Brief Exposition of Galatians and Ephesians, Exposition 2 · Chapter 1 · Verse and explication 10
Vers. 11. In whom also we have obtained an inheritance, being predestinated according to the purpose of Him who worketh all things after the counsel of his own will. 12. That we should be to the praise of his glory, who first trusted in Christ.
THe Apostle, having hitherto spoken of all the Elect in general, doth now make application of the former doctrine, first, to the Jews, and next to the Gentiles: and hereby he doth yet further, and thirdly, inforce the fore-mentioned scope, while he sheweth in effect, that the prerogative of the Jews above the Gentiles made not grace the lesse free to them, and that nothing which the Gentiles could pretend to beyond the Jews, made it lesse free to them either And, first, he applyeth it unto the Jews, whereof Paul was one; and therefore he speaketh of them in the first person, We. And, first, he sheweth, that they, to wit, Believers among them (as is explained, ver. -12.) had, in Christ and by vertue of His merit and intercession, obtained an inheritance, to wit, of Heaven and Glory, Col. 1. 12. and by consequence, all the fore-mentioned blessings which lead to it; and this not from their own merit or free choice, but freely, and as it were by lot, wherein least of man is seen: for, the word signifieth, to obtain an inheritance by lo…, in allusion to the division of the land of Canaan among the Tribes, which was by lot, Josh. 14. 2. Secondly, he sheweth the reason why they had obtained this inheritance, not their own worth; but because God had predestinated them to it in His unchangeable decree of Election: and withall doth clear, that God did call them freely and according to His purpose to the enjoying of this inheritance, because He worketh all things according to his most wise and free purpose, and therefore this also, ver. 11. And, thirdly, he expresseth the end which the Lord proposed to Himself in calling them to enjoy this inheritance, even that thereby His glorious Attributes, manifested in that work might be acknowledged and praised, especially by them whom He had called; whom he describeth from this, that they were the first who trusted or hoped in Christ: for, as the Gospel was first preached among the Jews, Mat. 10. 6. Act. 13. 46. so, many among them did imbrace the Gospel, and were converted by it at the first, and before there were any considerable number of Converts among the Gentiles, ver. 12.
From Vers. 11. Learn, 1. It is the duty of Christian Ministers, as to preach sound doctrine, so to make prudent application thereof to the several sorts and conditions of hearers: for, the life of preaching, is, impertinent and lively application, in so far as if the Wor… be left unapplyed by the Preacher, People will either not apply it at all, or otherwise misapply it, by taking to themselves that which belongeth not to them: therefore the Apostle, having spoken of the freedom of Gods grace towards all the Elect in general, doth make particular instance of the freedom of it, first, in the Jews here, and next, in the Gentiles, ver. 13, 14. In whom also we have obtained. 2. As Believers are God's portion and part of the world, even the lot of His inheritance; so they do obtain from Him a lot and share in an inheritance incorruptible and undefiled, and that fadeth not away, reserved in Heaven for them, 1 Pet. 1. 4. for, the word, rendred we have obtained an inheritance, may either signifie, that they were taken for a lot and inheritance passively, or that they had gotten a lot and inheritance actively. 3. Every Believer hath already obtained this glorious, excellent and heavenly inheritance, though not in personal compleat possession, 2 Cor. 5. 6. yet, by right (Joh. 3. 16.) in begun possession (Joh. 17. 2, 3.) and by compleat possession in their head Christ, Eph. 2. 6. for, the Apostle speaketh in the by past time, We have obtained an inheritance. 4. This heavenly inheritance doth come to believers not by their own merit or worth, but freely and without their deserving or choice, as those things which come by lot: All the causes bringing it about, whether God's eternall electing love, or Christ's merit and the application of it, are free as to us, and were set on work without any active influence as from us; for, as we shew, the word signifieth to obtain by lot, and therefore freely; We have obtained an inheritance. 5. Jesus Christ the Mediator is that person, in whom Believers have this heavenly inheritance: as they have all their other spiritual blessings leading to heaven in Him; so also heaven it self, He hath purchased it, Heb. 9. 12. He maketh us lay hold upon it by faith, when it is offered in the promise, Joh. 12. 32. we must be in Him before we get a right to it, and therefore He is the way to heaven, Joh. 14. 6. He hath taken possession of heaven in our name, as our Atturney, Joh. 14. 2, 3. for, saith he, In whom, which relateth to Christ, we have obtained an inheritance. 6. Those, who seem the worthiest people of any other, do come to heaven no other way than the most unworthy, that is, freely, and as it were by lot: for, he saith, We also, that is, even we Jews, who might seem to have somewhat whereon to rely in our selves, have obtained an inheritance freely. 7. As none come to heaven, but such as are from eternity predestinated to it by God; So all those things, whether they be mercies, (Gen. 50. 20.) or crosses, (Amos. 3. -6.) which come as it were by chance to us, or without our foresight, are well foreseen, and wisely ordered by God: for, he mentioneth Predestination, and God's purpose to bestow this inheritance, which came to them, as it were by lot, and without their foresight; We have obtained an inheritance, being predestinated according to the purpose. 8. The providence of God is extended to all things whatsomever, neither is there any thing which falleth not under His efficacious working: He not only gave a being unto all things created at the beginning, Gen. 1. 1. but doth continue them in their being, Heb. 1. 3. and concurreth with all the second causes in their working, Act. 17. 