THE MYSTERY OF HIS WILL MADE KNOWN
by Given O. Blakely
¡§In whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace; Wherein He hath abounded toward us in all wisdom and prudence; Having made known unto us the mystery of His will, according to His good pleasure which He hath purposed in Himself: That in the dispensation of the fulness of times He might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in Him¡¨ (Ephesians 1:7-10)
By Given O. Blakely
INTRODUCTION
Of the eighty-three words in this text, eleven are direct references to Deity ¡V ¡§whom,¡¨ ¡§His,¡¨ ¡§His,¡¨ ¡§He,¡¨ ¡§His,¡¨ ¡§His,¡¨ ¡§He,¡¨ ¡§Himself,¡¨ ¡§He,¡¨ ¡§Christ,¡¨ and ¡§Him.¡¨ Thirty-eight of them have to do with exclusively Divine endeavors and accomplishments ¡V ¡§redemption through ____ blood,¡¨ ¡§the forgiveness of sins,¡¨ ¡§riches of . . . grace,¡¨ ¡§abounded toward us in all wisdom, prudence,¡¨ ¡§Having made known unto us the mystery of ___will,¡¨ ¡§good pleasure,¡¨ ¡§hath purposed in ___,¡¨ and ¡§might gather together in one all things in ___.¡¨ There is no question about the subject or emphasis of this passage.
I brief word on the necessity of a proper emphasis is in order at this point. This Renewal has focused on ¡§The Will of God:¡¨ not on the will of man, but the will of God. Not the various properties and characteristics of the ¡§will¡¨ itself, but ¡¨The Will of God.¡¨ Any approach to the Scriptures, theology, preaching, or teaching, that does not have God Himself at the center, and His will as the emphasis, cannot be right. It is, by virtue of those omissions, headed in the wrong direction. A theology that has the church as its focus is wrong. One that concentrates on human need is also off center. Human achievement is not the domain in which Divine blessing and support is realized. I say these things because we are living in a great ¡§falling away,¡¨ when the emphasis of Christianity has been changed. What men do is getting more attention that God and what He does. One of the purpose of this Renewal is to assist people to adjust their focus and emphasis to be acceptable to God.
The whole subject matter of the passage before us relates to the Lord¡¦s doing, ¡§and it is marvelous in our eyes¡¨ (Psa 118:23; Mk 12:11). Redemption and forgiveness are realized because of God. Our understanding of His will is owing to His revelation of it. The consummation of the ages will be the fulfillment of what He has determined in Himself, without consultation from or arbitration with men or angels. Everything God has done, is doing, and will do, is related to this determination, or purpose. It is the hub into which every spoke of God¡¦s dealings with men is anchored, and by which they are all driven harmoniously and effectively.
I want to be quite clear about where I am going in this message. I am speaking about ¡§the will of God¡¨ in its loftiest sense. I am not referring to ¡§the will of God for my life,¡¨ or ¡§the will of God for the church,¡¨ or ¡§the will of God for our country,¡¨ or some other similar thing. This is the ¡§will¡¨ God determined within Himself. It was not driven by the condition or need of humanity, but by His own ¡§good pleasure¡¨ or ¡§kind intention.¡¨ NASB In the ultimate sense, this purpose was not to correct man¡¦s condition, but to prepare man for participation in what He had ¡§purposed in Himself.¡¨ That did involve the rectification of the human dilemma. However, the regeneration of man, which was the means of rectifying his fallen condition, was not an end of itself. It was in order to prepare man for Divine involvement in the ages to come ¡V ¡§throughout all ages, world without end¡¨ (Eph 3:21).
This is a purpose that reaches far beyond saving the lost, church polity, congregational organization, morality, and ministering to the needs of people. All of these things have their place, and are not to be despised. However, at some point they must intersect with God¡¦s ¡§eternal purpose¡¨ to have lasting value. A persuasion of what will take place AFTER the heavens and earth pass away must drive all of these activities. If it does not, they fall into the category of ¡§many wonderful works¡¨ that will be recognized by God as ¡§iniquity¡¨ (Matt 7:22-23).
I understand that this may sound abrasive, but it must be said. Our quest to serve the Lord must be within the circumference of God¡¦s eternal purpose. Our labors must have eternity in view. Contemplations must include the conclusion of all trouble and the commencement of absolute perfection in both surroundings and labor. Too much of the modern church¡¦s activity is earth-centered, leaving the people with no thought of eternity, the coming of the Lord, the end of the world, the day of judgment and praise from God ¡V all of which are the prelude to ¡§the ages to come.¡¨ It is the failure to consider these things that has driven carnal accommodations to the meager appetites of church folk, the reduction of public exposure to the Word of God and its exposition, and the infrequency of gatherings designed to edify the saints.
A BRIEF SUMMATION OF THE TEXT
As we briefly survey the text before us, we will find it pregnant with meaning. It is not disassociated from us, our natural condition, or our reclamation from the fall. It is personal, but more than personal. It relates to us, yet to more than us. What we presently possess is seen in its relationship to what God Himself has determined. He has, in Christ Jesus, worked in such a manner as to enable us to see what He is doing, and become a willing participant in it. There is a Divine purpose that is driving every single aspect of salivation.
ÈÒ We have redemption in Christ.
ÈÒ We have redemption is through His blood.
ÈÒ We have forgiveness of sins is in Christ.
ÈÒ Redemption is through the riches of God¡¦s grace.
ÈÒ God Himself has abounded toward us in all wisdom and prudence.
ÈÒ God has made known the mystery of His will to us.
ÈÒ He has made this mystery according to His own pleasure.
ÈÒ The will He makes known to us was purposed in Himself.
ÈÒ His purpose relates to the dispensation of the fulness of time.
ÈÒ His purpose is for Himself to gather everything in heaven and earth into one.
ÈÒ This gathering will be in Christ Jesus.
Those with a penchant for the works of men must tell us just where they fit into this text. There is not so much as a syllable here about what men do. It is all about what God does and men receive. That is how salvation, or redemption from the curse, is approached by the Holy Spirit. It is inexorably linked to the purpose of God, in which man plays no formative role. His only participation is owing to the riches of God¡¦s grace, whether receiving the good things of God, or working together with Him.
All of these things mentioned in our text are accomplished by the Lord, not by man: redemption, forgiveness, knowledge ¡V they are all wrought by God¡¦s grace, according to what He desires, and in His own time. The objective that has driven all of this is not our need, but His predetermined purpose to gather everything together in Christ ¡V things in heaven, an things on the earth. The subject is not man¡¦s effort to present something to God, but God abounding toward man in all wisdom and prudence. It is not man groping to comprehend what God is doing, but God making known His purpose to us.
