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CHAPTER II. VERSES 17-22.
"And He came and preached peace to you that
were far off, and peace to them that were nigh,
for through Him we both have our access in one
Spirit unto the Father. So then ye are no
more strangers and sojourners, but ye are
fellow-citizens with the saints, and of the
household of God, being built upon the
foundation of the Apostles and Prophets,
Christ Jesus Himself being the chief
corner-stone. In whom each several building,
fitly framed together, groweth into a holy
temple in the Lord. In whom ye also are
builded together for a habitation of God in the
Spirit."
He sent not, saith the Apostle, by the hand
of another, nor did He announce these tidings
to us by means of any other, but Himself did it
in His own person. He sent not Angel nor
Archangel on the mission, because to repair so
many and vast mischiefs and to declare what had
been wrought was in the power of none other, but
required His own coming. The Lord then took
upon Himself the rank of a servant, nay,
almost of a minister, "and came, and preached
peace to you," saith he, "that were far off,
and to them that were nigh." To the Jews, he
means, who as compared with our selves were
nigh. "For through Him we both have our
access in one Spirit unto the Father."
"Peace," saith he, that "peace" which is
towards God. He hath reconciled us. For the
Lord Himself also saith, "Peace I leave
with you; my peace I give unto you." (Jo.
xiv; 27.) And again, "Be of good cheer,
I have overcome the world." (Jo. xvi:
33.) And again, "Whatsoever ye shall ask
in my name that will I do." (Jo. xiv:
14.) And again, "For the Father loveth
you." (Jo. xvi: 27.) These are so many
evidences of peace. But how towards the
Gentiles?
"Because through Him we both have our access
in one Spirit unto the Father," not ye less,
and they more, but all by one and the same
grace. The wrath He appeased by His death,
and hath made us meet for the Father's love
through the Spirit. Mark again, the "in"
means "by" or "through." By Himself and
the Spirit that is, He hath brought us unto
the Father. "So then ye are no more strangers
and sojourners, but fellow-citizens with the
saints."
Perceive ye that it is not with the Jews
simply, no, but with those saintly and great
men, such as Abraham, and Moses, and
Elias? It is for the self-same city with
these we are enrolled, for that we declare
ourselves. "For they that say such things,"
saith he, "make it manifest that they are
seeking after a country of their own." (Heb.
xi: 14.) No longer are we strangers from
the saints, nor foreigners. For they who shall
not attain to heavenly blessings, are
foreigners. "For the Son," saith Christ,
"abideth for ever." (Jo. viii: 35.)
"And of the household," he continues, "of
God."
The very thing which they at the first had, by
means of so many toils and troubles, hath been
for you accomplished by the grace of God.
Behold the hope of your calling.
"Being built upon the foundation of the
Apostles and Prophets."
Observe how he blends all together, the
Gentiles, the Jews, the Apostles, the
Prophets, and Christ, and illustrates the
union sometimes from the body, and sometimes
from the building: "built," saith he, "upon
the foundation of the Apostles and Prophets;"
that is, the Apostles and Prophets are a
foundation, and he places the Apostles first,
though they are in order of time last, doubtless
to represent and express this, that both the one
and the other are alike a foundation, and that
the whole is one building, and that there is one
root. Consider, that the Gentiles have the
Patriachs as a foundation. He here speaks more
strongly of that point than he does when he
speaks of a "grafting in." There he rather
attaches them on. Then he adds, that He who
binds the whole together in Christ. For the
chief corner-stone binds together both the
walls, and the foundations. "In whom each
several building."
Mark, how he knits it all together, and
represents Him at one time, as holding down the
whole body from above, and welding it together;
at another time, as supporting the building from
below, and being, as it were, a root, or
base. And whereas he had used the expression,
"He created in Himself of the twain one new
man;" (Eph. ii: 15.) by this he clearly
shows us, that by Himself Christ knits
together the two walls: and again, that in Him
it was created. And "He is the
first-born," saith he, "of all creation,"
that is, He Himself supports all things.
"In whom each several building, fitly framed
together."
