2 Every Spiritual Blessing Ours in Christ

Every Spiritual Blessing Ours in Christ

Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ.  (Eph_1:3)
Living day by day by grace is essentially about developing an intimate relationship with the Lord. "But now in Christ Jesus you who once were far off have been brought near by the blood of Christ." We have considered some of the radical extent of that intimacy through the intriguing phrase "in Christ." "You also have become dead to the law through the body of Christ, that you may be married to another, even to Him who was raised from the dead" (Rom_7:4). Through this profound uniting with Christ, astounding spiritual riches are now ours.
This is why Paul offered grateful praise to the Lord: "Blessed be the God and Father of our Lord Jesus Christ." Paul's thanksgiving was for what the Father has given to us: "who has blessed us." Notice, the verb is in the past tense — this has already happened. What is it that has already been given to us? It is "every spiritual blessing in the heavenly places." Think of it. This truth is staggering in its implications. Every grace resource that heaven has to offer is already ours here on earth. This does not mean that we are fully aware of all that has been given to us. Certainly, it does not mean that we are experiencing all of these blessings. Yet, it does mean that they are all ours to draw upon for fullness of life here on earth!
The reason these rich blessings are ours is that they all reside in Christ. In Christ is forgiveness, righteousness, and wisdom. Also, love, joy, and peace are found in Him. In Christ dwell victory, discernment, and courage. Moreover, compassion, strength, and perseverance are part of who He is. All this and far more is found in Christ. "For it pleased the Father that in Him [in Christ] all the fullness should dwell" (Col_1:19). Now, we dwell in the place ("in Christ") where all of this richness resides: "who has blessed us with every spiritual blessing in the heavenly places in Christ." All these spiritual resources of the kingdom of heaven are now ours "in Christ." "And of His fullness we have all received, and grace for [upon] grace" (Joh_1:16).

Dear Father, I too want to bless You for bestowing all of this richness upon me. Lord, forgive me for the spiritual poverty that I too often experience. Teach me to draw upon these limitless treasures of Your grace. I want to honor You with an abundant walk in Christ's fullness, Amen.

Intimacy of Relationship in Christ

Intimacy of Relationship in Christ

But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. (Eph_2:13) We have begun to see that the new covenant of grace is a covenant of relationship. The simple phrase "in Christ" indicates the extent of the intimacy that is available by grace. "In Christ" is where we live spiritually. It is also how we live. As sure as a fish is in the ocean and lives on the resources of the ocean, we are "in Christ" and live on the resources of Christ. As sure as a unborn child is in the mother and lives on the life of the mother, we are "in Christ" and live on the life of Christ. We who believe in Jesus are not only "brought near by the blood of Christ. (Eph_2:13), we are joined to Him in a "united closeness," like a body is to its head. "He is the head of the body, the church" (Col_1:18). We can relate to the Lord Jesus more closely than the members of our physical body relate to our physical head. We can look to Jesus for direction and coordination. We can depend upon Him for planning, guiding, and timing in our entire lives. We can anticipate that He will monitor, maintain, and adjust our situations. This union of intimacy is also like a vine and its branches. "I am the vine, you are the branches" (Joh_15:5). We can look to Christ for our very life source. We don't have to produce a life on our own. We can concentrate on abiding (depending) on Him. He makes our lives fruitful and effective. The intimate relationship the Lord wants to develop with us is also likened to the joining of a husband and a wife. "You also have become dead to the law through the body of Christ, that you may be married to another, even to Him who was raised from the dead" (Rom_7:4). We can count upon Jesus to love us faithfully and sacrificially. We can rest in His constant companionship, never leaving us for any reason throughout our pilgrimage here on earth. What blessings are ours for time and eternity "in Christ." Joined intimately to Christ, nothing can separate us from the love and kindness that He has for us: "For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord. . . that in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus" (Rom_8:38-39 and Eph_2:7).

Lord Jesus, I am overwhelmed by the intimacy that is available to me, now that I am united to You. Lord, I want to depend upon You as my Vine, follow You as my head, and love You as my bridegroom. Lord, please continue to reveal to me the implications of being joined to You for all time and eternity, in Your holy name I pray, Amen.

