things were created by him, and for him," (Colossians 1:16). God not
speaking of Him as "the Savior of the Body" it is intimated that He is the Savior of none else, which is clearly confirmed by "therefore I endure all things for the elect's sake, that they may also obtain the salvation which is in Christ Jesus with eternal glory" (2 Timothy 2:10): note, not merely, "Salvation" indefinitely, but "the salvation" decreed by God for His own. Nor does "we trust in the living God, who is the Savior of all men, specially of those that believe" (1 Timothy 4:10) in any ways clash with this: the "living God" has reference to the Father, and "Savior" is more correctly rendered "Preserver" in Baxter's Interlinear.
Now this "salvation" which God has decreed for His elect, viewed as fallen in Adam, may be summed up under two heads: from the guilt and penalty of sin, and from its dominion and power, these having to do, respectively, with the legal and experimental sides. They are accomplished in time by what Christ did for us, and by what the Spirit works in us. Of the former it is written, "For God has not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ" (1 Thessalonians 5:9); of the latter we read "God has from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth" (1 Thessalonians 2:13). It is by the latter we obtain evidence and assurance of the former: "Knowing, brethren beloved, your election of God.
For our gospel came not unto you in word only, but also in power and in the Holy Spirit" (1 Thessalonians 1:4, 5). When our salvation from sin is consummated we shall be delivered from the very presence of it.
4. God's design in our election was that we should be for Christ: "All things were created by him, and for him," (Colossians 1:16). God not only chose us in Christ and predestined us unto sonship through Him, but gave us to Him, so that Christ was likewise the end of God's purpose in choosing to perfect holiness and adoption. God having a natural Son, the second person in the Trinity, whom He designed to make visible in human nature, through an union of it to His Son, did
decree for His greater glory to ordain us unto the adoption of sons to Him and as brethren unto Him, so that He should not be alone, but rather "the firstborn among many brethren." As in Zechariah 13:7 the man Christ Jesus is designated Jehovah's "fellow," so from Psalm 45:7 we learn that God predestined others to be for his Son, to be His companions: "Has anointed you above your fellows.
The subject of the divine decrees is so vast in its range (whether we look backward or forward) and so comprehensive in its scope (when we contemplate all that is involved and included in it), that it is far from being an easy task to present a summarized sketch (which is as high as this writer aspires) of the same; and when attempt is made to furnish an orderly outline and deal separately with its most essential and distinctive features, it is almost impossible to prevent a measure of overlapping; yet if such repetition renders it easier for the reader to take in the prime aspects, our object will be accomplished. Part of what we now wish to contemplate in connection with God's design in our election was somewhat anticipated—unavoidably so—in the chapter on the nature of election, when, in showing that God's original intention was anterior to His foreview of our fall, we touched upon the positive side of His design.
We have sought to point out the infinite distance between the creature and the Creator, the high and lofty One, and that because of the mutability of our first estate by nature there was a necessity of super creation grace if the condition and standing of either men or angels was to be immutably fixed, which God was pleased to appoint by an election of grace. And therefore did God by that election also ordain those whom He singled out unto a super-creation union with Himself and communication of Himself, as our highest and ultimate end, which is far above that relation we had to Him by mere creation; this being accomplished by and through Christ. "Yet to us there is one God, the Father, of whom are all things, and we unto Him and one Lord, Jesus Christ, through whom are all things, and we through Him" (1 Corinthians 8:6, ASV.). Let us note first the discriminating language used in this verse: there is a pointed difference made here
between the "us" and the "all things," as of a select and special company, which is repeated in the second half of the verse.