Whether you speak of the roof, or of the
walls, or of any other part whatsoever, He it
is supports the whole. Thus he elsewhere calls
Him a foundation. "For other foundations,"
saith he, "can no man lay than that which is
laid, which is Jesus Christ." (1 Cor.
iii: 11.) "In whom each several
building," he saith, "fitly framed
together." Here he displays the perfectness of
it, and indicates that one cannot otherwise have
place in it, unless by living with great
exactness. "It groweth saith he into a holy
temple in the Lord, in whom ye also," he
adds, "are builded together." He is speaking
continuously: "Into a holy temple, for a
habitation of God in the Spirit." What then
is the object of this building? It is that God
may dwell in this temple. For each of you
severally is a temple, and all of you together
are a temple. And He dwelleth in you as in the
body of Christ, and as in a Spiritual temple.
He does not use the word which means our coming
to God, (prososos) but which implies God's
bringing us to Himself, (prosaUwUh) for we
came not out of ourselves, but we were brought
nigh by Him. "No one," saith Christ,
"cometh unto the Father but by Me." And
again, "I am the way, and the truth, and the
life." (Jo. xiv: 6.)
He joins them with the Saints and again returns
to his former image, nowhere suffering them to
be disunited from Christ. Doubtless then,
this is a building that shall go on until His
coming. Doubtlesss it was for this reason that
Paul said, "As a wise master builder, I
laid a foundation." (1 Cor; iii: 10,
11.) And again that Christ is the
foundation. What then means all this? You
observe that the comparisons have all referred to
the subject-matters, and that we must not
expound them to the very letter. The Apostle
speaks from analogy as Christ does, where He
calls the Father an husbandman, (Jo. xv:
1.) and Himself a root. (Rev. xxii:
16.)
Chap. iii. ver. 1. "For this cause I
Paul, the prisoner of Christ Jesus in behalf
of you Gentiles."
He has mentioned Christ's great and
affectionate care; he now passes on to his own,
insignificant indeed as it is, and a very
nothing in comparison with that, and yet this is
enough to engage them to himself. For this
cause, saith he, am I also bound. For if my
Lord was crucified for your sakes, much more am
I bound. He not only was bound Himself, but
allows His servants to be bound also,-"for
you Gentiles." It is full of emphasis; not
only do we no longer loathe you, but we are even
bound, saith he, for your sakes, and of this
exceeding grace am I partaker.
Ver. 2. "If so be that ye have heard of the
dispensation of that grace of God, which was
given me to you-ward."
He alludes to the prediction addressed to
Ananias concerning him at Damascus, when the
Lord said, "Go thy way, for he is a chosen
vessel unto Me, to bear My name before the
Gentiles and Kings." (Acts ix: 15.)
By "dispensation of grace," he means the
revelation made to him. As much as to say,
"I learned it not from man. (Gal. i:
12.) He vouchsafed to reveal it even to me,
though but an individual for your sakes. For
Himself said unto me, saith he, "Depart,
for I will send thee forth far hence unto the
Gentiles." (Acts xxii: 21.) "If so be
that ye have heard" for a dispensation it was,
a mighty one; to call one, uninfluenced from
any other quarter, immediately from above, and
to say, "Saul, Saul, why persecutest thou
Me?" and to strike him blind with that
ineffable light! "if so be that ye have heard
saith he, "of the dispensation of that grace of
God which was given me to you-ward."
Ver. 3. "How that by revelation was made
known unto me the mystery, as I wrote afore in
few words."
Perhaps he had informed them of it by some
persons, or had not long before been writing to
them. Here he is pointing out that the whole is
of God, that we have contributed nothing. For
what? I ask, was not Paul himself, the
wonderful, he that was so versed in the law, he
that was brought up at the feet of Gamaliel
according to the most perfect manner, was not he
saved by grace? With good reason too does he
call this a mystery, for a mystery it is, to
raise the Gentiles in a moment to a higher rank
than the Jews. "As I wrote afore," saith
he, "in few words," i.e., briefly, Vet.
4. "Whereby, when ye read, ye can
perceive."
Amazing! So then he wrote not the whole, nor
so much as he should have written. But here the
nature of the subject prevented it. Elsewhere,
as in the case of the Hebrews (Heb. v:
11.) and the Corinthians, (1 Cor. iii:
2.) the incapacity of the hearers.
