the Third Week after Easter
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Daily Devotionals
Mornings and Evenings with Jesus
In whom also we have obtained an inheritance. - Ephesians 1:11.
TO whom does the apostle here refer? Unquestionably to the Lord Jesus; for what is there we have not in him? When it is said, “In whom we have obtained an inheritance,” the meaning is, by whom. It comes entirely by him: he procured all for us on the cross, and bestows all upon us from the throne; he “loved us, and washed us from our sins in his own blood, and makes us kings and priests unto God and his Father,” and we are “blessed with all spiritual blessings in heavenly places in Christ Jesus.” This is true; but we think it does not reach the full meaning of the expression, “In whom we have obtained an inheritance.” The apostle refers to our union with Christ.
We must be in him, in order to obtain the blessing. There is safety in a refuge, but we must be in it in order to enjoy security. There is sap in a tree, and the branch partakes of it; but then it must be in it. If it be separated from the tree, it derives no nourishment from it. This leads us to remark, concerning the Christian’s union with Christ, of which the Scripture speaks so much, that it is twofold,-visible and vital. There is a great distinction between these. Persons may be professedly in him and yet be unfruitful and perish. But all his own people are vitally united to him. They are united by the Holy Spirit, and by a living faith, so that they are one with him. It is only those, therefore, who are vitally united to Christ,-not those who merely profess his name, but those who are vitally united to him,-that can use these words, “In whom we have obtained an inheritance.” And we here also see they were persuaded of this.
They spake not of it by way of conjecture, or opinion, or as a probable thing, but as actually certain. They spake without hesitation or doubt in this matter. Not that all who are united to Christ can use this language. A child may be heir to an inheritance and not know it, from the tenderness of his years or the weakness of his age: still, he is a real heir. So is it with Christians, with all who are vitally united to Christ. All of them have this inheritance, though they cannot all at present speak of their interest in it without hesitation. Yea, there are some among them who write bitter things against themselves, as if they had neither part nor lot in the matter, and as if their hearts were not right in the sight of God. But though all cannot adopt this confident language, yet it may be realized; or where is the propriety of the admonition, “Prove your own selves, examine yourselves whether ye be in the faith,” “giving all diligence, make your calling and election sure”? And in numberless instances it has been actually realized.
Though all do not possess this assurance, yet all desire it. This we believe is essential to grace; not the knowledge of it, but the desire of it. And this is attainable. So also it is useful and profitable. Oh, how will this holy, humble assurance revive the Christian! how will it wean him from the world! how will it smooth the rugged way of life and sweeten the bitter cup of affliction! how does it gild with glory the darkness of the grave! it will remove the fear of death, and make the believer “rejoice in hope of the glory of God.”
May we therefore always be able to say, with Thomas, “My Lord and my God,” and with David, “Thou hast given me the heritage of those that fear thy name.”
God be thanked that ye were the servants of sin, out ye have obeyed from the heart that form of doctrine which was delivered you. - Romans 6:17.
MACKNIGHT and other modern translators have rendered this passage, “Ye have obeyed from the heart that form of doctrine into which ye have been delivered.” The allusion is to melted metal. When this is poured into the mould it does not come out as it went in, but brings out the image of the model; and as it is employed by the Apostle it means that, under the agency of the Spirit, we are softened from our natural hardness to receive Divine impressions, and that we, who were by nature the servants of sin, are fashioned and changed into the very character of the gospel, so that we realize it, embody it, render it visible and palpable; so that we “adorn the doctrine of God our Saviour in all things.” Not by adding anything to it, but by showing what it is in itself.
Yes, whatever the gospel be, we are required to copy it. If the gospel be light we are to be illuminated; if it be salt we are to be seasoned; if it be love we are to be loving and lovely; if it be holiness, how holy and happy ought we to be; if it be truth and grace we are to be truthful and gracious, for truth and grace are to be displayed by us; and our tempers, our speech, and our carriage are to be distinguished by it.
There are some who have clear views and firm convictions, and who are sincere and open in their profession, who are the “children of the light and of the day;” that is, they are all truth; but then they are not kind, not tender, not forbearing, not forgiving; they do not restore a fallen brother in the Spirit of meekness; they despise the day of small things; they are not all the gospel of the grace of God requires.
The perfection of Christian character comes from the union, the harmony, and the proportion of these excellencies.
Why in our zeal for orthodoxy should we renounce charity and candour? Is it not possible to combine these? Why cannot mercy and truth meet together? “Righteousness and peace kiss each other,” in ourselves as well as in our creed. Are we not commanded to “seek the truth and peace;” to “speak the truth in love?” And did not the Apostle exclaim, “Grace be with all them that love our Lord Jesus Christ in sincerity?”
Let us therefore seek to unite all the excellencies of the Christian character, and to display them in the world, in the church, in the family, in all the habitual intercourse of life, and be thus “manifestly the epistles of Christ, known and read of all men;” full of “grace and truth.”
