Читать книгу The Expositor's Bible: The Epistle to the Ephesians - Findlay George Gillanders - Страница 11

“That in the ages to come He might show the exceeding riches of His grace in kindness toward us in Christ Jesus. For by grace have ye been saved through faith; and that not of yourselves, it is the gift of God: not of works, that no man should glory. For we are His workmanship, created in Christ Jesus for good works, which God afore prepared that we should walk in them.” – Eph. ii. 7–10.

The plan which God has formed for men in Christ is of great dimensions every way, – in its length no less than in its breadth and height. He “raised us up and seated us together [Gentiles with Jews] in the heavenly places in Christ Jesus, that in the ages which are coming on He might show the surpassing riches of His grace.” All the races of mankind and all future ages are embraced in the redeeming purpose, and are to share in its boundless wealth. Nor are the ages past excluded from its operations. God “afore prepared the good works in which” He summons us to walk. The highway of the new life has been in building since time began.

Thus large and limitless is the range of “the purpose and grace given us in Christ Jesus before times eternal” (2 Tim. i. 9). But what strikes us most in this passage is the exuberance of the grace itself. Twice over the apostle exclaims, “By grace you are saved”: once in verse 5, in an eager, almost jealous parenthesis, where he hastens to assure the readers of their deliverance from the fearful condition just described (vv. 1–3, 5). Again, deliberately and with full definition he states the same fact, in verse 8: “For by grace you are saved, through faith; and this is not of yourselves, it is the gift of God. It does not come of works, to the end that none may boast.”

These words place us on familiar ground. We recognize the Paul of Galatians and Romans, the dialect and accent of the apostle of salvation by faith. But scarcely anywhere do we find this wonder-working grace so affluently described. “God being rich in mercy, for the great love wherewith He loved us – the exceeding riches of His grace, shown in kindness toward us – the gift of God.” Mercy, love, kindness, grace, gift: what a constellation is here! These terms present the character of God in the gospel under the most delightful aspects, and in vivid contrast to the picture of our human state outlined in the beginning of the chapter.

Mercy denotes the Divine pitifulness towards feeble, suffering men, akin to those “compassions of God” to which the apostle repeatedly appeals.80 It is a constant attribute of God in the Old Testament, and fills much the same place there that grace does in the New. “Of mercy and judgement” do the Psalmists sing – of mercy most. Out of the thunder and smoke of Sinai He declared His name: “Jehovah, a God full of compassion and gracious, slow to anger, and plenteous in mercy and truth, keeping mercy for thousands.” The dread of God’s justice, the sense of His dazzling holiness and almightiness threw His mercy into bright relief and gave to it an infinite preciousness. It is the contrast which brings in “mercy” here, in verse 4, by antithesis to “wrath” (ver. 3).81 These qualities are complementary. The sternest and strongest natures are the most compassionate. God is “rich in mercy.” The wealth of His Being pours itself out in the exquisite tendernesses, the unwearied forbearance and forgivingness of His compassion towards men. The Judge of all the earth, whose hate of evil is the fire of hell, is gentler than the softest-hearted mother, – rich in mercy as He is grand and terrible in wrath.

God’s mercy regards us as we are weak and miserable: His love regards us as we are, in spite of trespass and offence, His offspring, – objects of “much love” amid much displeasure, “even when we were dead through our trespasses.” What does the story of the prodigal son mean but this? and what Christ’s great word to Nicodemus (John iii. 16)? —Grace and kindness are love’s executive. Grace is love in administration, love counteracting sin and seeking our salvation. Christ is the embodiment of grace; the cross its supreme expression; the gospel its message to mankind; and Paul himself its trophy and witness.82 The “overpassing riches” of grace is that affluence of wealth in which through Christ it “superabounded” to the apostolic age and has outdone the magnitude of sin (Rom. v. 20), in such measure that St Paul sees future ages gazing with wonder at its benefactions to himself and his fellow-believers. Shown “in kindness toward us,” he says, – in a condescending fatherliness, that forgets its anger and softens its old severity into comfort and endearment. God’s kindness is the touch of His hand, the accent of His voice, the cherishing breath of His Spirit. Finally, this generosity of the Divine grace, this infinite goodwill of God toward men, takes expression in the gift– the gift of Christ, the gift of righteousness (Rom. v. 15–18), the gift of eternal life (Rom. vi. 23); or – regarded, as it is here, in the light of experience and possession —the gift of salvation.