"Whereby, when ye read, ye can perceive,"
saith he, "my understanding in the mystery of
Christ," i.e., how I knew, how I
understood either such things as God hath
spoken, or else, that Christ sitteth at the
right hand of God; and then too the dignity,
in that God "hath not dealt so with any
nation." (Ps. cxlvii: 20.) And then to
explain what nation this is with whom God hath
thus dealt, he adds, Ver. 5. "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."
What then, tell me, did not the Prophets know
it? How then doth Christ say, that Moses and
the Prophets wrote "these things concerning
Me?" And again, "If ye believed Moses,
ye would believe Me." (John v: 46.)
And again, "Ye search the Scriptures,
because ye think that in them ye have eternal
life, and these are they which bear witness of
me." (John v: 39.) His meaning is
this, either that it was not revealed unto all
men, for he adds, "which in other generations
was not made known unto the sons of men, as it
hath now been revealed;" or else, that it was
not thus made known by the very facts and
realities themselves, "as it hath now been
revealed unto His holy Apostles and Prophets
in the Spirit." For reflect. Peter, had he
not been instructed by the Spirit, never would
have gone to the Gentiles. For hear what he
says, "Then hath God given unto them the
Holy Ghost, as well as unto us." (Acts x:
47.) That it was by the Spirit that God
chose that they should receive the grace. The
Prophets then spoke, yet they knew it not thus
perfectly; so far from it, that not even did
the Apostles, after they had heard it. So far
did it surpass all human calculation, and the
common expectation.
Ver. 6. "That the Gentiles are
fellow-heirs, and fellow-members of the body
and fellow partakers."
What is this; "fellow-heirs, and
fellow-partakers of the promise, and
fellow-members of the body?" This last is the
great thing, that they should be one body; this
exceeding closeness of relation to Him. For
that they were to be called indeed, that they
knew, but that it was so great, as yet they
knew not. This therefore he calls the mystery.
"Of the promise." The Israelites were
partakers, and the Gentiles also were
fellow-partakers of the promise of God.
"In Christ Jesus through the Gospel."
That is, by His being sent unto them also,
and by their believing; for it is not said they
are fellow-heirs simply, but "through the
Gospel." However, this indeed, is nothing
so great, it is in fact a small thing, and it
discloses to us another and greater thing, that
not only men knew not this, but that neither
Angels nor Archangels, nor any other created
power, knew it. For it was a mystery, and was
not revealed. "That ye can perceive," he
saith, "my understanding." This alludes,
perhaps, to what he said to them in the Acts,
that he had some knowledge that the Gentiles
also were called. This, he says, is his own
knowledge, "the knowledge of the mystery,"
which he had mentioned, viz., "that Christ
will in Himself make of the twain one new
man." For by revelation he was instructed,
both he and Peter, that they must not spurn the
Gentiles; and this he states in his defence.
Ver. 7. "Whereof I was made a minister,
according to the gift of that grace of God which
was given me according to the working of His
power."
He had said, "I am a prisoner;" but now
again he says, that all is of God, as he
says, "according to the gift of His grace;"
for according to the power of the gift is the
dignity of this privilege. But the gift would
not have been enough, had it not also implanted
in him power.
Moral. For a work indeed it was of power, of
mighty power, and such as no human diligence was
equal to. For he brought three qualifications
to the preaching of the word, a zeal fervent and
venturous, a soul ready to undergo any possible
hardship, and knowledge and wisdom combined.