We and all other things are from the Father—"of Him" or by His will and power, as the originating cause: this is common to "us" and all of His creatures. But the "we" He speaks of as a severed remnant, set apart to some higher excellency and dignity, and this special company is also referred to as "we through Him" (the Lord Jesus) in contrast from the "through whom are all things." The A.V. gives "one God, the Father, of whom are all things, and we in (Greek His) Him," which is quite warrantable, the reference there being to God's taking us into Himself out of a special love and by a special union with Himself: compare "the church of the Thessalonians which is in God the Father" (1 Thessalonians 1:1). But the Greek also imports our being singled out unto His glory, "for Him": our being in Him is the foundation of our being for Him The distinction to which we have just adverted receives further illustration and confirmation in "One God and Father of all, who is above all, and through all, and in you all" (Ephesians 4:6). Here again we find the same difference used about the phrases of the all things and the us. Of the all things God is said to be "above all," whereby we understand the sublimity and transcendence of the divine nature and essence as being infinitely superior to that being which all creatures have by participation from Him. Yet, second, the transcendent One is also imminent, near to, piercing "through" all creatures. He is present with all, yet holding a different being from all—as the air permeates all our dwellings, be they palaces or hovels. But third, when it comes to the saints, it is "in you all": this is sovereign grace making them to differ from all the rest. God is so united to them as to be made one with them, in a special manner and by a special relationship.
How amazing is that grace which has taken such creatures as we are into union with One so elevated and ineffable as God is! This is the very summit of our privilege and happiness. If we compare Isaiah 57:15 with 66:1, 2 we shall see how God Himself has there emphasized both the sublimity and the transcendence of His own
person and the marvel and measure of His grace toward us. In the former God speaks of Himself as "the high and lofty One that inhabits eternity, whose name is holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit"; while in the other He declares "The Heaven is my throne and the earth is my footstool. . .but to this man will I look even to him that is poor and of a contrite spirit." How this demonstrates the infinite condescension of His favor that picks up animated dust, indwells us, communicates Himself to us as to none others: we have a participation of Him such as the angels have not!
Before proceeding further with our exposition of 1 Corinthians 8:6 so far as it bears upon our present subject, perhaps we should digress for a moment and make a brief remark upon the words "But to us there is but one God, the Father," which has been grossly perverted by those who deny a trinity of persons in the Godhead. The term "Father" here (as in Matthew 5:16; James 3:9, etc.) is not used of the first person in contradistinction to the second and third, but refers to God as God, to the Divine nature as such. If it could be shown from this verse that Christ is not God in the most absolute sense (see Titus 2:13), then by parity of reason it necessarily follows that "one Lord" would deny the Father is Lord, giving the lie to Revelation 11:15, etc. The main thought of 1 Corinthians 8:6 becomes quite intelligible when we perceive that this verse furnishes a perfect antithesis and opposition to the false devices of the heathen religion mentioned in verse 5.
Among the pagans there were many "gods" or supreme deities and many "lords" or middle persons and mediators. But Christians have only one supreme Deity, the Triune God, and only one Mediator, the Lord Jesus Christ (cf. John 17:3). Christ has a double "Lordship." First a natural, essential, underived one, belonging to Him considered simply as the second person of the Trinity. Second (to which 1 Corinthians 8:6 refers), a derived, economical and dispensatory Lordship, received by commission from God, considered as God-man. It was to this allusion was made previously,
wherein it was stated that God decreed the man Christ Jesus should be taken into union with His Son, and so appointed Him His "sovereign end." The administration of the universe has been placed under Him: all power is committed to Him (John 5:22, 27; Acts 2:36; Hebrews 1:2). Christ as God-man has equal authority with God (John 5:23), yet under Him, as Corinthians 3:23, "ask of Me" (Psalm 2:8), Philippians 2:11 shows.
The next thing in I Corinthians 8:6 we would dwell upon is the clause "and we in Him" (Greek) or as the margin has it "we for Him." Such a supernatural union with God and communication of God is His ultimate design towards us in His choosing of us. Hence it is that we so often read that "for the Lord has chosen Jacob unto Himself, and Israel for His peculiar treasure" (Psalm 135:4). "This people have I formed for myself' (Isaiah 43:21). "I have reserved to myself seven thousand men" (Romans 11:4). This choosing of us is not merely a setting apart from all others to be His peculiar treasure (Exod. 19:5), nor only that God has separated us for His peculiar worship and service to be holy unto Himself (Jeremiah 2:3), nor only that we should show forth His praise (Isaiah 43:21), for even the wicked shall do that (Proverbs 16:4; Philippians 2:11); but we are peculiarly for Himself and His glory, wholly in a way of grace and loving kindness.
