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Scripture Reading: Eph. 3:9-11, 3:19; 1:4-11; Col. 2:9; Eph. 1:19; Col. 1:29; 1 Cor. 1:24
In these messages our burden is to consider the church in six aspects. First, we need to see the church in eternity past in the purpose and plan of God. Second, we must see the church in the Old Testament types, shadows, and figures. Although it may seem that the church is not mentioned in the Old Testament, in actuality there are many references to the church in the Old Testament in the way of types and figures. A number of positive women in the Old Testament are types of the church. Eve is the first type of the church (Gen. 2:22; 3:20). After Eve come Sarah and Rebekah (17:15-16, 19; 24:15, 64-67). Eventually, we come to the Shulammite in the Song of Songs (6:13). In Eve we see only the origin of the church, but the Shulammite as the counterpart of Solomon is a type of the church in a full way. In addition, the positive buildings in the Old Testament are types of the church, including the ark of Noah, the tabernacle, the temple, and the holy city Jerusalem. In order to study the church, we need to study the stories of all these women and of all these buildings. In a corporate way we may call them the bride and the house, and we may call these two aspects of the church the bridal aspect and the building aspect. The church is a “bride-building.” We need to read and study the stories of all those positive women to know the bridal aspect of the church, and we need to study the stories of all those wonderful buildings to know the building aspect of the church. Eventually, at the end of the entire Scriptures as an ultimate consummation and conclusion, there is a city with two aspects, the bridal aspect and the building aspect. The holy city, New Jerusalem, is the bride, and it is also the tabernacle (3, Rev. 21:9-10).
We also need to see the progress of the church—what transpired with the church and what the church has undergone since the day of Pentecost—and the recovery of the church from the time of the Reformation to the present century. We must also consider the testimony of the church and the church in the future. Altogether these are six main aspects of the church: in eternity past in God’s plan and purpose, in the Old Testament types, in its progress, in its recovery, in its present testimony, and in eternity future.
Almost all the items revealed concerning God’s eternal plan for the church are in two books—Ephesians and Colossians. Ephesians contains the revelation of the Body, while Colossians is the revelation of the Head. If we put these two together, we have the universal man, the Head with the Body. In order to know the Body we must know the Head, and in order to know the Head we need to know the Body. Therefore, if we are going to know Ephesians, we must know Colossians, and if we are going to know Colossians, we must know Ephesians. To know the eternal plan of God concerning the church, we need to come to the book on the Body, Ephesians, with the help of the book on the Head, Colossians.
Ephesians 3:9-11 says, “To enlighten all that they may see what the economy of the mystery is, which throughout the ages has been hidden in God, who created all things, in order that now to the rulers and the authorities in the heavenlies the multifarious wisdom of God might be made known through the church, according to the eternal purpose which He made in Christ Jesus our Lord.” I would ask the young brothers and sisters, if possible, to memorize these three verses. To enlighten in verse 9 means “to bring to light.” In Greek, all is an all-inclusive word, including men, angels, heaven, earth, and the many items of creation.
Verse 9 also speaks of the economy of the mystery. Economy and mystery are two great words in the Bible. A complete dictionary such as Webster’s Dictionary gives the origin of the word economy. Economy is from the Greek word oikonomia. This economy was hidden in God. Before the creation there was only God Himself. At that time only God Himself knew the mystery. Then ever since the time of creation, God never told anyone about His mystery. Throughout the ages this mystery was known only by God Himself; it was something hidden in God as a mystery that not one of the creatures knew, including the angels.
Verse 10 speaks of the rulers and the authorities in the heavenlies and of the multifarious wisdom of God. These also are great matters. Verse 11 mentions the eternal purpose which He made in Christ Jesus our Lord. For purpose we may use the word plan also. The eternal plan, or eternal purpose, is a great matter. This passage speaks of a single aim concerning the church, that is, to make God’s multifarious wisdom known to the rulers and authorities. This is according to the eternal plan which God planned in Christ.
Ephesians 1:8-11 says, “Which He caused to abound to us in all wisdom and prudence, making known to us the mystery of His will according to His good pleasure, which He purposed in Himself, unto the economy of the fullness of the times, to head up all things in Christ, the things in the heavens and the things on the earth, in Him; in whom also we were designated as an inheritance, having been predestinated according to the purpose of the One who works all things according to the counsel of His will.”
In this passage we can see God’s eternal purpose concerning the church. The church is something of God’s economy. The word economy means “an arrangement, an administration, a dispensation, a stewardship.” When we put all these words together—stewardship, dispensation, arrangement, administration—we have an economy. The word economy means very much. It means that God made an arrangement and an administration to do something, which is to dispense Himself to man.