For his love of enterprise, his blamelessness
of life, had availed nothing, had he not also
received the power of the Spirit. And look at
it as seen first in himself, or rather hear his
own words. "That our ministration be not
blamed." (2 Cor. vi:
3.) And again, "For our exhortation, is
not of error, nor of uncleanness, nor in
guile, nor a cloke of covetousness." (1
Thes. ii: 3, 5.) Thus thou hast seen his
blamelessness. And again, "For we take
thought for things honorable, not only in the
sight of the Lord, but also in the sight of
men." (2 Cor. viii: 21.) Then again,
besides these; "I protest by that glorying in
you which I have in Christ Jesus our Lord,
I die daily." (1 Cor. xv: 31.) And
again; "Who shall separate us from the love of
Christ? shall tribulation, or anguish, or
persecution?" (Rom. viii: 35.) And
again; "In much patience, in afflictions, in
necessities, in distresses, in stripes, in
imprisonments, in watchings." (2 Cor. vi:
4, 5.) Then again, his prudence and
management; "To the Jews I became as a
Jew, to them that are without law as without
law, to them that are under the law as under the
law." (1 Cor. ix: 20.) He shaves his
head also, (Acts. xxi: 24-26.) and
does numberless things of the sort. But the
crown of all is in the power of the Holy
Ghost. "For I will not dare to speak,"
saith he, "of any things save those which
Christ wrought through me." (Rom. xv:
18.) And again, "For what is there
wherein you were made inferior to the rest of the
Churches?" (2 Cor. xii: 13.) And
again, "For in nothing was I behind the very
chiefest Apostles though I am nothing." (2
Cor. xii: 11.)
Without these things, the work had been
impossible.
It was not then by his miracles that men were
made believers; no, it was not the miracles
that did this, nor was it upon the ground of
these that he claimed his high pretension, but
upon those other grounds. For a man must be
alike irreproachable in conduct, prudent and
discreet in his dealings with others, regardless
of danger, and apt to teach. It was by these
qualifications that the greater part of his
success was achieved. Where there were these,
there was no need of miracles. At least we see
he was successful in numberless such cases,
quite antecedently to the use of miracles.
But, now-a-days, we without any of these
would fain command all things. Yet if one of
them be separated from the other, it henceforth
becomes useless. What is the advantage of a
man's being ever so regardless of danger, if
his life be open to censure. "For if the light
that is in thee be darkness," saith Christ,
"how great is that darkness?" (Mat. vi:
23.) Again, what the advantage of a man's
being of an irreproachable life, if he is
sluggish and indolent? "For, he that doth not
take his cross, and follow after Me," saith
He, "is not worthy of Me;" (Mat. x:
38.) and so, "The good shepherd layeth
down his life for the sheep." (Jo. x:
11.) Again, what is the advantage of being
both these, unless a man is at the same time
prudent and discreet in "knowing how he ought to
answer each one?" (Col. iv: 6.) Even if
miracles be not in our power, yet both these
qualities are in our power. Still however,
notwithstanding Paul contributed so much from
himself, yet did he attribute all to grace.
This is the act of a grateful servant. And we
should never so much as have heard of his good
deeds, had he not been brought to a necessity of
declaring them.
And are we worthy then so much as even to
mention the name of Paul? He, who had
moreover grace to aid him, yet was not
satisfied, but contributed to the work ten
thousand perils; whilst we, who are destitute
of that source of confidence, whence, tell me,
do we expect either to preserve those who are
committed to our charge, or to gain those who
are not come to the fold;-men, as we are,
who have been making a study of
self-indulgence, who are searching the world
over for ease, and who are unable, or rather
who are unwilling, to endure even the very
shadow of danger, and are as far distant from
his wisdom as heaven is from earth? Hence it is
too that they who are under us are at so great a
distance behind the men of those days; because
the disciples of those days were better than the
teachers of these, isolated as they were in the
midst of the populace, and of tyrants, and
having all men on all sides their enemies, and
yet not in the slightest degree dragged down or
yielding. Hear at least what he saith to the
Philippians, (Phil. i: 29.) "Because
to you it hath been granted in the behalf of
Christ, not only to believe on Him, but also
to suffer in his behalf." And again to the
Thessalonians, (1 Thes. ii: 14.)
"For ye, brethren, became imitators of the
churches of God which are in Jud a." And
again in writing to the Hebrews (Heb. x:
34.) he said, "And ye took joyfully the
spoiling of your possessions." And to the
Colossians (Col. iii: 3.) he testifies,
saying, "For ye died, and your life is hid
with Christ in God." And indeed to these
very Ephesians he bears witness of many perils
and dangers. And again in writing to the
Galatians, (Gal. iii: 4.) he says,
"Did ye suffer so many things in vain? if it
be indeed in vain." And you see them too, all
employed in doing good. Hence it was that both
grace wrought effectually in those days, hence
also that they lived in good works. Hear,
moreover, what he writes to the Corinthians,
against whom he brings charges out of number;
yet does he not bear even them record, where he
says, "Yea, what zeal it wrought in you,
yea, what longing!" (1. Cor. vii:
11.) And again, in how many points does he
bear them record on this subject? These things
one shall not see now-a-days, even in
teachers. They are all gone and perished. And
the cause is, that love hath waxed cold, that
sinners go unpunished; (for hear what he says
writing to Timothy, (1 Tim. v; 20.)