That purpose was not developed in consultation with men, but the Lord purposed it ¡§in Himself.¡¨ The aim of the purpose does not center in the here and now, or even in tomorrow and succeeding years on the earth. It rather related to ¡§the fulness of time,¡¨ when time will have served its purpose, and will give way to eternity ¡V ¡§the ages to come.¡¨ The lofty purpose of which we speak does not focus upon uniting men together, but gathering into one all things in Christ, both which are in heaven, and which are on earth.
NOT REVEALED IN NATURE
What is more, none of these things could ever have been known by men if God had not revealed them. The testimony of creation makes no mention of this purpose, and thus no one has ever derived an understanding of it by studying nature. Mankind did not even get the message of God¡¦s power and Divinity from creation (Rom 1:20-21). Much less could such as grand objective as is here announced been perceived in the creation.
NOT REVEALED BY LOGIC
Even if men were given all of the facts pertaining to the initiation of their salvation, they could never have reasoned out the glorious benefits constituting and accruing from it. Furthermore, the realities of redemption, forgiveness, justification, sanctification, and the new birth do not themselves provide enough light to see ¡§the mystery of His will.¡¨ This ¡V what God is doing in redemption ¡V is something that had to be revealed by God Himself. He had to divulge what He was actually doing, else we could not have entertained the smallest notion of either the content or scope of His ¡§eternal purpose.¡¨
Nor, indeed, could this Divine intention be seen in the Prophets prior to the manifestation and enthronement of the Lord Jesus Christ. Of one particular facet of this mystery Paul said, ¡§Whereby, when ye read, ye may understand my knowledge in the mystery of Christ. Which in other ages was not made known unto the sons of men, as it is now revealed unto His holy apostles and prophets by the Spirit¡¨ (Eph 3:4-5).
The mind of man is simply too small and limited to deduce what God is doing. This is something that had to be revealed, else it would have remained forever hidden. We have occasion to thank the Lord that He had bee forward to reveal His will. He wants us to know it.
IN WHOM WE HAVE REDEMPTION
¡§In whom we have redemption through His blood, the forgiveness of sins . . . ¡¨ The environment in which the benefits of reference are received is ¡§Jesus Christ¡¨ (v 6), God¡¦s own ¡§Beloved¡¨ (v 6) ¡V ¡§in whom.¡¨ One of the glorious accomplishments of the salvation that is in Christ Jesus is the blending of the human spirit with the Lord Jesus Christ. Scripture states it this way: ¡§But he who is joined to the Lord is one spirit with Him¡¨ NKJV (1 Cor 6:17). There is a reason for this. ¡§The Man Christ Jesus¡¨ (1 Tim 2:5), technically speaking, is the only Man God has acknowledged and received. The gift of grace comes exclusively through Him (Rom 5:15). Justification is through Him alone (Rom 5:16). Those who were accepted by God before Christ were received upon the basis of their faith in the coming Messiah.
CHRIST ALONE
The reign of grace and the gift of righteousness is in Christ (Rom 5:17). His is the only obedience that could remove the curse and bring the blessing (Rom 5:18). The obedience of Christ is the only obedience through which many are ¡§made righteous¡¨ (Rom 5:19). Jesus is the only ¡§Man¡¨ who could ¡§destroy the devil¡¨ (Heb 2:14), ¡§spoil principalities and powers¡¨ (Col 2:15), ¡§put away sin¡¨ (Heb 9:26), ¡§reconcile us to God¡¨ (Eph 2:16), and blot out the ¡§handwriting of ordinances that was against us¡¨ (Col 2:14). He is the only ¡§Man¡¨ who can ¡§bring us to God¡¨ (1 Pet 3:18).
No eternal benefit can be received apart from Jesus Christ ¡V apart from the identity with Him that faith alone can accomplish. This benefit is realized within the context of ¡§fellowship¡¨ with Christ, into which we have been called by God (1 Cor 1:9). Where there is no conscious and preferred companionship with Jesus, there can be no realization of the benefits that are found in Him. Much of the Christianity of our day has diverted the attention of the people from the Son of God to other things. As a consequence, the people have actually been robbed of the glorious and indispensable advantages that are found in Him alone.
WE HAVE REDEMPTION
When our text says ¡§we have redemption,¡¨ it means we have been liberated from the guilt and power of sin. We have been freed from indebtedness to the flesh, servitude to sin, and being dominated by Satan. The massive debt created by our sin has been fully paid. We owe nothing to the flesh, the world, or the devil. We are under no compulsion whatsoever to serve the flesh, be distracted by the world, or dominated by Satan. Tempted we are! Obligated we are not! That is part and parcel of having redemption.
¡§Redemption¡¨ is liberation realized by the payment of a ransom. It is being set free and released from bondage ¡V in this case, bondage to sin.
This redemption could only be obtained ¡§through His blood¡¨ ¡V Christ¡¦s blood. That is to say, through His death. His was a vicarious, or substitutionary, death, because He had no sin of His own. In fact, if He had not ¡§laid down¡¨ His life, dying voluntarily, it would have been impossible for Him to die, for death is the ¡§wages of sin,¡¨ and He had no sin.
Therefore, we do not have redemption for nothing! Unimaginable cost is associated with it, even though we ourselves did not, and could not, pay it.
THE FORGIVENESS OF SINS
Redemption is summarized in the words ¡§the forgiveness of sins.¡¨ The meaning is hat we have been released from indebtedness to sin and consequent condemnation by the holy Law. Thus we are said to be redeemed ¡§from all iniquity¡¨ (Tit 2:14), and ¡§from the curse of the Law¡¨ (Gal 3:13). For those that are redeemed, nothing is standing between them and God. They may now come to Him by Christ Jesus (Heb 7:25).
THE REASONING
We must not miss the reasoning of the Spirit here. In order for men to come to God, or be received by Him, they had to be freed from their enslavement to sin, and the resulting curse of the Law. This could not be done by themselves.