The church is the central matter in God’s economy. To use our human words, the church is God’s “business.” Business is the central matter in an economy. A big corporation has an economy to do a certain business. God also has an economy, and in this economy God’s divine business is the church. God’s economy is to have the church. Therefore, the church is not a small item. Many Christians do not realize the church to such an extent. We may have the thought that the church is merely a gathering of people who were fallen and now are saved and come together to worship God. However, this is too low a thought. If we think this, we have never looked from the heavens, and we have never looked from eternity. If we would look from the heavens and into eternity, we will see that the church is higher than the traditional Christian thought about it. It is the central item of God’s economy. God’s dispensation, administration, arrangement, and governmental stewardship are for the church. We need to realize the church to such an extent.
Because the church is the central item in God’s economy, it was planned by God. The church did not come about by accident or all of a sudden. It was planned by God in eternity past. That is why Ephesians 1:10 mentions God’s economy concerning the church, and 3:11 speaks of the eternal purpose which God made. God purposed and planned to have the church.
The church is something eternal because it is something of the eternal plan of God. Eternal is a matter not only of time but also of nature. Eternal means unlimited in time, but it also refers to the uncreated nature. Anything that is created is not eternal; anything uncreated is eternal. Only God is uncreated, so only God is eternal. If the church were not mingled with God, the church could not be eternal. All created things are merely in time, not in eternity. Only when God Himself mingles with us do we have eternity, the eternal nature.
The church is according to the economy of God; it is the purpose, or plan, of God, and it is eternal. The church is also in God Himself (1:4-5). Verse 5 says, “Predestinating us unto sonship through Jesus Christ to Himself, according to the good pleasure of His will.” Several times the writer of Ephesians uses the word Himself with emphasis, instead of simply Him (v. 9; 2:15; 4:11; 5:2, 27). The church must be something of God and in God Himself. To be in God Himself is the real meaning of the word holy. The wooden boards of the tabernacle became golden by being in the gold. In the same way, to be holy means to be in God.
The church is also something in Christ and for Christ (Rom. 12:5; 1 Cor. 1:30; Gal. 1:22; Eph. 2:6, 10; 3:10-11). I hope that you would remember well these five points: the church is God’s purpose, it is God’s economy, it is eternal, it is in God Himself, and it is in Christ.
God’s intention concerning the church is first to produce many sons with His life (1:5). All these sons have the life of God and inherit all that He is, all that He has, all that He planned, and all that He accomplished. Every member of the church is a son of God and also will eventually be an heir of God. In this sense, God’s intention for the church is to multiply and reproduce Himself, to have a mass reproduction of Himself. If a man has many sons, all these sons are his multiplication. A few years ago, there was only the one man by himself, but today there are many of him—he is the original, and his sons are his duplication and multiplication. The multiplication of God is His family, and His family is the church.
Ephesians 1:5 speaks of the sonship. The real meaning of sonship is the multiplication of God. God is unlimited, but God still needs a great multiplication. After God created Adam, He told him to multiply and replenish the earth, that is, to fill up the earth (Gen. 1:28). God’s intention for the church is to produce many sons, to multiply Himself. John 12:24 tells us that the one grain would become many grains. The many grains are the multiplication, duplication, and reproduction of the one grain.
We need to know the proper spiritual vocabulary, including the word sonship. Sonship indicates that we have the life, birth, and right of inheritance of a son. Birth is one thing, and the birthright is another. Esau and Jacob both had the same birth and the same life, but only one—Jacob—had the birthright. Therefore, Esau had the life of a son but not the full sonship. Sonship is birth plus birthright. All real Christians have the birth of the sons of God, but not all today have the birthright. At least by the time of the New Jerusalem, we all will have the birthright. Before that time, only the overcomers will enjoy the birthright of the sons of God.
Romans 8:16-17 says, “The Spirit Himself witnesses with our spirit that we are children of God. And if children, heirs also; on the one hand, heirs of God; on the other, joint heirs with Christ, if indeed we suffer with Him that we may also be glorified with Him.” There is a difference between children and heirs. Children have the proper birth, but heirs have not only the birth but also the birthright. We must first be the children; then we must become heirs. If we are children without the birthright, we do not have the full sonship.