The opposition of gift and debt, of gratuitous salvation through faith to salvation earned by works of law, belongs to the marrow of St Paul’s divinity. The teaching of the great evangelical epistles is condensed into the brief words of verses 8 and 9. The reason here assigned for God’s dealing with men by way of gift and making them absolutely debtors – “lest any one should boast” – was forced upon the apostle’s mind by the stubborn pride of legalism; it is stated in terms identical with those of the earlier letters. Men will glory in their virtues before God; they flaunt the rags of their own righteousness, if any such pretext, even the slightest, remains to them. We sinners are a proud race, and our pride is oftentimes the worst of our sins. Therefore God humbles us by His compassion. He makes to us a free gift of His righteousness, and excludes every contribution from our store of merit; for if we could supply anything, we should inevitably boast as though all were our own. We must be content to receive mercy, love, grace, kindness – everything, without deserving the least fraction of the immense sum. How it strips our vanity; how it crushes us to the dust – “the weight of pardoning love!”

Concerning the office of faith in salvation we have already spoken in Chapter IV.83 It is on the objective fact rather than the subjective means of salvation that the apostle lays stress in this passage. His readers do not seem to have realized sufficiently what God has given them and the greatness of the salvation already accomplished. They measured inadequately the power which had touched and changed their lives (i. 19). St Paul has shown them the depth to which they were formerly sunk, and the height to which they have been raised (vv. 1–6). He can therefore assure them, and he does it with redoubled emphasis: “You are saved; By grace you are saved men!”84 Not, “You will be saved”; nor, “You were saved”; nor, “You are in course of salvation,” – for salvation has many moods and tenses, – but, in the perfect passive tense, he asserts the glorious accomplished fact. With the same reassuring emphasis in chapter i. 7 he declared, “We have redemption in His blood, the forgiveness of our trespasses.”

Here is St Paul’s doctrine of Assurance. It was laid down by Christ Himself when He said: “He that believeth on the Son of God hath eternal life.” This sublime confidence is the ruling note of St John’s great epistle: “We know that we are in Him… We know that we have passed out of death into life… This is the victory that overcometh the world, even our faith.” It was this confidence of present salvation that made the Church irresistible. With its foundation secure, the house of life can be steadily and calmly built up. Under the shelter of the full assurance of faith, in the sunshine of God’s love felt in the heart, all spiritual virtues bloom and flourish. But with a faith hesitant, distracted, that is sure of no doctrine in the creed and cannot plant a firm foot anywhere, nothing prospers in the soul or in the Church. Oh for the clear accent, the ringing, joyous note of apostolic assurance! We want a faith not loud, but deep; a faith not born of sentiment and human sympathy, but that comes from the vision of the living God; a faith whose rock and corner-stone is neither the Church nor the Bible, but Christ Jesus Himself.

Greatly do we need, like the Asian disciples of Paul and John, to “assure our hearts” before God. With death confronting us, with the hideous evil of the world oppressing us; when the air is laden with the contagion of sin; when the faith of the strongest wears the cast of doubt; when the word of promise shines dimly through the haze of an all-encompassing scepticism and a hundred voices say, in mockery or grief, Where is now thy God? when the world proclaims us lost, our faith refuted, our gospel obsolete and useless, – then is the time for the Christian assurance to recover its first energy and to rise again in radiant strength from the heart of the Church, from the depths of its mystic life where it is hid with Christ in God.

You are saved! cries the apostle; not forgetting that his readers have their battle to fight, and many hazards yet to run (vi. 10–13). But they hold the earnest of victory, the foretaste of life eternal. In spirit they sit with Christ in the heavenly places. Pain and death, temptation, persecution, the vicissitudes of earthly history, by these God means to perfect that which He has begun in His saints – “if you continue in the faith, grounded and firm” (Col. i. 23). That condition is expressed, or implied, in all assurance of final salvation. It is a condition which excites to watchfulness, but can never cause misgiving to a loyal heart. God is for us! He justifies us, and counts us His elect. Christ Jesus who died is risen and seated at the right hand of God, and there intercedes for us. Quis separabit?