the circumcision. Here in the Book of Acts we find the risen Christ continuing His ministry, and His message is still related to the Abrahamic and Davidic promises, hopes, and people. After forty days of instruction the disciples ask Jesus a direct question, Acts 1:6, “Wilt thou at this time restore again the kingdom to Israel?” When Jesus replied He did not tell them that they had misunderstood Him and that He was then going to call out “the Church which is His Body”. No, that Church had nothing to do with a confirmation ministry. The Body was not a subject of which the prophets wrote. They were silent and ignorant of that mystery which had been hid for ages and generations, Colossians 1:26. He told them that it was not for them “to know the times or the seasons which the Father hath put in His own power.” Acts 1:7. They were to be witnesses for Him. Witnesses to what? we might ask. Read Acts 2:36—Acts 5:31 and 32 for the answer.

Before we go any further it might be well to inquire why did the disciples ask such a question in reference to the restoration of the Kingdom to Israel? Had Jesus given any reason at all to suspect that such a thing might take place? I think so, for the disciples did not ask the question until Jesus had mentioned the Spirit Baptism in Acts 1:5 “For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence,” and this would naturally bring the thought of kingdom restoration to the disciples. Notice with me, Isaiah 32:1 “Behold, a king shall reign in righteousness and princes shall rule in judgment. . . (Isaiah 32:13) upon the land of my people shall come up thorns and briers . . . (Isaiah 32:15) until the spirit be poured upon us from on high . . . (Isaiah 32:16) then judgment shall dwell in the wilderness, and righteousness remain in the fruitful field.

Isaiah 44:3, “I will pour my Spirit upon thy seed and my blessing upon thine offspring.” When the Spirit came upon the disciples on the Day of Pentecost, Peter quoted Joel as an explanation of what had taken place. Acts 2:16 and 17. “But this is that which was spoken by the prophet Joel and it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh” . . . . Therefore, the disciples asked a proper question in reference to Israel’s restoration at the time Jesus mentioned the baptism with the Holy Ghost. Jesus said unto them, ye shall receive power after that the Holy Ghost is come upon you and ye shall be witnesses. Again we ask the question, witnesses to what? Was Jesus telling them the baptism of the Holy Spirit would make them members of His Body?

Peter on the day of Pentecost made the astounding declaration that Jesus Christ had been raised from the dead to sit on the throne of David. Acts 2:30. In chapter 3:19 to 21 he made a national appeal to the Jewish people, declaring that national repentance would bring national deliverance and the restoration promised to Israel through the prophets. In verse 24 the Word of God is very definite, “Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days.” Therein was the answer to their question, “wilt Thou at this time restore again the kingdom to Israel?” What did that have to do with Jew and Gentile in the Body?

In summing up, I am sure you will agree with me that the risen ministry of Jesus, witnessed to by the disciples was a ministry of confirmation. Acts 5:29 to 32: “Then Peter and the other apostles answered and said, We ought to obey God rather than men. The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. And we are His witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey Him.” The language in this 32nd verse is very specific, we are His witnesses of these things, and so is also the Holy Ghost. So if the Holy Ghost is giving this message through the apostles, criticism is a very serious thing. Let us turn to Acts 3:24 again, where “these days” were the subject of prophecy and compare with the “these days” in Ephesians 3:9, “which from the beginning of the world hath been hid in God.” This ministry of the Apostle Paul was called the mystery, “hid from ages and generations.” Colossians 1:26.

If Peter’s message on the day of Pentecost is not the same as Paul’s message as given in Ephesians and Colossians, why do Christians insist on disregarding the injunction of Philippians 1:10 where we are told to distinguish between the things that differ? Why do Fundamentalist Bible teachers, in the face of these Scriptural distinctions, tell us that the Church, which is His Body, began on the day of Pentecost? Peter’s message was a message of confirmation. Paul’s mystery message was one of revelation.

In Paul’s first Epistles he confirmed to Israel many things which the prophets had foretold and that which Christ and the Twelve had confirmed. But after Israel’s judgment pronounced by Paul in Acts 28:25 to 28, that apostle to the Gentiles declared many new and glorious truths unknown to the Old Testament prophets or the New Testament apostles. He wants you to obey and pass on to others Ephesians 3:9. What are you doing about it?

The Dispensation of the Mystery

Posted on by Vincent Bennett

For the “Dispensation of the Mystery” special Divine choice was made of the instrument for the revelation and this peculiar ministry was committed to the Apostle Paul. But it was not made known until the crisis was reached, in Acts 28, by the setting aside of Israel.

God has a definite plan and purpose for Israel on the EARTH and our God who cannot lie will yet fulfill the Covenants He has made with His people. The entire prophetic Word has its climax in the coming of the Messiah and the setting up of His Kingdom; and furthermore, we know who this King is, (Luke 1:32 and 33). We also know that when Jesus Christ came to His own “His own received Him not;” in fact, He was rejected and the crucifixion was Israel’s emphatic declaration that they would not have this Man to reign over them.