All that which grace can do for us in communicating God Himself to us, and all that He will do for us unto the magnifying of His glory, arises wholly out of the free favor He shows us. In other words, God will have no more glory in us and on us, than arises out of what He bestows in grace upon us, so that our happiness as the effect will extend as far as His own glory as the end. How wondrous, how grand, how inexpressibly blessed, that God's glory in us should not be severed in anything from our good: God has so ordered things that not only are the two things inseparable, but co-extensive. If, therefore, God has designed to have a manifestative glory unto the uttermost, He will show forth unto us grace unto the uttermost. It is not merely that God bestows gifts, showers blessings, but
communicates to us Himself to the utmost that we as creatures are capacitated for.
This is so far above poor human reason that nothing but faith can apprehend it, that we are yet to be "filled with all the fullness of God" (Ephesians 3:19). In communicating Himself, God communicates the whole of Himself, whether of His divine perfections so far as to bless us therewith, or of all three persons, Father, Son, and Holy Spirit, for us to enjoy and have fellowship with. All in God shall as truly serve to make the elect blessed (according to a creature capacity) as serves to make Him blessed in His own immense infinity. If we have God Himself, and the whole of Himself, then are we "heirs of God" (Romans 8:17), for we are "joint heirs with Christ"; and that God Himself is Christ's inheritance is proved by His own declaration "the Lord is the portion of mine inheritance" (Psalm 16:5). More than this we cannot have or wish: "He who overcomes shall inherit all things; and I will be his God, and he shall be my son" (Rev. 21:7).
In consequence of having chosen us for Himself, God reserves Himself for us, and all that is in Him. If Romans 11:4 speaks of God's having "reserved to himself" the elect (see v. 5 and note the "also"), so 1 Peter 1:4 tells that God is "reserved in Heaven for us" as is clear from the fact that God Himself is our "inheritance," and none shall share in this wondrous inheritance but the destined heirs. And there He waits, as it were, until such time as we are gathered to Himself. There He has waited throughout the centuries, suffering the great ones of each generation to pass by, reserving Himself (as in election He did design) for His saints—"as if a great prince in a dream or vision should see the image of a woman yet to be born, and should so fall in love with his foreview of her that he should reserve himself until she is born and grown up, and will not think of or entertain any other love" (T. Goodwin). Christian reader, if God has such love for you, what ought to be your love to Him! If He has given Himself wholly to you, how entire should be your dedication unto Him!
When God has brought us safely through all the trials and troubles of this lower world to Heaven, then will He make it manifest that His first and ultimate design in electing us was for Himself, and therefore our first welcome there will be a presenting of us to Himself: "Now unto him that is able to keep you from falling, and to present you faultless before the presence of His glory with exceeding joy" (Jude 24), which is here mentioned that we might praise and give Him glory beforehand. The reference here is (we believe) not to Christ (that we have in Ephesians 5:27; Hebrews 2:13), but to the Father Himself, as "the presence of his glory" intimates, that being what we are "presented" before. It is the same Person who presents us to Himself whose glory it is. This is further borne out by "to the only wise God our Savior [note the "Father" is distinctly called "our Savior" in Titus 3:4] be glory and majesty, dominion and power, now and ever. Amen" (v. 25), all which attributes are those of God the Father in the usual current of doxologies.
God will present us to Himself "with exceeding joy." This "presentation" takes place at the first coming of each individual saint into Heaven, though it will be more formally repeated when the entire election of grace arrive there. As we on our part—and with good reason—shall rejoice, so God on His part, too. He is pleased to present us with great joy to Himself, as making our entrance into Heaven more His own concern than it is ours. This presenting us to Himself "before the presence of His glory" is a matter of great joy to Himself to have us so with Himself: as parents are overjoyed when children long absent return home to them—compare the joy of the Father in Luke 15. It is because His purpose is accomplished, His eternal design realized, His glory secured, that He rejoices. With this agrees, "He will rejoice over you with joy; he will rest in his love: he will joy over you with singing" (Zephaniah 3:17). It was for Himself God first chose us as His ultimate end, and this is now perfected.