"Them that sin, reprove in the sight of
all;") it is that the rulers are in a sickly
state; for if the head be not sound, how can
the rest of the body maintain its vigor? But
mark how great is the present disorder. They,
who were living virtuously, and who under any
circumstance might have confidence, have taken
possession of the tops of the mountains, and
have escaped out of the world, separating
themselves as from an enemy and an alien and not
from a body to which they belonged.
Plagues too, teeming with untold mischiefs,
have lighted upon the Churches. The chief
offices have become saleable. Hence numberless
evils are springing, and there is no one to
redress, no one to reprove them. Nay, the
disorder has assumed a sort of method and
consistency. Has a man done wrong, and been
arraigned for it? His effort is not to prove
himself guiltless, but to find if possible
accomplices in his crimes. What is to become of
us? since hell is our threatened portion.
Believe me, had not God stored up punishment
for us there, ye would see every day tragedies
deeper than the disasters of the Jews. What
then? however let no one take offence, for I
mention no names; suppose some one were to come
into this church to present you that are here at
this moment, those that are now with me, and to
make inquisition of them; or rather not now,
but suppose on Easter day any one, endued with
such a spirit, as to have a thorough knowledge
of the things they had been doing, should
narrowly examine all that came to Communion,
and were being washed [in Baptism] after they
had attended the mysteries; many things would be
discovered more shocking than the Jewish
horrors. He would find persons who practise
augury, who make use of charms, and omens and
incantations, and who have committed
fornication, adulterers, drunkards, and
revilers,-covetous, I am unwilling to add,
lest I should hurt the feelings of any of those
who are standing here. What more? Suppose any
one should make scrutiny into all the
communicants in the world, what kind of
transgression is there which he would not
detect? and what if he examined those in
authority? Would he not find them eagerly bent
upon gain? making traffic of high places?
envious, malignant, vainglorious, gluttonous,
and slaves to money?
Where then there is such impiety as this going
on, what dreadful calamity must we not expect?
And to be assured how sore vengeance they incur
who are guilty of such sins as these, consider
the examples of old. One single man, a common
soldier, stole the sacred property, and all
were smitten. Ye know, doubtless, the history
I mean? I am speaking of Acham the son of
Carmi, the man who stole the consecrated
spoil. (Joshua vii: 1-26.) The time
too when the Prophet spoke, was a time when
their country was full of soothsayers, like that
of the Philistines. (Isa. ii: 6.)
Whereas now there are evils out of number at the
full, and not one fears. Oh, henceforth let
us take the alarm. God is accustomed to punish
the righteous also with the wicked; such was the
case with Daniel, and with the three holy
Children, such has been the case with ten
thousand others, such is the case in the wars
that are taking place even at the present day.
For the one indeed, whatever burden of sins
they have upon them, by this means lay aside
even that; but not so the other.
On account of all these things, let us take
heed to ourselves. Do ye not see these wars?
Do ye not hear of these disasters? Do ye learn
no lesson from these things? Nations and whole
cities are swallowed up and destroyed, and
myriads as many again are enslaved to the
barbarians.
If hell bring us not to our senses, yet let
these things. What, are these too mere
threats, are they not facts that have already
taken place? Great is the punishment they have
suffered, yet a greater still shall we suffer,
who are not brought to our senses even by their
fate. Is this discourse wearing? I am aware
it is myself, but if we attend to it, it has
its advantage; because this it has not, the
quality of an address to please,-nay more,
nor ever shall have, but ever those topics which
may avail to humble and to chasten the soul.
For these will be to us the ground-work of
those blessings to come hereafter, to which God
grant that we may all attain, in Jesus Christ
our Lord, with whom to the Father, together
with the Holy Ghost be glory and might and
honor, now and henceforth, and forever and
ever. Amen.
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