Peter, on the day of Pentecost, like His Lord, still carried on with the message of the Kingdom, addressing his words to “ye men of Judea,” “ye men of Israel,” “all the house of Israel,” (Acts 2:14, 22 and 36). Peter’s astounding declaration was this, that Jesus Christ who had been raised from the dead, had been raised to sit on David’s throne (Acts 2:30) and had been exalted to be “a Prince and a Saviour, for to give repentance unto Israel.” Acts 5:31. Let us not anticipate later revelation concerning Gentile salvation, and we shall better understand the Lord’s message to Israel and His Kingdom program.

Israel did not repent; therefore Christ did not return. The promised Kingdom was not restored and the restoration of all things was postponed. Surely students of the Word should know the difference between Acts 3 and Ephesians 3.

It is truly a pitiful fact that because the Church today does not understand its distinct calling, preachers and teachers are trying with every conceivable plan and program to bring in an earthly kingdom of blessedness that is God’s purpose for Israel. How different are the blessings of Matthew 10:5 to 8 and Ephesians 1:3. Would to God that Paul’s prayer in Ephesians 1:19 could be answered in us today.

“The eyes of your understanding being enlightened; that ye may know what is the hope of His calling.”

The Church today, not understanding the Lord’s distinct calling, which is “heavenly”, in ignorance seeks to realize the vocation of Israel which is earthly, claiming, though not realizing the promised Kingdom blessings.

While the Kingdom is in abeyance and “blindness is happened to Israel,” (Romans 11:25) God, “according to His eternal purpose”, is making known by Paul a “secret” of which he “was made a minister”; and to him was committed the “dispensation of the mystery” which fulfilled or made complete, the Word of God. Ephesians 3:11; Colossians 1:25.

“Even the mystery which hath been hid from the ages and from generations but now is made manifest to His saints.” Colossians 1:26.

Let us distinguish between the whole counsel of God and the eternal purpose of God in Christ.

None of the prophets knew this “mystery”. Neither did John the Baptist nor the twelve apostles. Not until the glorified Lord revealed it to Paul, was the wisdom of God made known, that before the foundation of the world (Ephesians 1:4) God had purposed the making of a new thing, whose nature, calling and destiny would be “heavenly”. Compare II Timothy 1:9 with Ephesians 1:3; 1:19 to 22; Ephesians 2:5 to 7 and Ephesians 3:8 to 11:

Paul was the minister of this truth which completed the Word of God. This concerns the making of the “One New Man” (Ephesians 2:15). “The Church which is His Body and Christ Jesus our Lord its glorious Head, is a different message and purpose than the King and the Kingdom. Ephesians 1:22 and 23; Colossians 1:18.

One day the “Body” will be complete. Then the last member will be added and then the saints will realize “His inheritance in the saints” (Ephesians 1:16 to 22). When that day shall come our heavenly hopes will be realized (Philippians 3:20 and 21; Titus 2:13) and “Head and Body” will be joined in glory. After that God will deal with Israel again, for their blindness is temporary. They have not been cast away forever. Romans 11:27.

The Epistle to the Ephesians has a distinct message for this age; in it is found truth concerning “the Church which is His Body”. This is “Body truth” as distinct from “Kingdom truth” which is God’s message concerning Israel and the two must not be confounded far each is unique in calling, character and destiny. The Body has its relation to the Kingdom of God and there certainly was, and shall be, grace in the Kingdom Gospel, but we must test thing’s that differ. Philippians 1:10 (R.V.)

The Church which is His Body was chosen “before” the foundation of the world and Israel “since” the foundation of the world. The sphere of blessing for the Church is “In the heavenlies” and is our present position “in Christ” for “we are, seated together with Him. . .” Israel’s inheritance is the land of promise and the hope of a Kingdom set up on earth. The Church which is His Body is not an adjustment or a development of anything “Jewish”. The Body of Christ is not a continuation of the kingdom of heaven. Neither is it Israel, either real or figurative. In the Body there is an equality of membership. In the Body there are Jews and Gentiles; but they lose their distinction, as such, for God is creating something absolutely NEW. “For to create in Himself of the two, “One New Man”. . . so making peace. . . . Ephesians 2:15.

In this dispensation “hearings”, “tongues” and other sign-gifts have ceased. These passed away with the setting aside of the people Israel (Acts 28:25 to 28) and connected with this distinct message, we are enjoined to keep the sevenfold unity, Ephesians 4:4 to 6. “There is one Body and one Spirit, even as ye are called in one hope of your calling: One Lord, one faith, one baptism; One God and Father of all, Who is above all and through all and in you all.” It is a great blunder to have Israel set aside before Acts 28:25 to 28 or to confuse the one baptism of Ephesians 4:5 with Israel’s water ceremony. Water could never add a sinner to Christ.

In II Timothy 1:12 and 14 Paul speaks of this sacred trust committed to him. It was then passed on to Timothy and subsequently “to faithful men who should be able to teach others also”. II Timothy 2:2. Let us qualify, if possible to carry on the deposit. It is to this appeal that we desire to respond and we seek grace to “make known the fellowship of the “Mystery” and to preach The unsearchable (untraceable) riches of Christ.

Will you suffer with Christ to carry on with God’s message for today? Denominationalists and even Fundamentalists will persecute and malign, and use carnal weapons. But let us remember the sufferings of Paul and obey II Timothy 1:8.