THE RICHES OF HIS GRACE
¡§ . . . according to the riches of His grace . . . ¡¨ There is no question about man¡¦s need of redemption. The difficulty is that there was no satisfactory reason to redeem him apart from the grace of God ¡V His loving favor. The mighty God could not be compelled to redeem man by reason alone. Nor, indeed, was the pitiful state of man sufficient reason to do so. There had to be some Divine quality ¡V some aspect of God¡¦s character ¡V that could compel Him to redeem undeserving sinners. The driving force behind redemption is declared to be ¡§the riches of His grace.¡¨
This phrase ¡V ¡§the riches of His grace¡¨ ¡V is mentioned again in the seventh verse of the second chapter. There it is said to be ¡§exceeding,¡¨ and is associated with ¡§His kindness.¡¨ The display of this grace is declared to be the intention of God for ¡§the ages to come.¡¨
¡§The riches of His grace¡¨ affirm the abundance that is found in the grace of God. It is a rich repository of Divine goodness. The scope of its effective ministry is staggering.
ÈÒ Justification. We are ¡§justified freely¡¨ by grace (Rom 3:24).
ÈÒ Calling. We are called ¡§by His grace¡¨ (Gal 1:15).
ÈÒ Change. Effective change and spiritual productivity are traced back to ¡§the grace of God¡¨ (1 Cor 15:10).
ÈÒ Conduct. Godly conduct in the world is also the result of the grace of God (2 Cor 1:12).
ÈÒ Salvation. We are ¡§saved by grace¡¨ (Eph 2:5,8).
ÈÒ Believing. We have ¡§believed through grace¡¨ (Acts 18:27).
ÈÒ Consolation and hope. God has even given us ¡§everlasting consolation and good hope through grace¡¨ (2 Thess 2:16).
ÈÒ Bringing salvation. The grace of God ¡§brings salvation¡¨ (Tit 2:11).
ÈÒ Teaching. This very grace effectively teaches us to ¡§deny ungodliness and worldly lusts,¡¨ living ¡§soberly, righteously, and godly in this present world¡¨ (Tit 2:12).
ÈÒ Equipping. Grace equipped Paul to be a wise master builder, laying on the foundation of Christ (1 Cor 3:10).
ÈÒ Standing. Grace is the spiritual environment in which we stand, being stable and unmovable (Rom 5:2; 1 Pet 5:12).
ÈÒ Abounding. The grace of God has abounded ¡§much more¡¨ than sin abounded (Rom 5:20).
ÈÒ Freedom. Sin does not have dominion over those who are ¡§under grace¡¨ (Rom 6:14).
ÈÒ Endued by. Grace endues the people of God with profitable spiritual gifts (Rom 12:6).
ÈÒ Moved Christ. The grace of Christ compelled Him to become poor, although He was rich, in order that we through His poverty might be made rich (2 Cor 8:9).
ÈÒ Sustaining. The grace of God is sufficient to sustain a suffering soul under all circumstances (2 Cor 12:9).
ÈÒ Called into. God has called us ¡§into the grace of Christ¡¨ (Gal 1:6).
ÈÒ Singing. Grace in our hearts makes our singing acceptable to God (Col 3:16).
ÈÒ Speaking. Grace seasons our speech so we will know how we ought ¡§answer every man¡¨ (Col 4:6).
ÈÒ Faith and love. The grace of God is ¡§exceeding abundant with faith and love¡¨ (1 Tim 1:14).
ÈÒ Saved and called. God has both saved and called us in accordance with His grace (2 Tim 1:9).
ÈÒ Strength. We can be strong in this grace (2 Tim 2:1).
ÈÒ Christ¡¦s death. By the grace of God, Jesus tasted death ¡§for every man¡¨ (Heb 2:9).
ÈÒ Needs. Our needs are ministered to us from ¡§the throne of grace¡¨ (Heb 4:16).
ÈÒ Serving God. Grace enables us to serve God ¡§acceptably with reverence and godly fear¡¨ (Heb 12:28).
ÈÒ Established hearts. The heart is ¡§established with grace¡¨ (Heb 13:9).
The grace of God is like a treasure house that holds required riches. It is also the basis upon which God saves men, and the driving force behind His eternal purpose. Any view of salvation that does not have God¡¦s grace at its center cannot be true. Any approach to life that does not seek for and rely upon this grace is spurious, and is to be discarded immediately and with zeal. I realize this has far reaching implications, but it is true in every sense of the word.
If we are going to understand what God is doing in Christ Jesus, or be able to perceive His purpose, grace must occupy a significant part of our vision. The term ¡§the mystery of His will¡¨ has God¡¥s grace woven throughout it from beginning to end. It is the prominent thread that gives beauty to the fabric of salvation and strength to its walls.
Nowhere do the Scriptures speak of ¡§the riches of law,¡¨ ¡§the riches of patterns,¡¨ ¡§the riches of procedures,¡¨ or even ¡§the riches of obedience.¡¨ They DO speak of ¡§the riches of His goodness¡¨ (Rom 2:4), ¡§the riches of His glory¡¨ (Rom 9:23), ¡§The riches of the glory of His inheritance in the saints¡¨ (Eph 1:18), the ¡§unsearchable riches of Christ¡¨ (Eph 3:8), ¡§The riches of the glory of this mystery¡¨ (Col 1:27), and ¡§the riches of the full assurance of understanding¡¨ (Col 2:2). None of these things can be divorced from God¡¦s grace, and all of them rely upon and center in that grace.
Thus, it should not surprise us that the will and purpose of God are wound around His grace. That grace penetrates every aspect of salvation. Every Divine supply is found within that grace, and is brought to us by grace. Some understanding of grace is essential before any measure of understanding can be possessed concerning salvation. In discussing the will of God, we cannot allow grace to recede into the background!
GOD HAS ABOUNDED TOWARD US
¡§Wherein He hath abounded toward us . . . ¡¨ Salvation is noted for its abundance. The rejoicing it produces is abundant (Phil 1:26). The faith and love that are brought to us by grace are abundant (1 Tim 1:14). The mercy it promotes is abundant (1 Pet 1:3). The life Jesus gives is ¡§more abundantly¡¨ (John 10:10). It produces labors that are abundant (1 Cor 15:10). It constrains those who receive it to spend and be spent for others, loving them abundantly (2 Cor 12:15). Salvation brings the Holy Spirit to us in abundance (Tit 3:6). It causes an abundance of joy (2 Cor 8:2). It is no marvel, therefore, that God had ¡§abounded¡¨ toward us.
