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EPISTLE TO EPHESUS
THOUGH all the seven Churches of Asia Minor are separately addressed in a way suited to their respective states, yet what is spoken to them may fitly be applied to all other Churches, so far as their states agree with those which are here portrayed. And we the rather say this, because at the close of every epistle the same admonition is repeated; “He that hath ears to hear, let him hear”—not what the Spirit saith unto this or that particular Church, but “what the Spirit saith unto the Churches.” And here you cannot but perceive, that, though the Lord Jesus is represented as dictating all the epistles, it is by his Holy Spirit that he dictates them: for, in every one of them you are called to receive “what the Holy Spirit saith unto the Churches.” Nor can you fail to notice, that, in every one of the epistles, the promises are made to those only who overcome. It will be proper, therefore, especially in this first epistle, that we distinctly consider,
I. The character to whom the promise is made—
The whole of the Christian life is a state of conflict—
[This appears most strongly marked in this address to the Church of Ephesus. The very terms “labour and patience” clearly shew that they had had much to do, and much to suffer, and much to maintain in continued exercise. And who needs be told how great a labour it is to “mortify the flesh with the affections and lusts,” and to “run with patience the race that is set before us?” or, who needs to be informed, that persecution is hard to bear, even though we be not “called to resist unto blood?” The hatred and contempt of the world, and, above all, of our own friends and relatives, are far from pleasing to flesh and blood: and yet there is no child of God that can escape this minor sacrifice, even though he be not exposed to suffer loss in respect of his life or liberty. A person floating down the stream is unconscious of the rapidity of a current; but if he have to swim against the stream, he finds it no easy matter to proceed. So the persons who are content to move with the world, find little difficulty in their way; but those who will resist the world, and the flesh, and the devil, shall find that they have a continual conflict to maintain; and more especially when they attempt to “keep themselves in the love of God [Note: Jude, ver. 21.].” One would think, that, considering what mercies we experience every day and hour at the Lord’s hands, it would be no difficult matter to preserve upon our souls a becoming sense of his love. But the heart is sadly prone to backslide from God. To avoid any thing grossly evil, and to persevere in the observance of outward duties, is comparatively easy: but to walk with God, to set ourselves as in his immediate presence, to preserve throughout the day habitual fellowship with him, to have our souls so filled with love to him as to regard nothing but his approbation, and to do nothing but for his glory, this is a state of mind which it is extremely difficult to maintain. But]
To those only who overcome in this conflict are the promises made—
[To “run well for a season” only, will avail us nothing: on the contrary, if at any time we cease to press forward, “our latter end will be worse than our beginning.” The same occasion for conflict will exist as long as we continue in the body; and every victory should encourage our efforts for still further conquests. We must “never be weary in welldoing: for then only shall we reap, if,” during the season appointed for our labour, “we faint not.” “We must endure unto the end,” if ever we would be saved.]
Nor will this appear a hard condition, if we duly consider,
II. The promise itself—
From the tree of life in Paradise were our first parents, and all their posterity, shut out—
[Our first parents were permitted to eat of the tree of life: and it was to them a pledge of eternal life, as long as they should retain their innocence, and live obedient to their God. But, when they had sinned, this was no longer a pledge of life to them: and they, in going to it any longer under that character, would only have deceived their own souls. Hence God drove them out of Paradise; and set cherubims, with a flaming sword, at the entrance of the garden, to prevent their return to it, and to keep them especially from the tree of life [Note: Gen_3:22-24.]. Not that God intended wholly and eternally to cut them off from all hopes of life. On the contrary, he revealed to them, that One should in due time spring from the woman, and effect, both for them and their posterity, a deliverance from the evils in which they were involved. He told them, that “the Seed of the woman should enter the lists with their great adversary, and bruise the serpent’s head.” True, indeed, he should himself die in the conflict; but “through death he should destroy him who had the power of death, and deliver those” whom that powerful adversary had enslaved.]
Through that adorable Saviour is there a way of access once more opened to the tree of life—
[The tree of life now grows in the paradise that is above. It is “a tree that bears twelve manner of fruits [Note: Rev_22:2.],” suited to every appetite, and sufficient for us under every state and condition of life. Even “the very leaves of it are effectual for the healing of all the nations of the world [Note: Rev_22:2.].” To that, even in this world, may every valiant soldier have access; and from it shall he derive all that support to his soul which it afforded to our first parents in their state of innocence: and every fruit that he gathers from it shall be to him a pledge that he shall eternally enjoy all the blessings of salvation: yes, even here shall it be to him “an earnest of his everlasting inheritance.” My dear brethren, this privilege is ours, if we fight a good fight; and when we have finally vanquished our spiritual enemies, we shall go and sit under the shadow of this tree to all eternity. O! who can conceive the exquisiteness of the flavour of its fruits, when we shall gather them in the immediate presence of our God? Who shall say what it is to see our God face to face; what, to hear and taste the expressions of his love; what, to behold and participate his glory? And who can conceive what a zest it will give to all our joys, to know that they are secured to us for ever; and that, when once we are in that paradise, we shall go no more out? Well: this, believer, is held forth to thee as the reward of victory: and it shall surely be accorded to thee, if thou hold out unto the end. Only “be faithful unto death, and God will give thee the crown of life.”]
Application—
Let me, however, offer to thee a salutary caution:
1. Learn to have just views of your reward—
[The reward is held forth to those who overcome. But you must not overlook the terms in which the promise is made: “To him that overcometh will I give.” Eternal life is the gift of God, from first to last. “Death is the wages of sin; but eternal life is the gift of God, through Jesus Christ our Lord.” Our being called to maintain a conflict does not render it at all the less a free gift: our conflicts can never merit it; they can only prepare us for it, even as a medicinal process may prepare the body for the enjoyment of perfect health. When our Lord said, “Labour for the meat which endureth unto everlasting life,” he added, “which the Son of man shall give unto you.” The gift will not be the less free because we labour for it; but, by the imposing of that condition, a distinction is made which to all eternity will justify God in the bestowment of his gifts. Never, then, imagine that your conflicts, however arduous, will deserve life: they will only “render you meet for” the enjoyment of heaven; and evince, that, in the communication of his blessings, God does put a difference between the evil and the good. If it be said, that “they who do God’s commandments are said to have a right to the tree of life [Note: Rev_22:14.],” I grant it: but it is a right founded only on the promise of your God. Your merit, in your best estate, is found only in hell: it is the grace of God alone that exalts any soul of man to heaven.]
2. Never relax your efforts for the obtaining of it—
[Unhappily, many are but little aware what enemies they have to contend with. Men are extremely blind to their besetting sins. All of us discover this in others: but few are conscious of it in themselves. This, then, I would say to you: Learn, from the very weaknesses of others, to distrust yourselves: and beg of God to shew you what are those peculiar lusts which you are most concerned to discover and withstand in your own hearts. It is very painful to see how grievously persons, on the whole pious, often fail in some particular disposition or habit. We all take too partial a view of our duty: and not a few remain so much under the power of some unsubdued corruption, that we are constrained to doubt what their state will be in the eternal world. I must, therefore, entreat you all to search out your besetting sin; and to “fight, as it were, neither with small nor great, but with the king of Israel.” If you overcome your enemy on that point, there will be little doubt of your vanquishing him on every other. But remember, the conflict must be maintained even to the end; and then only must you put off your armour, when God calls you from this field of battle, to the full enjoyment of your reward.