The consummation of all things.
We have in this bold, sweeping picture of the great onward movement of the universe a solution of the most ambitious questions of philosophy. What is the meaning of the ever-changing flux and rush of all things? and whither does it tend? It is, says St. Paul, a progress towards organic unity. Can any thought be more modern or more in accordance with strict science? St. Paul recognizes the all-important point, too often ignored in ancient philosophy, that we have to deal with organic conditions—with living forces and their resultants. He discerns a purpose in the seeming confusion of forces. In spite of many indications of failure, he discovers a sure progress. And the end of this progress he declares to be union and harmony. Yet he is not merely philosophizing. His idea is theological; he sees God's mind planning the whole, and God's hand effecting it. It is also essentially Christian. The end is accomplished through Christ.
I. GOD PURPOSES TO BRING ALL THINGS INTO ORGANIC UNION. This purpose is illustrated by the latest philosophy of evolution. Mr. Herbert Spencer has shown that evolution is a process of increasing integration, accompanied by increasing differentiation. Scattered nebulous matter concentrates into solid worlds. From existence in separate cells, life advances to the union of cells in organic creatures. Society progresses from individual separation, through tribal union, to the formation of great nations. St. Paul carries out the idea on a larger scale. Heaven and earth, things spiritual and things material, will ultimately integrate in one grand unity. Consider some of the wonderful results involved in such a process as it completes itself.
1. An approach of all things nearer together and a more ready intercommunication. The earthly will no longer be separated from the heavenly.
2. Mutual co-operation. Each will minister to the other.
3. The more effective work of higher organization.
4. The end of all discord, the overthrow of all evil, the subjection of the lower to the higher. Sin must then be cast out and God's will done on earth as it is now only done in heaven.
5. No necessary uniformity. On the contrary, differentiation increases with integration. The most highly organized bodies have the greatest variety of parts. While we look for progress, therefore, we must not be surprised at seeing increasing differences of constitution, idea, method of action, etc., among Christians, but even expect this to accompany a growth in harmonious mutual helpfulness. We are not to see the uniformity of the blades of grass in a meadow; but the unity of the root, trunk, branches, leaves, and fruit of one great tree.
II. THE UNION OF ALL THINGS WILL BE EFFECTED THROUGH CHRIST. We cannot measure the far-reaching effects of the life-work of Christ. But the character of all of them is peacemaking and progressive. Christ comes to quell the discord of life, to draw all into one, and to lead the whole on to a higher life. We may see, partly, by what means this is done.
1. The Incarnation. Thus heaven comes down to earth. The process begins here in one man, Jesus.
2. The sacrifice of Christ. This is a peace offering. By it the separation between man and God is done away.
3. The brotherhood of Christ. All Christians are brethren in Christ. Thus human differences are done away; Jew and Gentile, bond and free, barbarians and civilized; are one in Christ. In the end, the union of Christians in the Church should realize the cosmopolitan oneness which will banish war and mutual jealousies.
4. The headship of Christ. As Christ is recognized to be the Head by all, all become members of him, and so members one of another.
5. The final triumph of Christ over sin, death, and all evil things.
III. THE ACCOMPLISHMENT OF THE ORGANIC UNION OF ALL THINGS WILL COME WITH "THE DISPENSATION OF THE FULLNESS OF TIMES."
1. It is only possible in course of time. Evolution takes time; so do the Divine education of the race, the spread of the gospel, and the growth Of the Church in truth and grace.
2. It is not to be indefinitely postponed. There will be a fullness of times. The present confusion is only temporary. It may last long, but not forever. We may do something to hasten the consummation of all things. It will only come when the times are ripe for it; but as we do our part to aid the great Christian progress, we help on the ripening of the ages.—W.F.A.
Sealed.
I. THE ASSURANCE THAT CHRISTIANS ARE SEALED.
1. They are owned by God. "The Lord knoweth them that are his." God is said to keep a book of remembrance, so that they who fear him shall be remembered in the day when he makes up his jewels (Ma Ephesians 3:16, Ephesians 3:17).
2. They are to be known by men. A seal is conspicuous. It is intended to be seen and understood. There are signs in the life by which the inward spiritual religion may be detected. If we know how to read the seal, we shall be able to discover whether or no it is on ourselves. Yet it is possible to be a true servant of Christ, and yet to be sadly doubtful as to one's own condition, not because we have not the sea], but because we are too blinded with fears to read it, or because we are looking for a different kind of seal.
3. They are preserved by God. The seal is a security. All the authority of its owner accompanies it. Christians being once owned will never be deserted by God.