WHEREIN
And what is the context of that glorious abounding? What is the environment in which this gracious outpouring takes place? It is His great grace: ¡§WHEREIN He hath abounded toward us.¡¨ That is, within the framework of ¡§the riches of His grace¡¨ He has abounded toward us (v 7). The grace of God is the soil in which Divine plenteousness is harvested. It is the ¡§fat¡¨ or fertile ¡§valley¡¨ in which the richness of God is enjoyed (Isa 28:4). Take away the grace of God, and all of the benefits of salvation fade away. Make room for grace in your theology and life, and your soul will begin to delight itself ¡§in fatness¡¨ (Psa 63:5; 55:2; Jer 31:14).
It is not coincidence that bodies of professing believers that have little to say or do with the grace of God are so spiritually impoverished. Their lack of grace is why they have continual bickering and striving among themselves. It is why they are not familiar with the ¡§deep things of God¡¨ 1 Cor 2:10).
ABOUNDED
God has ¡§abounded¡¨ toward those who are in the Son. Some versions read ¡§lavished.¡¨ NASB/NIV/NRSV There is nothing sparse about salvation. In it, God ¡§abounds¡¨ toward His people, pouring out many benefits in copious measures upon them. It is written that ¡§the grace of God, and the gift by grace,¡¨ has ¡§abounded unto many¡¨ (Rom 5:15). Again it is written, ¡§But where sin abounded, grace did much more abound¡¨ (Rom 5:20). Believers are said to ¡§abound in hope¡¨ through the power of the Holy Spirit (Rom 15:13). Those who experience much suffering for Christ will find Divine consolation abounding toward them (2 Cor 1:5). Spiritual graces can abound within us, causing us to no longer be unfruitful in the knowledge of God (2 Pet 1:8).
Grace Itself Has Abounded
However, this expression goes even further than that. The idea is that God has caused that rich grace itself to abound toward us. Thus other versions read, ¡§the riches of His grace which He made to abound toward,¡¨ NKJV ¡§the riches of His grace, which He lavished upon us,¡¨ NASB ¡§the richness of the grace which He has showered on us,¡¨ NJB ¡§He has showered His kindness on us,¡¨ NLT ¡§the wealth of His grace, which He gave us in full measure,¡¨ BBE and ¡§the riches of His grace;which He has caused to abound towards us.¡¨ DARBYS
There is a twofold meaning in this marvelous text. First, grace itself is lavished upon us. Second, because of its nature, the benefits brought by grace are experienced in large measure. Let it be clear, where grace is not considered dominant, spiritual supplies will be meager. There is no way to avoid this condition when grace is pushed into the background. It simply is not possible to know very much about God and His purpose outside of the confines of grace. No significant advancement can be made in spiritual life independently of grace. It is not that such progress may not take place, it cannot take place apart from grace. That is precisely why God has caused it to abound toward us.
Salvation in its entirety hinges upon the grace of God ¡V grace in abundance. Where there is no grace, there can be no salvation, either in part or in whole. Further, grace cannot do its work when entertained in small ands meager measures. Grace is to salvation what an engine is to an automobile. Without God¡¦s grace, salvation cannot be effective in the individual.
This is the Spirit¡¦s way of speaking of exponentially. Grace itself is rich, and God has given it to us in abundance! The grace of God can deliver more than Law can deliver. It contains more than procedures and liturgies contain. What the grace of God delivers is infinitely greater than any form of rules and regulations. This does not demean Divinely imposed rules, or revealed regulations. It does accent the fact that such approaches are not the way God changes men, thereby qualifying them for glory.
Now we will see that salvation is itself a context ¡V a circumstance within which God reveals the mystery of His will. The more familiar we are with the grace of God, the more knowledgeable we will be of the will of God. If our experience and understanding of God¡¦s rich grace is meager, our perception of and preference for His will be correspondingly meager.
Within the salvation that is experienced through abounding grace, the Living God makes His will known to men. Furthermore, that Divine will cannot be deciphered, known, or experience, academically, or by adopting a traditional Christian position.
THE MYSTERY OF HIS WILL
¡§ . . . in all wisdom and prudence, having made known unto us the mystery of His will, according to His good pleasure which He hath purposed in Himself . . . ¡¨ In this text we catch a glimpse of the heart of God, for He does nothing He does not want to do. Nor, indeed, does He do anything ¡§without a cause¡¨ (Ezek 14:23). In a magnanimous display of His magnificent love and grace, He has made known ¡§the mystery of His will¡¨ to us ¡V a will that could otherwise not be known. Here the Spirit declares the manner in which this has been done.
IN ALL WISDOM AND PRUDENCE
¡§ . . . in all wisdom and prudence.¡¨ God has not simply poured out a lot of verbiage about His will. He has made it known ¡§in all wisdom and prudence.¡¨ While I do not wish to overstate this point, the grace of God is brought to us in a Divinely regulated, or disciplined, manner. It is not thrown upon is randomly, but with great Divine deliberation and discretion. Ordinarily, men are prone to think of grace as though there was no real intention in it ¡V as though it meant overlooking things, being overly tolerant, and with an element of disinterest. Thus, there are some who view being saved by grace as merely tolerating the human condition, with Divine favor being lavished upon men completely independently of attitudes and character. But nothing could possible be further from the truth.
God¡¦s rich grace is dispensed ¡§in ALL wisdom and prudence,¡¨ Other versions read, ¡§in all wisdom and insight,¡¨ NASB ¡§with all wisdom and understanding,¡¨ NIV ¡§in all wisdom and intelligence,¡¨ DARBY and ¡§in all wisdom and care.¡¨ BBE In our text, God is not depicted as divulging ¡§the mystery of His will¡¨ indiscreetly. Those who are not in Christ will know nothing of this will. Those who disdain the grace of God will learn nothing of the purpose of God. Additionally, those who have no heart for the wisdom and prudence of God ¡V his intelligent and purposeful dealings with men ¡V will remain fundamentally ignorant of God¡¦s intentions. God unveils truth in the context of wisdom and prudence.
While all of God¡¦s dealings with us are characterized by ¡§wisdom and prudence,¡¨ the particular emphasis of this text is ¡§the mystery of His will.¡¨
HAVING MADE KNOWN
¡§ . . . having made known unto us.¡¨ The thrust of this statement is not on the word ¡§having,¡¨ as though ¡§the mystery of His will¡¨ was made known in the past ¡V only by the Apostles. Rather, the emphasis is on ¡§made known¡¨ ¡V that is, that God has extended Himself to disclose what He has intended to do.
The word ¡§us¡¨ is not limited to the Apostles, as some imagine. The Spirit employs the word ¡§us¡¨ no less than seventeen times in Ephesians.