Through our birth, both in the physical and spiritual realms, we received life. When we were born of our father, we received our father’s life. Through the birthright, however, we receive the inheritance of all that our father is and has. Because we have been born again, we have received the life of God. However, simply because we are children of God does not mean that we are heirs of God. We may be children yet not be heirs. The book of Hebrews helps us to realize what the birthright is. Hebrews does not speak much about the divine birth; rather, it speaks of the birthright. Hebrews 12:15 says, “Looking carefully lest anyone fall away from the grace of God; lest any root of bitterness springing up trouble you, and through this many be defiled.” To fall away from the grace of God does not mean that the one who falls has not been born again. He has been born again, but after someone is born again, there is a possibility that he will fall away from the grace of God.
Verses 16 and 17 continue, “Lest there be any fornicator or profane person like Esau, who for one meal gave up his own birthright. For you know that also afterward, when he desired to inherit the blessing, he was rejected; for he found no place for repentance, even though he sought it with tears.” As those who are born again, there is the possibility for us to enjoy the birthright, but there is also the possibility that we may lose the birthright. Many Christians are in danger of losing the birthright. They are the real children of God, but for a certain period of time they will not be the heirs.
We must remember well that sonship in the Scriptures means birth plus birthright. By the spiritual birth we have received the life of God, but it is by the birthright that we will inherit all that God is, all that God has, all that God has planned, and all that God will accomplish. God is the Father, and He has many things that He has planned and will accomplish. All that God Himself is, all that He has, and all that He has planned and will accomplish together are the inheritance. God’s election, God’s purpose in choosing us, is that we may have His life to become His sons and then inherit Himself as our everything, including all that He has, has planned, and will accomplish. Life plus inheritance added together equals the sonship. This is a very profound item.
Ephesians 1:5 tells us that we are predestinated unto sonship through Jesus Christ to Himself. Here Paul uses a strong word—not only Him but Himself. The phrase to Himself is very meaningful. In Greek it means unto or into Himself. This is not a small matter. Into Himself implies that we must get into God. God predestinated us unto sonship through Christ so that we may get into God. We have seen that sonship means that we receive God’s life into us and will inherit all that God is, all that He has, and all that He will accomplish. Here, though, we have another aspect. Sonship is also for us to get into God. We all have to learn to study the Word carefully and remember phrases such as to Himself.
Every part of verse 5 is important, including predestinating, unto sonship, through Jesus Christ, and to Himself. The last phrase says, “According to the good pleasure of His will.” Here we see the good pleasure of God and the will of God. Verse 6 continues, “To the praise of the glory of His grace, with which He graced us in the Beloved.” Graced us in the Beloved is a hard phrase for the translators of the Bible. There may be no human word except in the original Greek to express the right meaning of this phrase. It means that God made us the very goal and object of His grace. We may translate this phrase as, “Made us the object of His grace in the Beloved.”
God’s intention concerning the church is also that the church may be holy. Ephesians 1:4 says, “Even as He chose us in Him before the foundation of the world to be holy and without blemish before Him in love.” We need to know the proper, full, and deeper meaning of the word holy in the Scriptures. Even up to the present day in Christianity this word is not understood in a full way. The ultimate consummation of the Bible is a holy city, corresponding to the word holy in this verse. The purpose of God’s election and choosing is to make us holy. On the one hand, to be holy is to be separated unto God, but this is its superficial meaning. The deeper meaning of holy is to be mingled with God. We have to be mingled and overlaid with God in His holy and divine nature (2 Pet. 1:4), just as the items in the tabernacle were overlaid with gold. The furniture in the Holy Place and the Holy of Holies in the tabernacle appeared to be golden, not wooden. However, we should not say that there was no wood. Rather, all the wooden furnishings had one appearance, that is, the appearance of gold. Therefore, we may say that all those wooden items became golden; that is, they became holy.
Gold signifies the divine nature as God’s holiness. God is holy; that is His nature. In Revelation 21 we are told that the holy city, New Jerusalem, is golden. That the city itself is golden indicates that it is holy. To be separated unto God is only the beginning. We are separated for the purpose of being overlaid with gold, that is, overlaid with God. To be holy, we must be mingled with God. To be holy is not only to be separated unto God, but even the more to be in God, to be overlaid with God, to be mingled with God, just as the wooden boards of the tabernacle were in the gold by being overlaid with gold. In order to be in God we must be overlaid with God. The little word in is used many times in the New Testament for this purpose; we are in God, in Christ, in the Holy Spirit, in Himself, and He is in us. The proper meaning of being holy is that we are made to be in God.
Ephesians 1:4 says that we are holy and without blemish before Him in love. To be without blemish does not mean that we are perfect. Even if we seem to be perfect and holy, we still have blemishes if we are not overlaid with God. If someone were to bring to the tabernacle a board that was perfect, clean, and good but not overlaid with gold, it would be considered blemished. Only after it is overlaid with gold can it be without blemish.