The New Covenant of Grace: A Covenant of Relationship

The New Covenant of Grace: A Covenant of Relationship 

In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace . . . But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. (Eph_1:7; Eph_2:13) The ultimate blessing of the new covenant of grace is that it allows people to develop an intimate relationship with the true and living God. We began our personal history greatly separated from God: "you who once were far off." How could we ever comprehend the "vast relational distance" that our sins brought between us and the Lord? We could not relate to God. We could not talk to Him or enjoy His presence. We were "without Christ . . having no hope and without God in the world" (Eph_2:12). Therefore, we were "alienated from the life of God" (Eph_4:18). Then, "according to the riches of His grace," we found "forgiveness of sins," as Jesus shed His blood unto death to pay the redemption price. "In Him we have redemption through His blood." Now, the entire picture is drastically changed. "But now in Christ Jesus you who once were far off have been brought near by the blood of Christ." We are no longer alienated from God. "Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God" (Eph_2:19). We are now members of God's family. We are His beloved children. "And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying out, 'Abba, Father!'" (Gal_4:6). By the work of the Holy Spirit in our hearts, we cry out intimately to the Lord God as our "Heavenly Papa!" "You received the Spirit of adoption by whom we cry out, 'Abba, Father.' The Spirit Himself bears witness with our spirit that we are children of God" (Rom_8:15-16). As we cry out "Abba," the Holy Spirit, who dwells within us, gives us a deep internal, spiritual confirmation that we truly are God's children. Our heavenly Father wants to build a close relationship with us, His children. He wants us to know His love. "The love of God has been poured out in our hearts by the Holy Spirit who was given to us" (Rom_5:5). Also, God wants us to respond in love to Him. " We love Him because He first loved us" (1Jo_4:19). He wants us to call upon Him, that He might respond to us. "Call to Me, and I will answer you" (Jeremiah 33:3). He wants us to empty our heart unto Him. "Pour out your heart before Him" (Psa_62:8). By God's grace, the way for intimacy is now open to us.

Dear Abba, Father, I thank You for washing away my sins. I praise You for bringing me close to You. I desire to grow in intimacy with You. Help me to see Your love more clearly, that I might respond in stronger love to You. Remind me to cry out to You consistently and to pour out my heart honestly, all by the blood of Christ, Amen.