ÈÒ God has blessed ¡§US¡¨ with all spiritual blessings in heavenly places (1:3).
ÈÒ He has chosen ¡§US¡¨ in Christ before the foundation of the world (1:4).
ÈÒ He has predestinated ¡§US¡¨ unto the adoption of children by Jesus Christ to Himself (1:5).
ÈÒ He has made ¡§US¡¨ accepted in the Beloved (1:6).
ÈÒ He prays that all believers may know the greatness of the power that is toward ¡§US¡¨ (1:19).
ÈÒ God loved ¡§US¡¨ with a rich love, even when we were dead in sins (2:4).
ÈÒ He has quickened ¡§US¡¨ together with Christ (2:5).
ÈÒ He has raised ¡§US¡¨ up together, and made ¡§US¡¨ sit together in heavenly places in Christ Jesus (2:6).
ÈÒ He intends to show the riches of His grace toward ¡§US¡¨ through Christ Jesus (2:7).
ÈÒ God is able to do exceeding abundantly above all we ask or think, according to the power that is working in ¡§US¡¨ (3:20).
ÈÒ To every one of ¡§US¡¨ is given grace, according to the measure of the gift of Christ (4:7).
ÈÒ Christ loved ¡§US¡¨ and gave Himself for US (5:2).
What would lead anyone to believe the ¡§US¡¨ of 1:8-9 refers only to the Apostles? It is a wholly unfounded postulate, and reflects a theological stance that is noted for its impotence.
In order to buttress the fact that the making known belongs to all of the saints, Paul later prays that God will give those to whom the writes ¡§the spirit of wisdom and revelation in the knowledge of Him¡¨ (1:15). The objective of that knowledge was knowing the hope of God¡¦s calling, the inheritance He has in the saints, and how great His power is that is toward and devoted to the saints (1:18-20).
Let us put behind us, therefore, the foolish notion that Paul is merely speaking of a message that has been given to him and other Apostles, thereby making it instantly available to us all. The folly of such a view is confirmed by the great difficulty men have had in comprehending God¡¦s intentions, even though they have been made known. What is revealed in Scripture, must also be made known to the heart. That is, the ¡§eyes of our understanding¡¨ must be opened to the revelation of this purpose in Scripture.
THE MYSTERY OF HIS WILL
¡§ . . . the mystery of His will.¡¨ The word ¡§mystery¡¨ does not denote something that, because of its illogical nature, cannot be known. Rather, it speaks of a fact or body of knowledge into which men must be led by God. Men must be instructed in the mystery ¡V it must be opened to them by the One who conceived it. One must be given to ¡§know¡¨ these mysteries (Mk 4:11). This is precisely why Paul said he declared the wisdom of God ¡§in a mystery¡¨ (1 Cor 2:7). That is, he took what had been revealed to him and spoke it in such a manner that only those initiated into the Kingdom of God knew what he was talking about.
The Mystery of His Will
This ¡§mystery¡¨ does not concern the hidden and mystifying things of the universe. It is not centered in the complexities of human nature. Certainly, it is not the compilation of secret tips that enable people to live successfully and prosperously in this present evil world.
This mystery relates to God¡¦s will ¡V what He has purposed to do. This is the disclosure of Divine determinations. God is not divulging what you can do, but what He has determined will be done. He is making this known in order that we might participate in His purpose. All of this involves self-denial, or the aggressive abandonment of self will.
HIS GOOD PLEASURE
¡§ . . . according to His good pleasure.¡¨ Another version reads, ¡§according to His kind intention.¡¨ NASB That is, this was a purpose in which He Himself found great pleasure. His is a higher level of Divine will. For example, God takes no delight in ¡§the death of the wicked¡¨ (Ezek 33:11), even though He must often take their lives. In fact, God declares, ¡§I have no pleasure in the death of anyone who dies¡¨ NASB (Ezek 18:32). Also, He ¡§is not willing that any should perish¡¨ 2 Pet 3:9), even though He will consign some to perdition. Additionally, even though God commanded the sacrifices under the Law, He is pointedly said to have had ¡§no pleasure¡¨ in them (Heb 10:6). The Lord has, indeed, done and commanded things that did not bring Him personal satisfaction and joy.
The purpose mentioned in our text is one which greatly pleases the Lord. It is because it will accomplish results He desires ¡V things that will bring joy to His heart. God¡¦s ¡§good pleasure¡¨ is mentioned six times in Scripture. All of them speak of blessing.
ÈÒ The Psalmist pled with the Lord, ¡§Do good in Thy good pleasure unto Zion¡¨ (Psa 51:18).
ÈÒ Jesus told His disciples, ¡§Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom¡¨ (Luke 12:32).
ÈÒ The determination to adopt us as His children is traced back to God¡¦s ¡§good pleasure¡¨ (Eph 1:5).
ÈÒ Our text affirms the Lord has made known the mystery of His will according to His own ¡§good pleasure¡¨ (Eph 1:9).
ÈÒ After exhorting us to work out our own salvation with fear and trembling, the Spirit adds a most excellent incentive: ¡§For it is God which worketh in you both to will and to do of his good pleasure¡¨ (Phil 2:13).
ÈÒ The will of God for His people is declared in most arresting words. They challenge both heart and mind. ¡§Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power¡¨ (2 Th 1:11).
I am showing here that Divine purpose is most often associated with benefit and blessing. When God called Abraham, it was to ¡§bless¡¨ him and the world through him (Gen 12:1-3). When He sent Jesus, it was to ¡§to bless you, in turning away every one of you from his iniquities¡¨ (Acts 3:26). This is speaking of God¡¦s ¡§good pleasure.¡¨
Jeremiah captured the sense of goodness that characterizes Divine purpose. ¡§For I know the plans that I have for you,’ declares the LORD, ’plans for welfare and not for calamity to give you a future and a hope¡¨ NASB (Jer 29:11).
Those who have a heart for ¡§the will of God¡¨ have been assured it is good, and acceptable, and perfect (Rom 12:2). As it is written, ¡§For the LORD God is a sun and shield: the LORD will give grace and glory: no good thing will he withhold from them that walk uprightly¡¨ (Psa 84:11).
PURPOSED IN HIM SELF
¡§ . . . which He hath purposed in Himself .¡¨ Other versions read, ¡§which He purposed in Him,¡¨ NASB ¡§which He purpose in Christ,¡¨ NIV and ¡§which He set forth in Christ,¡¨ NRSV As you can see, some versions present God as purposing within Himself, while others have Him purposing in Christ Jesus. Both views are true. God conceived this plan of Himself. He also set it forth. As the NRSV reads, in Christ Jesus ¡V the appointed means through which the purpose would be implemented.
