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'That ye may know what is the riches of the glory of His inheritance in the saints.'—Eph. i. 18.

The misery of Hope is that it so often owes its materials to the strength of our desires or to the activity of our imagination. But when mere wishes or fancies spin the thread, Hope cannot weave a lasting fabric. And so one of the old prophets, in speaking of the delusive hopes of man, says that they are like 'spiders' webs,' and 'shall not become garments.' Paul, then, having been asking for these Ephesian Christians that they might have hopes lofty and worthy, and such as God's summons to them would inspire, passes on to ask that they might have the material out of which they could weave such hope, namely, a sure and clear knowledge of the future blessings. The language in which he describes that future is remarkable—'the riches of the glory of His inheritance in the saints.' He calls it God's inheritance, not as meaning that God is the Inheritor, but the Giver. He speaks of it as 'in the saints,' meaning that, just as the land of Canaan was distributed amongst tribes and families, and each man got his own little plot, so that broad land is parted out amongst those who are 'partakers of the inheritance of the saints in light.'

And so my text suggests to me three points to which I seek to call your attention. First, the inheritance; second, the heirs; and third, the heirs' present knowledge of their future possession.

I. First, then, note the inheritance.

Now we must discharge from the word some of its ordinary associations. There is no reference to the thought of succession in it, as the mere English reader is accustomed to think—to whom inheritance means possession by the death of another. The idea is simply that of possession. The figure which underlies the word is, of course, that of the ancient partition of the land of Canaan amongst the tribes, but we must go a great deal deeper than that in order to understand its whole sweep and fulness of meaning.

What is the portion for a soul? God. God is Heaven, and Heaven is God. No interpretation of 'the inheritance,' however it may run into cheap and vulgar sensuous descriptions of a future glory, has come within sight of the meaning of the word, unless it has grasped this as the central thought: 'Whom have I in heaven but Thee? And there is none upon earth that I desire beside Thee.' Only God can be the portion of a human spirit. And none else can fill the narrowest and the smallest of man's needs.

So, then, if there were realised all the accumulated changes of progress in blessedness, and the withdrawal of all external causes of disquiet and weariness and weeping, still the heart would hunger and be empty of its true possession unless God Himself had flowed into it. It were but a poor advancement and the gain of a loss, if yearnings were made immortal, and the aching vacuity, which haunts every soul that is parted from God, were cursed with immortality. It would be so, if it be not true that the inheritance is nothing less than the fuller possession of God Himself.

And how do men possess God? How do we possess one another, here and now? By precisely the same way, only indefinitely expanded and exalted, do we possess Him here, and shall we possess Him hereafter. Heart to heart is joined by love which is mutual and interpenetrating possession; where 'mine' and 'thine' become blended, like the several portions of the one ray of white light, in the blessed word 'ours.' Contemplation makes us possessors of God. Assimilation to His character makes us own and have Him. They who love and gaze, and are being changed by still degrees into His likeness, possess Him. This is the central idea of man's future destiny and highest blessedness, a union with God closer and more intimate in degree, but yet essentially the same in kind, as is here possible amidst the shows and vanities and wearinesses of this mortal life. 'His servants shall serve Him, and see His face, and His name shall be on their foreheads.' Obedience, contemplation, transformation, these are the hands by which we here lay hold on God; and they in the heavens grasp Him just as we here on earth may do. The 'inheritance' is God Himself.

Surely that is in accordance with the whole teaching of Scripture, and is but the expansion of plain words which tell us that we 'are heirs of God.' If that be so, then all the other subsidiary blessings which have been, to the sore detriment of Christian anticipation and of Christian life in a hundred ways, elevated into disproportionate importance, fall into their right places, and are more when they are looked upon as secondary than when they are looked upon as primary.

Ah, brethren! neither the sensuous metaphors which, in accommodation to our weakness, Scripture has used to paint that future so that we may, in some measure, comprehend it, nor the translation of these, in so far as they refer to circumstances and externals, are enough for us. It is blessed to know that 'there shall be no night there'—blessed to grasp all those sweet negatives which contradict the miseries of the world, and to think of no sin, no curse, no tears, no sighing nor sorrow, neither any more pain, 'because the former things have passed away.' It is sweet and ennobling to think that, when we are discharged of the load of this cumbrous flesh, we shall be much more ourselves, and able to see where now is but darkness, and to feel where now is but vacancy. It is blessed to think of the recognising of lost and loved ones. But all these blessednesses, heaped together, as it seems to me, would become sickeningly the same if prolonged through eternity, unless we had God for our very own. Eternal is an awful word, even when the noun that goes with it is blessedness. And I know not how even the redeemed could be saved, as the long ages rolled on, from the oppression of monotony, and the feeling, 'I would not live always,' unless God was 'the strength of their hearts, and their portion for ever.' We must rise above everything that merely applies to changes in our own natures and in our relations to the external universe, and to other orders of creatures; and grasp, as the hidden sweetness that lies in the calyx of the gorgeous flower, the possession of God Himself as the rapture of our joy and the heaven of our heaven.