II. THE CONDITION ON WHICH CHRISTIANS ARE SEALED. This is faith. As a preliminary, the gospel must be beard. But all who hear are not sealed. We must, individually and voluntarily, yield submission to the truth we have received. Two motives for faith may be gathered from the words of St. Paul, viz.:
1. The claims of truth. It is "the Word of the truth" that we have heard. Truth is royal and authoritative, and rightly demands obedience.
2. Our own salvation. This "Word of the truth" is also "the gospel of your salvation." Our highest interest lies in our accepting the gospel and giving our faith to it.
III. THE METHOD BY WHICH CHRISTIANS ARE SEALED. It is "with the Holy Spirit of promise." The early Christians were endued with the Holy Spirit after they had given their faith to Christ. None but those who were thus "believers" received it. The gift was, therefore, a sign of true faith. We do not have it in the same form—as a gift of tongues, of healing, etc. But we receive it in spiritual graces. Christians are still endued by the Holy Spirit, and, as a consequence, realize their sonship to God (Romans 8:16, Romans 8:17), and enjoy communion with God (Romans 8:26, Romans 8:27). The reality of these things and of the spiritual gifts from which they flow is proved by the resulting fruits of the Spirit (Galatians 5:22, Galatians 5:23).
IV. THE PURPOSE FOR WHICH CHRISTIANS ARE SEALED. They are sealed by a Spirit of promise. The blessings assured by the Divine recognition are as yet chiefly future. We are heirs, not owners; or, regarding it from another point of view, God has paid the ransom for his own possession, but the redemption of it is not yet fully accomplished. Yet he has so far claimed it as to set his seal upon it. Christians bear the mark of God's ownership, though they are not wholly recovered to him. Their present condition is an assurance of final recovery. It is an earnest of redemption. Enough grace is already given to result in some measure of redemption. If we have not this foretaste of heaven, these first droppings of the showers of blessings, we have no right to expect more. But if we have, the beginning points on to the fulfillment, when God will be glorified in our perfect redemption.—W.F.A.
Spiritual prosperity.
Although St. Paul could soar into strange heights of contemplation, his interest was not confined to cold theological abstractions. If he meditated on the final consummation of all things, he was never negligent of the spiritual condition of the Christians of his day. No man could show more deep, earnest, personal concern for those committed to his charge, than the great apostle evinced for the Churches of which he had the oversight. They were ever m his thoughts and in his prayers. Their prosperity or adversity was his joy or sorrow. It was happy when, as in the case of the Christians of Asia, to which the Epistle to the Ephesians was addressed, St. Paul had little to blame and much to rejoice over. We may learn something by considering what, in St. Paul's estimation, were the marks of Christian prosperity, and how he regarded that prosperity.
I. THE TRUE PROSPERITY OF A CHURCH CONSISTS IN THE GROWTH OF SPIRITUAL GRACES AMONG THE MEMBERS. We make much of numbers, as though prosperity were a matter of arithmetic. "The statistics of the Churches" will never serve as a divining rod with which to discover the precious metal of piety. St. Paul cared less for the number of adherents to Christianity than for the quality of the true Christians. While we busy ourselves in counting the attendants at church, who is to measure the growth or decrease of spiritual life? Then St. Paul's idea of prosperity was not accumulating wealth, the creation of more imposing buildings, a higher social status—things about which some of us are so greatly concerned. All he cared for was spiritual progress. The two essential elements of this are growing faith in Christ and growing love towards one another.
II. THE GROWTH OF SPIRITUAL PROSPERITY IS DESERVING OF JOYFUL RECOGNITION AND THANKSGIVING. If St. Paul is fearless in rebuking where rebukes are necessary, he is ungrudging in his congratulations where these are earned. Some people seem to be afraid of provoking the vanity of others in praising them, if they are not prevented from giving them their due by jealousy. We might better encourage one another if we were more ready to anticipate the great Master's generous "Well done, good and faithful servant." At the same time, it must be remembered that the glory is due to God, as the grace came only from him. Thus our congratulations should pass into thanksgivings.
III. WHILE THANKFULLY RECOGNIZING SPIRITUAL PROSPERITY, WE SHOULD PRAY FOR THE INCREASE OF IT. The present graces are not enough. We shall deceive our brethren if our congratulations lead them to think that there is no need for further progress. On the contrary, the present attainments are reasons for praying for greater increase. Thus St. Paul makes mention of the faith and love of the Christians of Asia in his prayers. The reward of one grace is the addition of another. One prepares the way for another. Certain spiritual attainments are grounds on which new and higher attainments may be built.—W.F.A.