The word ¡§Christ¡¨ or ¡§Jesus¡¨ is not actually in the text. However, the place of Christ has been emphasized from the very beginning of this chapter.
ÈÒ God has blessed with all spiritual blessings in heavenly places ¡§in Christ¡¨ (1:3).
ÈÒ
ÈÒ He has chosen us in Christ from the foundation of the world (1:4).
ÈÒ He predestinated us to be adopted as His children by Jesus Christ (1:5).
ÈÒ We are made accepted in Christ (1:6).
ÈÒ In Christ we have redemption through
ÈÒ His blood, the forgiveness of sins (1:7).
The centrality of Christ in every aspect of salvation, therefore, is quite apparent. However, the thrust of this particular verse is not the means by which God¡¦s will is implemented and made known. The idea is that God¡¦s purpose was not developed in the framework of consultation. It was not the result of a request from earth. This purpose originated in His mind, and therefore is called ¡§His own purpose¡¨ (2 Tim 1:9). Now He has revealed what He had purposed. Also, because ¡§the eternal God¡¨ (Deut 33:27) conceived this purpose, it is called an ¡§eternal purpose¡¨ (Eph 3:11).
Whatever this purpose is, you may be assured it will be worthy of a great God! Now the Spirit moves Paul to give a summary view of this purpose ¡V the purpose He has now made known. The magnitude of this purpose will be immediately apparent to those with faith.
THE CONSUMMATE GATHERING
¡§That in the dispensation of the fulness of times He might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in Him.¡¨ This is a staggering consideration. You will perceive at once that is has absolutely no relevance in an institutional setting. This would be viewed by multitudes has totally without relevance ¡V even though it is the revealed purpose of the God of heaven.
THE DISPENSATION OF THE FULNESS OF TIMES
¡§That in the dispensation of the fulness of times . . . ¡¨ Other versions read, ¡§an administration suitable for the fulness of the times,¡¨ NASB ¡§to be put into effect when the times have reached their fulfillment,¡¨ NIV ¡§a plan for the fulness of time,¡¨ NRSV and ¡§for Him to act upon when the times had run their course.¡¨ NJB
The word ¡§dispensation¡¨ is used four times in the KJV Bible (1 Cor 9:17; Eph 1:10; 3:2; Col 1:25). It literally means the managing of the affairs of a certain area, hence the NASB translates the phrase, ¡§an administration.¡¨ A ¡§dispensation¡¨ is not merely a period of time, as dispensationalists affirm. Rather, it is period time that is managed by God for a specific purpose. Jesus referred to this condition when He told His disciples ¡§times and seasons¡¨ were in the Father¡¦s ¡§own power¡¨ (Acts 1:7).
There are Divine agendas that are being served by time. During the Law, for example, every mouth was being stopped, and all the world becoming guilty before God (Rom 3:19). Our text informs us, however, that there is one grand purpose toward which everything is moving. It is a Divinely appointed conclusion for the world as we know it, and it is wholly suitable for a great, wise, and powerful God!
The duration of the world has been appointed by God Himself, and it will not extend one second beyond its appointed length. Human affairs as we know them, will come to an end. Time will run its course, and finally be swallowed up by eternity.
Making All Things New
The words of our text are also are in harmony with the promise of Revelation 21:5: ¡§And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful¡¨ (Rev 21:5). This speaks of a time when mortality and corruption are no more.
The Fulfillment of All Things
From one standpoint, ¡§the dispensation of the fulness of times¡¨ coincides with Peter¡¦s reference to ¡§the restoration of all things.¡¨ ¡§ . . . Jesus Christ . . . whom heaven must receive until the times of restoration of all things, which God has spoken by the mouth of all His holy prophets since the world began¡¨ (Acts 3:21). Another version reads, ¡§until the time of universal restoration that God announced long ago through his holy prophets.¡¨ NRSV
The prophets provided some veiled references to certain Divine determinations that are most arresting to consider.
ÈÒ ¡§The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den.¡¨ (Isa 11:6-8).
ÈÒ ¡§They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea.¡¨ (Isa 11:9)
ÈÒ ¡§And the ransomed of the LORD shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.¡¨ (Isa 35:10)
ÈÒ ¡§For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind.¡¨ (Isa 65:17)
ÈÒ ¡§The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust shall be the serpent’s meat. They shall not hurt nor destroy in all my holy mountain, saith the LORD.¡¨ (Isa 65:25)
Viewing These Texts Correctly
I understand that men have greatly perverted these texts, teaching men to look forward to an age of tranquility in the flesh. While I do not question that such an age is possible, or that it has even been determined by God, I emphatically deny that this is the focus of Divine purpose! I reject any doctrinal thrust that leaves men hoping for a flesh and blood era of peace and prosperity.
The hope of the believer is an anchor that enters into heaven, not that sinks into the earth (Heb 6:19). The hope by which we are sustained does not have its locus in this world, but in ¡§the world to come.¡¨ It is primarily associated with ¡§eternal life,¡¨ not life in ¡§this present evil world¡¨ (Matt 10:30; Lk 18:30; Heb 2:5).
It is ever true, ¡§If in this life only we have hope in Christ, we are of all men most miserable¡¨ (1 Cor 15:19). The words ¡§this life¡¨ refer to life in this mortal body, in time, and in this world. They include prosperous spiritual times like those of the early church (Acts 2:47; Acts 5:14), an era when the knowledge of the Lord covers the earth as the waters cover the sea (Hab 2:14), or a millennium of peace, prosperity, and Gospel dominance. Our hope is not anchored in time, and woe to that pretended theologian which leads men to think it is!
The grand objective of God will NOT be realized in time itself, but after time has run its course. The phrase ¡§fulness of the times¡¨ speaks of the purpose of time as well as its conclusion. There is a reason for time ¡V for the continuance of both flesh and nature in a period defiled by sin. The Lord is working in time, moving things forward to His own determined purpose. Time is like a scaffold upon which the God of heaven is tooling out an eternal design. When everything is prepared for the showing of that design, time, like the scaffolding, will be taken down, having no more purpose. That taking down will occur at ¡§the fulness of the times,¡¨ when God will have nothing more to work where defilement exists, and men are fallen short of His glory.