And if that be so, then these accumulated words with which the Apostle, in his fiery, impetuous way, tries to set forth the greatness of what he is speaking about, receive a loftier meaning than they otherwise would have.

'The riches of the glory of His inheritance'—now that word 'riches,' or 'wealth,' is a favourite of Paul's; and in this single letter occurs, if I count rightly, five times. In addition to our text, it is used twice in connection with God's grace, 'the riches of His grace' once in connection with Jesus, 'the unsearchable riches of Christ'; and once in a similar connection to, though with a different application from, our text, 'the riches of His glory.' Always, you see, it is applied to something that is special and properly divine. And here, therefore, it applies, not to the abundance of any creatural good, however exuberant and inexhaustible the store of it may be, but simply and solely to that unwearying energy, that self-feeding and ever-burning and never-decaying light, which is God. Of Him alone it can be said that work does not exhaust, nor Being tend to its own extinction, nor expenditure of resources to their diminution. The guarantee for eternal blessedness is the 'riches' of the eternal God, and so we may be sure that no time can exhaust, nor any expenditure empty, either His storehouse or our wealth.

And again, the 'glory' is not the lustrous light, however dazzling to our feeble eyes that may be, of any creature that reflects the light of God, but it is the far-flashing and never-dying radiance of His own manifestation of Himself to the hearts and souls of them that love Him. And so the 'inheritance is incorruptible and undefiled, and fadeth not away'; not merely by reason of the communicated will of God operating upon creatures whom He preserves untarnished by corruption, and ungnawed by decay, but because He Himself is the 'inheritance,' and on Him time hath no power. On His wealth all His creatures may hang for ever; and it shall be as it was in the sweet parable of the miracle of old, the fragments that remain will be more than when the meal began. 'The riches of the glory of His inheritance.'

II. Now notice, secondly, the heirs.

The words of my text receive, perhaps, their best commentary and explanation in those words which the writer of them heard, on the Damascus road, when the voice from heaven spoke to him about men 'obtaining an inheritance among them that are sanctified.' It almost sounds like an echo of that long past, but never-to-be-forgotten voice, when our Apostle writes as he does in our text.

Now what does he mean by 'saints'? Who are these amongst whom the broad acres of that infinite prairie are to be parted out? The word has attracted to itself contemptuous meanings and ascetical meanings, and meanings which really deny the true democracy of Christianity and the equality of all believers in the sight of God. But its scriptural use has none of these narrowing and confusing associations adhering to it, nor does it even directly and at first mean, as we generally take it to mean, pure men, holy in the sense of clean and righteous. But something goes before that phase of meaning, and it is this—a saint is a man separated and set apart for God, as His property. That is the true meaning of the word. It is its meaning as it is applied to the vessels of the Temple, the priests, the services, and the altar. It is its meaning, only with the necessary substitution of spirit for body, as it is applied in the New Testament as a designation co-extensive with that of believers.

How does a man belong to God?

We asked a minute or two ago how God belonged to men. The answer to the converse question is almost identical. A man belongs to God by the affection of his heart, by the submission of his will, by the reference of his actions to Him; and he who thus belongs to God, in the same act in which he gives himself to God, receives God as his possession. The thing must be reciprocal. 'All mine is Thine'; and God answers, 'And all Mine is thine.' He ever meets our 'O Lord, I yield myself to Thee,' with His 'And My child, I give Myself to thee.' It is so in regard of our earthly loves. It is so in regard of our relations to Him. And that being the case, purity, which is generally taken by careless readers as being the main idea of sanctity, will follow this self-surrender, which is the basis of all goodness, everywhere and always.