To be without blemish also means that we are fully corresponding to what God desires, that we satisfy God’s desire in a full way. A sister may love her guests very much and cook many good things for them, but if what she prepares does not match their desire, it is blemished. In the same way, to be holy and without blemish before God means that we fully satisfy God’s desire. The church with the sonship, being holy and without blemish, fully satisfies God’s desire. One day we will see the reality of this. The New Jerusalem will be the real sonship, the real holiness, and that which is truly without blemish before God.
The foregoing items of God’s intention concerning the church are on the positive side. On the negative side, the church deals with the enemy of God. In Ephesians 1 there is the positive side, the positive aspect of the church, while in chapter 3 there is the negative side related to the enemy. Through the church God’s multifarious wisdom is made known to the rulers and authorities, and the enemy is subdued (v. 10). If there were not such an evil one in the universe, God’s wisdom would not need to be manifested. It is through all the troubles rendered by Satan that God has the opportunity to show forth His wisdom. This whole universe has been damaged, but God is willing for it to be damaged, because He has His purpose. God needs such an evil one as Satan to damage the universe so that God’s wisdom may be fully manifested. Every damage from Satan is a good opportunity to display God’s wisdom.
We should never be afraid of troubles or damage in the church. Whenever there is a troubling to the church, we must go to God and say, “God, we praise and thank You. Here is a good chance for You to show forth something.” Eventually, we will see that a glorious church will come out. Many “stories” have been inserted into the history of the church. Some are happy, but others seem sorrowful. If we consider the condition of the church, we may be bothered. Problems come from the brothers, and they come from the sisters. If we have the vision, however, we will always be happy. Praise the Lord, the more troubles there are, the more opportunities there are to display the Lord’s wisdom.
We need to thank the Lord that He gives us many troublesome brothers and sisters. God’s wisdom is made manifest through, by, in, and with all the problems. The Lord Jesus told the Jews, “Destroy this temple, and in three days I will raise it up” (John 2:19). Their destroying simply gave the Lord the opportunity to build up something greater than what was destroyed. Therefore, in God’s view the situation is glorious. In our dictionary troublesome is a good word, not a bad word. We have to change our way of thinking. Troublesome actually means wonderful. All the “troublesome” brothers and sisters are wonderful. Without them God’s wisdom could not be manifest. I have been a Christian and have worked for the Lord for many years. Many times I was disappointed by certain brothers. However, one day in the New Jerusalem we will see those brothers, and we will marvel at what kind of wonderful persons they have become.
All the above items are related to God’s purpose, aim, goal, and intention. Moreover, in order to have a business, an economy, we need three things. First, we need the capital, the finances, the funds. Without the capital, we can do nothing. Then we also need the power, the strength, to run our corporation. Third, we need the wisdom, the best way, to do things. We may have the biggest corporation with the most capital, but if we do not have the power, we can do nothing. Likewise, if we have the capital and the power but not the wisdom to run the corporation in the right way, the corporation will become bankrupt. A successful corporation needs the capital, the power, and the way, the wisdom. In the two books of Ephesians and Colossians we can see these three matters for God’s economy, His administration and “corporation.”
The capital in God’s economy is God Himself. Ephesians 3:19 says that the church is filled unto all the fullness of God. God Himself is the finance. He Himself is the greatest capital with which He runs His business. The fullness of God in the church is the fullness of the Godhead that dwells in Christ bodily (Col. 2:9). Therefore, the fullness of God, that is, God Himself with all that He is, is the very capital, the finance, of His economy.
In these two books we also have the power. Ephesians 1:19 and 20 speak of the surpassing greatness of His power toward us who believe, according to the operation of the might of His strength, which He caused to operate in Christ in raising Him from the dead and seating Him at His right hand in the heavenlies. This is the divine power. Moreover, the apostle Paul tells us that the power for him to minister was an inward energizing power (Col. 1:29). There was something within Paul that energized him all the time, and he served and ministered by this power.
Moreover, the wisdom for God’s economy is Christ as the wisdom of God. First Corinthians 1:24 tells us that Christ is the power of God and the wisdom of God. Therefore, God Himself, God’s divine power, and God’s divine, multifarious wisdom are the three items for God’s economy. God’s economy, His corporation, is carried out by God Himself as the capital, God’s divine power, and God’s divine wisdom as the way. Praise the Lord, the church is the very center of this economy! God carries out this economy—that is, He produces the church—with Himself as the capital, by His own divine power, and according to His own divine way, His divine wisdom.