A Word About End Times
It is fashionable for some to associate end times exclusively with evil. Indeed, such an association IS made in Scripture, and it is not to be denied. ¡§Perilous times¡¨ will come (2 Tim 3:1). Some will ¡§depart from the faith, giving heed to seducing spirits and doctrines of devils¡¨ (1 Tim 4:1). Evil men will ¡§wax worse and worse¡¨ (2 Tim 3:13). False prophets will arise and deceive many (Matt 24:11). Things will occur that strike fear into the hearts of men (Lk 21:26). The ¡§man of sin¡¨ will arise, bringing great corruption among men (2 Thess 2:3). There will be a proliferation of those who have ¡§a form of godliness, but deny the power thereof¡¨ (2 Tim 3:5).
Such things are precise in both declaration and fulfillment. Yet, these are not the things for which we look! They are not the things we are to anticipate. Those who are in Christ Jesus ¡§look for new heavens and a new earth, wherein dwelleth righteousness¡¨ (2 Pet 3:13). They are ¡§looking for and hasting unto the coming of the day of God¡¨ (2 Pet 3:12). They are ¡§looking for the blessed hope, and glorious appearing of the great God and our Savior Jesus Christ¡¨ (Tit 2:13). They are ¡§looking for the mercy of our Lord Jesus Christ unto eternal life¡¨ (Jude 1:21).
It is time for the prophets of doom to give place to the harbingers of hope! We do not deny disruptions are coming to the earth. We do not reject the words of God that deal with departures, violence, deception, and wicked domination. But those things all belong to time, not eternity. Praise the Lord, they will all end. Our text is an ¡§AFTER¡¨ text. It affirms what will take place after time has run its course, after the devil has done his worse, after all of Christ¡¦s enemies are under His feet, and after Satan has been bruised under our feet! This is what will occur after death has been swallowed up of live, after the grave has lost its victory, and after all creation is liberated from the bondage of corruption. This is what will take place after the devil, his angels, and the false prophet have been cast into the lake of fire. This is a declaration of what will take place after the wicked have been severed from among the just, and after all of the elect have been gathered into together. This is after the day of judgment, and after the banishment of the wicked. What then? What then?
HE WILL GATHER TOGETHER
Now we come to our text. In the context of what has been declared, it will make perfect sense to faith. Here is a purpose so grand, it can only be accomplished in Divine power and wisdom.
Not To Be Accomplished By Men
This is not something man will do. Redeemed humanity will not be marshaled to accomplish this task. When they were upon the earth, they were made ¡§laborers together with God¡¨ (1 Cor 3:9). The planted, watered, and reaped in the field of Divine purpose. They were given to be stewards of Divine goods, endued with gifts and abilities appropriate to their stewardship (Rom 12:6; 1 Pet 4:10-11). They will even judge the world and angels (1 Cor 6:1-2).
But in our text, they are not the implementers! Just as in the resurrection, they will be acted upon! Just as in the gathering of the elect, the work will be done by Another. This is not something God will do through the saints.
He Will Gather
¡§ . . . He might gather together in one all things . . . ¡¨ The purpose is so grand, that one will scarcely hear a word of it mentioned in the church world. Like an eagle, this text soars far beyond the sight and capabilities of the flesh. Here is something God Himself will do! It is too lofty for men ¡V even redeemed men ¡V to accomplish. With all of their power, holy angels cannot do this. It is simply too large for any created personality to execute.
The Tragic Effects of Sin
The tragic effects of sin are accented in the words ¡§gather together.¡¨ When transgression entered, division entered. Things were torn apart. Men were separated from God and from one another. Neither could they traffic with angelic hosts. Hostility was created. Violence that erupts from self-will came into being. A place was made for wars and rumors of wars. What happened visually at Babel, happened spiritually in every single quadrant of the earth.
However, Divine purpose was not blasted when all of this occurred. What the Lord had determined was not moved a millimeter from the moorings of ¡§eternal purpose.¡¨ Instead, God began an administration (dispensation) of time, managing personalities and events until time had run it appointed course. If men became too obstinate, He would wash them away with a flood. If an Egyptian Pharaoh refused to let God¡¦s people for, he and his army would be drowned in the Red Sea. If entire cities plummeted into intolerable moral degradation, they would suffer the vengeance of eternal fire. If a Babylonian king took too much credit for what had been given to him, he would eat grass like an ox for seven years. If a wicked Herod refused to give God glory, he would be struck down by a holy angel.
On the other hand, if a man like Enoch will walk with God, he will be translated into heaven without having to see death. If an aged Abraham would believe God, it would be imputed to him for righteousness, and God would bless him. If a young boy like Joseph will trust God, God will make him ruler over Egypt. If a young man like David would put his trust in God, he would be able to conquer a giant. A John the Baptist will be raised up in a decadent generation, and successfully pave the way for the acceptance of the Messiah. A Peter will be endued with such power as to provoke repentance in those who had crucified the Prince of life. A single individual from Tarsus will be given such grace as to declare the Gospel with power throughout the world.
What were all of these things? They were God managing the affairs of the world ¡V moving things toward the time when His ultimate purpose would be realized. Now that purpose is declared in most wonderful words.
Gather All Things
The ¡§all things¡¨ are everything that is left following the removal of Satan, his hosts, and those whose names were not written in the book of life (Rev 19:20; 20:10; 20:15). The ¡§all things¡¨ include everything that remains following the passing of the heavens and the earth, the melting of the elements with fervent heat, and the earth and the works that are therein being burned up (2 Pet 3:10-12). It is what remains after ¡§death and Hades¡¨ NKJV have been thrown into the lake of fire (Rev 20:14).
All of these things, whether personalities or the impersonal creation, will be gathered together ¡V deliberately and effectively. There will be no division in any form. God will gather all things together!
No competition will exist. There will be no more alienation or separation in any form. No personality will be ignorant of the existence of others. God will gather all things together!
There will be nothing distasteful, nothing that is not enjoyed, no association is that is not productive. God will gather all things together!
There will be no frustration, no disappointment, nothing that causes pain, and nothing capable of producing sorrow. God will gather all things together!
ONE IN CHRIST
¡§ . . . in Christ . . . ¡¨ Everything will be brought together ¡§in Christ.¡¨ He will be the Executor over this united body, and everyone and everything involved will love to have it so. This united body will move at His word, and none will shrink back. There will be no backsliders or those who are ¡§slow of heart.¡¨ There will be nor ejection, blindness, or hardness. The unity will be real, not one that is only on the surface.