If that be true, and I do not think it can be effectively denied, then the next step is a very plain one, and that is that for the perfect possession of God, which is heaven, the same thing is needed in its perfection which is required for the partial possession of Him that makes the Christian life of earth. And just as here we get Him for ours in proportion as we give up ourselves to be His, so yonder the inheritance belongs, and can only belong to, 'the saints.' So, then, one can see that there is nothing arbitrary in this limitation of a possession, which in its very nature cannot go beyond the bounds which are thus marked out for it. If heaven were the vulgar thing that some of you think it, if that future life were desirable simply because you escaped from some external punishment and got all sorts of outward blessings and joys, felicities and advantages, hung round the neck, or pinned upon the breast, as they do to successful fighters, why then, of course, there might be partiality in the distribution of the decorations. But if that possession hinges upon our yielding ourselves to Him, then there is not an arbitrary link in the whole chain. Faith is set forth as the condition of heaven, because faith is the means of union with Christ, by and from whom alone we draw the motives for self-surrender and the power for sanctity. You cannot have heaven unless you have God. That is step number one. You cannot have God unless you have 'holiness, without which no man shall see the Lord.' That is step number two. You cannot have holiness without faith. That is step number three. 'An inheritance among them that are sanctified'; and then there is added, 'by faith which is in Me.'

It is clear, too, what a fatal delusion some of us are under who think that we shall, and fancy that we should like to, as we say, 'go to heaven when we die.' Why, heaven is here, round about you, a present heaven in the imitation of God, in the practice of righteousness, in the cultivation of dependence upon Him, in the yielding of yourselves up to Him. Heaven is here, and by your own choice you stop outside of it. There must be a correspondence between environment and nature for blessedness. 'The mind is its own place,' as the great Puritan poet taught us, 'and makes a heaven of hell, a hell of heaven.' Fishes die on the shore, and the man that drew them out dies in the water. Gills cannot breathe where lungs are useful, and lungs cannot, where gills come into play. If you have not here and now the holiness which knits you to God, and gives you possession of Him, you would not like 'heaven,' if it were possible to carry you to that place, in so far as it is a place. It is rather strange, if you hope to go to heaven when you die, that you should be very unwilling to spend a little time in it whilst you are alive, and that you should expect blessedness then from that presence of God which brings you no blessedness now.

III. Lastly, we have here the heirs' present knowledge of their future blessedness.

The Apostle asks that these men may know a thing that clearly seems unknowable. It is an impossible petition, we might be ready to say, because it is clear enough that there can be no true knowledge of the conditions and details of that future life. The dark mountains that lie between us and it hide their secret well, and few or no stray beams have reached us. An unborn babe, or a chrysalis in a hole in the ground or in a chink of a tree, might think as wisely about its future condition as we can do about that life beyond. There can be no knowledge until there is experience.

What, then, does Paul mean by framing such a petition as this? The answer is found in noticing that the knowledge which he is imploring here is a consequence of a previous knowledge. For, in a former verse, he prays that these men may have 'the spirit of wisdom in the knowledge of God'; and when they have got the knowledge of God he thinks that they will have got the knowledge of 'the riches of the glory of His inheritance in the saints.' Now, turn that into other words, and it is just this, that the knowledge of God, which comes by faith and love here, is in kind so identical with the fullest and loftiest riches of the knowledge of Him hereafter, that, if we have the one, we are not without the other. The one is in germ, the other, no doubt, full blown; the one is the twinkling of the rushlight, as it were, the other is the blaze of the sunshine. The two states of being are so correspondent that from the one we draw our clearest knowledge of the other. There are telescopes, in using which you do not look up when you want to see the stars, but down on to a reflecting mirror, and there you see them. Such a reflecting mirror, though it be sometimes muddied and dimmed and always very small, are the experiences of the Christian soul here.

So, dear friends, if we want to know as much as may be known of the blessedness of heaven, let us seek to possess as much as may be possessed of the knowledge and love of God on earth. Then we shall know the centre, at any rate; and that is light, though the circumference may be very dark. Much will remain obscure. That is of very small consequence to Hope, which does not need information half so much as it needs assurance. Like some flower in the cranny of the rock, it can spread a broad bright blossom on little soil, if only it be firmly rooted.

The path for us all is plain. Come to Jesus Christ as sinful men, and take what He has given, who has given Himself for us. Touched by His love, let us love Him back again, and yield ourselves to Him, and He will give Himself to us. They who can say, 'O Lord! I am Thine,' are sure to hear from heaven, 'I am thine.' And they who possess, in being possessed by, God Himself, do not need to die in order to go to heaven, but are at least doorkeepers in the house of the Lord now, and stand where they can see into the inner sanctuary which they will one day tread. A life of faith brings Heaven to us, and thereby gives us the surest and the clearest knowledge of what we shall be, and have, when we are brought to heaven.