Another Scripture which teaches that God has chosen His people for Himself is "Having predestined us unto the adoption of children by Christ to himself" (Ephesians 1:5). The Greek word rendered "to
Himself" may as indifferently (with a variation of the aspirate) be rendered "for Him," so that with equal warrant and propriety we may understand it, first, as relating to God the Father, He having predestined us to Himself as His ultimate end of this adoption; or second, to Jesus Christ, who is also one end in God thus predestinating us unto adoption. That the preposition His often signifies "for" as denoting the end or final cause, appears from many places: for example, in the very next verse, "to [or "for"] the praise of the glory of His grace" as His grand design; so too in Romans 11:36 "to Him" (or "for Him") are all things." We shall therefore take this expression in its most comprehensive sense and give it a twofold meaning according to its context and the analogy of faith.
God's having predestined us "to Himself" is not to be understood as referring primarily or alone to adopting us as sons to Himself, but as denoting distinctly and immediately His having elected and predestined us to His own great and glorious self, and for His great and blessed Son. In other words, the clause we are now considering points to another and larger end of His predestinating us than simply our adoption; although that be mentioned as a special end, yet it is but a lower and subordinate end in comparison with God's predestinating us to Himself. First, He chose us in Christ unto an impeccable holiness which would satisfy His own nature; in addition, He predestined us unto the honor and glory of adoption; but over and above all, His grace reached to the utmost extent by predestinating us to Himself—the meaning and marvel of which we have already dwelt upon.
God's having predestined us "to Himself" denotes a special propriety in us. The cattle upon a thousand hills are His, and they honor Him in their kind (Isaiah 43:20), but the Church is His peculiar treasure and medium of glory. The elect are consecrated to Him out of the whole in a peculiar way: "Israel was holiness unto the Lord, and the first fruits of his increase" (Jeremiah 2:3), which denotes His consecrating them to Himself, as the type in Numbers 18 explains it. Christ made a great matter of this in God's taking us to be His: "I
pray not for the world, but for them which you have given me; for they are your" (John 17:9); so too the apostle Paul emphasized the same note in "The Lord knows them that are his" (2 Timothy 2:19). It denotes too a choosing of us to be holy before Him, as consecrating us unto His service and worship, which is specially instanced in Romans 11:4, where the "I have reserved to Myself" is in contrast from the rest which He left to the worshiping of Baal. But above all, it imports His taking us into the nearest oneness and communion with and participation of Himself.
Consider now the phrase in Ephesians 1:5 as meaning "for Him," that is, for Jesus Christ. The Greek words autos and hautos are used promiscuously, either for "him" or "himself," so that we are not straining it at all in rendering "for Him." It is in the prepositions which are used with reference to Christ in connection with the Church's relation to Him that His glory is told out: they are in Him, through Him, for Him. Each of these is employed here in Ephesians 1:4, 5 and in that order: we were chosen in Him as our Head, predestined to adoption through Him as the means of our sonship, and appointed for Him as an end—the honor of Christ as well as the glory of His own grace was made God's aim in His predestinating of us. The same three things are attributed to Christ in connection with creation and providence: see Greek of Colossians 1:16. But it is of God the Father alone, as the fountain, we read "of Him" (the Originator) (Romans 11:36; 1 Corinthians 8:6; 2 Corinthians 5:18).
First God decreed that His own dear Son should be made visibly glorious in a human nature, through an union with it to His own person; and then for His greater glory God decreed us to be adopted sons through Him, as brethren unto Him, for God would not His Son in humanity should be alone, but have "fellows" or companions to enhance His glory. First, by His comparison with them, for He is "anointed above His fellows" (Psalm 45:7), being "the firstborn among many brethren" (Romans 8:29). Second, God gave to His Son an unique honor and matchless glory by ordaining Him to be Godman, and for the enhancing of the same He ordained that there