1 Salvation

1. Salvation 

-Arthur W Pink

In 1929 we wrote a booklet entitled "A Threefold Salvation" based upon the instruction we had received during our spiritual infancy. Like most of that early teaching, it was defective because inadequate. As we continued our study of God’s Word further light has been granted us on this subject — yet alas how ignorant we still are — and this has enabled us to see that, in the past, we had started at the wrong point, for instead of beginning at the beginning, we commenced almost in the middle. instead of salvation from sin being threefold, as we once supposed, we now perceive it to be fourfold. How good is the Lord in vouchsafing us additional light, yet it is now our duty to walk therein, and, as Providence affords us opportunity, to give it out. May the Holy Spirit so graciously guide us that God may be glorified and His people edified. The subject of God’s "so-great-salvation" (Heb_2:3), as it is revealed to us in the Scriptures and made known in Christian experience, is worthy of a life’s study. Any one who supposes that there is now no longer any need for him to prayerfully search for a fuller understanding of the same needs to ponder "If any man think he knoweth anything, he knoweth nothing yet as he ought to know" (1Co_8:2). The fact is that the moment any of us really takes it for granted that he already knows all that there is to be known on any subject treated of in Holy Writ, he at once cuts himself off from any further light thereon. That which is most needed by all of us in order to a better understanding of Divine things is not a brilliant intellect, but a truly humble heart and a teachable spirit, and for that we would daily and fervently pray, for we possess it not by nature. The subject of Divine salvation has, sad to say, provoked age-long controversy and bitter contentions even among Christians. There is comparatively little agreement even upon this elementary vet vital truth. Some have insisted that salvation is by Divine grace, others have argued that it is by human endeavor. A number have sought to defend the middle position, and while allowing that the salvation of a lost sinner must be by Divine grace, were not willing to concede that it is by Divine grace alone, alleging that God’s grace must be plussed by something from the creature, and very varied have been the opinions of what that ‘something must be — baptism, church-membership, the performing of good works, holding out faithful to the end, etc. On the other hand, there are those who not only grant that salvation is by grace alone, but who deny that God uses any means whatever in the accomplishment of His eternal purpose to save His elect — overlooking the fact that the sacrifice of Christ is the grand "means’! It is true that the Church of God was blessed with super-creation blessings, being chosen in Christ before the foundation of the world and predestinated unto the adoption of children, and nothing could or can alter that grand fact. It is equally true that if sin had never entered the world, none had been in need of salvation from it. But sin has entered, and the Church fell in Adam and came under the curse and condemnation of God’s Law. Consequently, the elect, equally with the reprobate, shared in the capital offence of their federal head, and partake of its fearful entail: "In Adam all die" (1Co_15:22): "By the offence of one judgment came upon all men to condemnation" (Rom_5:18). The result of this is, that all are "alienated from the life of God through the ignorance that is in them, because of the blindness of their hearts" (Eph_4:18), so that the members of the mystical Body of Christ are "by nature the children of wrath, even as others" (Eph_2:3), and hence they are alike in dire need of God’s salvation. Even when there is fundamental soundness in their views upon Divine salvation many have such inadequate and one-sided conceptions that other aspects of this truth, equally important and essential, are often overlooked and tacitly denied. How many, for example, would be capable of giving a simple exposition of the following texts: "Who hat/i saved us" (2Ti_1:9), "Work out your own salvation with fear and trembling’ (Phi. Heb_2:12), "Now is our salvation nearer than when we believed’ (Rom_13:11). Now those verses do not refer to three different salvations, but to three separate aspects of one, and unless we learn to distinguish sharply among them, there can be naught but confusion and cloudiness in our thinking. Those passages present three distinct phases and stages of salvation: salvation as an accomplished fact, as a present process, and as a future prospect. So many today ignore these distinctions, jumbling them together. Some contend for one and some argue against the other two; and vice versa. Some insist they are already saved, and deny that they are now being saved. Some declare that salvation is entirely future, and deny that it is in any sense already accomplished. Both are wrong. The fact is that the great majority of professing Christians fail to see that "salvation" is one of the most comprehensive terms in all the Scriptures, including predestination, regeneration, justification, sanctification, and glorification. They have far too cramped an idea of the meaning and scope of the word "salvation" (as it is used in the Scriptures), narrowing its range too much, generally confining their thoughts to but a simple phase. They suppose "salvation" means no more than the new birth or the forgiveness of sins. Were one to tell them that salvation is a protracted process, they would view him with suspicion; and if he affirmed that salvation is something awaiting us in the future, they would at once dub him a heretic. Yet they would be the ones to err. Ask the average Christian, Are you saved? and he answers, Yes, I was saved in such and such a year; and that is as far as his thoughts on the subject go. Ask him, To what do you owe your salvation? and "the finished work of Christ" is the sum of his reply. Tell him that each of those answers is seriously defective, and he strongly resents your aspersion. As an example of the confusion that now prevails, we quote the following from a tract on Phi. Heb_2:12 : "To whom are those instructions addressed? The opening words to the Epistle tell us: ‘To the saints in Christ Jesus.’ . . . Thus they were all believers! and could not be required to work for their salvation, for they already possessed it." Alas that so few people today perceive anything wrong in such a statement. Another "Bible teacher" tells us that "save thyself" (1Ti_4:16) must refer to deliverance from physical ills, as Timothy was already saved spiritually. True, yet it is equally true that he was then in the process of being saved, and also a fact that his salvation was then future. Let us now supplement the first three verses quoted and show that there are other passages in the New Testament which definitely refer to each distinct tense of salvation. First salvation is an accomplished fact: "Thy faith hath saved thee" (Luk_7:50); "by grace ye have been saved" (Greek, and so translated in the R. V. — Eph_2:8); "according to his mercy he saved us" (Tit_3:5). Second, salvation as a present process, in course of accomplishment; not yet completed: "Unto us which are being saved" (1Co_1:18 — R. V. and Bagster Interlinear); "Them that believe to the saving (not the ‘salvation’) of the soul" (Heb_10:39). Third, salvation as a future process: "Sent forth to minister for them who shall be heirs of salvation" (Heb_1:14); "receive with meekness the engrafted Word, which is able to save your souls" (Jas_1:21); "kept by the power of God through faith unto salvation, ready to be revealed in the last time" (1Pe_1:5). Thus, by putting together these different passages we are clearly warranted in formulating the following statement: every genuine Christian has been saved, is now being saved, and will yet be saved — how and from what we shall endeavor to show. As further proof of how many-sided is the subject of God’s great salvation, and how that in Scripture it is viewed from various angles, take the following: by grace are ye saved" (Eph_2:8); "saved by his (Christ’s) life," i.e., by His resurrection life (Rom_5:9); "thy faith hath saved thee" (Luk_7:50); "the engrafted Word which is able to save your souls" (Jas_1:21); "saved by hope" (Rom_8:24); "saved; yet so as by fire" (1Co_3:15); "the like figure whereunto baptism doth also now save us" (1Pe_3:21). Ah, my reader, the Bible is not a lazy man’s book, nor can it be soundly expounded by those who do not devote the whole of their time, and that for years, to its prayerful study. It is not that God would bewilder us, but that He would humble us, drive us to our knees, make us dependent upon His Spirit. Not to the proud — those who are wise in their own esteem — are its heavenly secrets opened. In like manner it may be shown from Scripture that the cause of salvation is not a single one, as so many suppose — the blood of Christ. Here, too, it is necessary to distinguish between things which differ. First, the originating cause of salvation is the eternal purpose of God, or, in other words, the predestinating grace of the Father. Second, the meritorious cause of salvation is the mediation of Christ, this having particular respect to the legal side of things, or, in other words, His fully meeting the demands of the Law on the behalf and in the stead of those He redeems. Third, the efficient cause of salvation is the regenerating and sanctifying operations of the Holy Spirit, which respect the experimental side of it; or, in other words, the Spirit works in us what Christ purchased for us. Thus, we owe our personal salvation equally to each Person in the Trinity, and not to one (the Son) more than to the others. Fourth, the instrumental cause is our faith, obedience, and perseverance: though we are not saved because of them, equally true is it that we cannot be saved (according to God’s appointment) without them. In the opening paragraph, we have stated that in our earlier effort we erred as to the starting point. In writing upon a threefold salvation we began with salvation from the penalty of sin, which is our justification. But our salvation does not begin there, as we knew well enough even then: alas that we so blindly followed our erring preceptors. Our salvation originates, of course, in the eternal purpose of God, in His predestinating of us to everlasting glory. "Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began" (2Ti_1:9). That has reference to God’s decree of election: His chosen people were then saved completely, in the Divine purpose, and all that we shall now say has to do with the performing of that purpose, the accomplishing of that decree, the actualization of that salvation.