This gathering is included in ¡§the joy¡¨ Jesus saw set before Him when He ¡§endured the cross, despising the shame¡¨ (Heb 12:2). It is true, Jesus finds great delight in seeking and saving the lost and interceding for the saved. These were appointments given to Him by His Father. However, this joy ¡V the joy of having everything gathered together in Him ¡V is greater still. This is what the Savior anticipated when He prayed, ¡§Father, I will that they also, whom thou hast given Me, be with Me where I am; that they may behold My glory, which Thou hast given Me: for thou lovedst Me before the foundation of the world¡¨ (John 17:24).
Being gathered together in one in Christ involves seeing Him ¡§as He is¡¨ (1 John 3:2). It is the result of Him being unveiled in all of His glory, and the ¡§exceeding joy¡¨ that will erupt as a result (1 Pet 4:13).
When everything has been gathered together in one in Christ, no ignorance of Christ Jesus will any longer exist. There will no longer be those who are not able to recognize His Person or His work. He will not be hide Himself from them any more, as He did when upon the earth (John 8:59). All will be knowledgeably with Jesus. They will be joyfully with Him.
I want to emphasize that this gathering will not be the result of man¡¦s effort, or even that of angels. This is something God Himself will do¡V directly.
THINGS IN HEAVEN AND THINGS ON EARTH
¡§ . . . both which are in heaven, and which are on earth . . .¡¨ Other versions read, ¡§things in the heavens and things upon the earth,¡¨ NASB ¡§THE things in in the heavens and THE things upon the earth,¡¨ ASV and ¡§everything in the heavens, and everything upon the earth.¡¨ NJB
Herein is a marvelous consideration! Presently, men have more knowledge about ¡§things in the earth¡¨ than ¡§things in heaven.¡¨ This is even true of the natural order. Things ¡§celestial¡¨ are not as well known to men as things ¡§terrestrial¡¨ (1 Cor 15:40). But our text goes far beyond the natural order.
In the matter of redemption and the blood of Christ, we are apprised, ¡§It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these¡¨ (Heb 9:23).
The ¡§patterns¡¨ to which the Spirit refers were found in the Old Covenant tabernacle and its associated service. The construction of the tabernacle and its associated furniture and instruments was according to a Divine ¡§pattern¡¨ (Ex 25:9,40; Num 8:4). The Spirit reminds believers that the entire tabernacle service, together with the priests that accomplished it, were ¡§an example and shadow of heavenly things¡¨ (Heb 8:5a). Therefore, the ¡§pattern¡¨ God showed Moses ¡§in the mount¡¨ (Ex 25:40) was infinitely more than a mere blueprint. It reflected heavenly realities ¡V things that existed ¡§in heaven.¡¨
Now, Hebrews 9:23 affirms that these ¡§heavenly things¡¨ were actually purified with the better sacrifice of Christ. It also declares this was a Divine determination ¡V something that had to be done if men were to be received by God. The idea is not that the ¡§heavenly things¡¨ themselves had become defiled. Rather, a way of entrance into them had to be made for men, who had ¡§sinned and come short of the glory of God¡¨ (Rom 3:23). ¡§Purified,¡¨ therefore, refers more to sanctifying these things for men than to being cleansed from inherent defilement of corruption. That is, before ¡§heavenly things¡¨ could be joined with ¡§things upon the earth,¡¨ a legal procedure must be fulfilled that made that joining right and acceptable. It could not permit the blending of corruption and incorruption, or mortality and immortality.
This purification was accomplished for at least two reasons.
First, that now, believers could be ¡§joined to the Lord¡¨ (1 Cor 6:17), taste of ¡§the heavenly gift¡¨ (Heb 6:4), and be effected by ¡§the powers of the world to come¡¨ (Heb 6:5). Thus, it became right for men to begin receiving ¡§all things pertaining to life and godliness¡¨ (2 Pet 1:3). It also provided for the redeemed, by faith, to now ¡§come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel¡¨ (Heb 12:22-24).
Second, the purification was also in anticipation of the purpose of our text, ¡§That in the dispensation of the fulness of times he might gather together in one all things in Christ.¡¨ At the head of those realities are God and Christ themselves. The holy angels, living creature, seraphim, and cherubim are included, as well as ¡§the spirits of just men made perfect.¡¨ The ¡§heavenly things¡¨ include our ¡§eternal inheritance¡¨ (Heb 9:15), our resurrection bodies, which are now being held in heaven for us (2 Cor 5:1-2), and a ¡§better and enduring substance¡¨ that we ¡§have in heaven¡¨ (Heb 10:34).
All of these things, and more will be gathered with those ¡§redeemed from the earth¡¨ (Rev 14:3), and the whole creation, liberated from the bondage of corruption.
There will be no incompleteness, frustration, or any form of poverty, or inadequacy. Nothing or noone will be missing. Everything will be harmonious, though unimaginable diversity will be there. Nothing will be ¡§missed,¡¨ and everything will be welcomed and enjoyed with great satisfaction. Nothing will have to be suppressed, and rebuke and correction will no longer be necessary. All of those things are the result of a lack of unity ¡V and perfect accord has been appointed by God. That accord will involve everything in heaven and everything on earth. Is it not remarkable to ponder? Something this grand demands our undivided attention!
EVEN IN HIM
¡§ . . . even in Him.¡¨ All of this will take place in Christ Jesus, the Head over all. Every single aspect of the purpose is ¡§in Him.¡¨This is the ultimate sense in which this word is fulfilled, He is ¡§Heir of all things¡¨ (Heb 1:2), and ¡§all things were made by Him and for Him¡¨ (Col 1:16).
CONCLUSION
This purpose is fully as grand and glorious as it appears ¡V and even more. It is the purpose of the ages that has driven every Divine involvement with men. This is the purpose behind salvation, the proclamation of the Gospel, and the new creation realized in Christ Jesus. It is the reason behind the Father and the Son taking up residency with us (John 14:23).
This is the grand purpose to which redemption introduces us. It is that for which spiritual growth prepares us. This is the ultimate aim of Christ¡¦s present intercession, guidance, and fellowship. It is the goal of the Spirit in making intercession for us, and leading us in the mortification of the deeds of the body.
It is not possible that this purpose will not come to pass. The only real issue is whether or not we participate in it. That participation begins here, in this world. It begins when we are born again, and continues through the sanctifying power of the Holy Spirit.