28. yet so, as God is not the author of sin: because, though the real action, to which sin adhereth, be from God, Joh 1. -21. yet, the deformity of that action, in so far as it is a transgression of the Law, seing it is not a real being, but a deficiency from being; no real effect, but a defect, Therefore it is not from God, but from the sinner only: for, saith he, speaking of God, Who worketh all things: which cannot be restricted to the fore-mentioned blessings, but must be extended to all things whatsoever, seing it is clear the Apostle doth argue from the general to the particular, He worketh all things so, and therefore those things also. 9. As God is an absolute worker, soveraign Lord of all His actions, and bound to give a reason unto none for what He doth, His will being His only rule by which He worketh; So His will is alwayes joyned with, and founded upon the light of counsel and wisdom; and therefore He can will nothing but what is equitable and just: for, the Apostle holdeth forth those two principles, from which God's working doth flow, infinit wisdom, pointed at in the word counsel, and absolute freedom and soveraignity over His actions, pointed at in the word will; Who worketh all things according to the counsel of his will. 10. As God doth in time work all things; so from all eternity, by the most wise and holy counsel of his will, He hath ordained whatever cometh to passe: Yet so, as violence is not thereby offered to the will of the creatures, nor the liberty of second causes, especially of the wills of men and Angels, taken away, but rather established, Act. 2. 23. and 4. 27, 28. for, saith he, Who worketh all things according to the counsel of his will, that is, as He hath most wisely and freely decreed. 11. Though counsel and advice be ascribed to God in his decrees and works, in so far as there is nothing willed or wrought by Him, but what is well, wisely and most righteously done; yet, we would advert, lest we attribute to God upon this ground any thing savouring of imperfection, as if He did consult or deliberate concerning things to be done, as men do from ignorance, or doubtfulnesse of what is most convenient, and therefore do, first, consult and advise about the best expedient, and then make choice accordingly; There is no such doubtfull inquisition, or previous deliberation in God in order to his working; His will alone is in stead of all counsel and deliberation, seing his most holy will hath all equity, wisdom and righteousnesse joyned with it, so that there is nothing more required to make an action be well, wisely and advisedly done, than that it be willed of God: for, the Apostle saith not, He worketh all things according to the will of his counsel, as if counsel and deliberation went before, and the choice of the will followed after; but, after the counsel of his will, shewing, that His willing of a thing to be done, is in place of all further consultation about it.
From Vers. 12. Learn, 1. As God's giving grace unto gracelesse sinners, His drawing them out of nature to the state of grace, and bestowing the heavenly inheritance upon them, is a work which setteth forth the glory of God's most excellent Attributes, of mercy, goodnesse, justice, power and beneficence, and giveth occasions unto beholders to set forth his praise in all those, though the man himself upon whom this work is wrought, were silent, the very work should speak for it self; So it is the duty of those especially, whom God hath so dealt with, to take occasion from his gracious work in them to set forth the praises of Him, who hath called them out of darknesse to his marvellous light, 1 Pet. 2. -9. They are not alwayes to dwell upon complaints of themselves, but sometimes would mount up in the high thoughts of His commendation and praises: for, this is the end designed by God in calling them to obtain this inheritance, even that we should be to the praise of his glory: which words may be taken both passively, the praise of His glory was to be manifested in them, and actively they themselves were to set forth His praises. 2. The more early a man doth close with Christ and imbrace Him by faith, as He is offered in the Gospel, the lesse he doth protract and delay his so doing, the more of praise to God's glorious Attributes is manifested in him, and the more of obligation doth ly upon him to set forth God's praises, who hath so early broken the yoke of his slavery to sin and Satan: for, their trusting, and first trusting in Christ before others, is spoken of as a mean conducing to His praise, and engaging them to it; That we should be to the praise of his glory, who first trusted in Christ. 3. That any do believe in Christ at all, and that some do believe in Him sooner, and others later, dependeth not upon any difference in the persons themselves, but upon God's purpose, counsel and good pleasure: for, their trusting, and first trusting before others, is subservient to the end, which was proposed by God, to wit, the praise of His glory. Now, the necessary means, and the end intended, do depend upon one and the same purpose, so that if God have decreed the end, He must also have decreed the means tending to that end; That we might be to his praise, who first trusted in Christ. 4. The Gospel, when it is preached to a People, though never so godlesse and obdured, will not want its own saving fruits among some of those to whom it is preached: God useth not to send His Gospel unto a People of purpose to harden all, and to make them inexcusable; but because there are some belonging unto the election of grace, who are to be converted by it: for, as the Gospel was to be preached first to the Jews, because of the promise made to the fathers, Rom. 15. 8. So when it was preached it wanted not fruits among them, though they were a People to be cast off, enemies unto all good, had crucified the Lord Jesus, 1 Thess. 2. 15, 16. for, they were of those Jews who first trusted in Christ. 5. It is no small priviledge for any, wether person or people, to be trusters in Christ, before others, it is a matter of their commendation, Rom. 16. -5. it glorifieth God, in so far, as their example and experience may prove an encouraging motive unto others, 1 Tim. 1. 16. it carryeth with it several advantages: for, the sooner a man doth close with Christ, he will get that work done the more easily, he is the sooner freed from slavery to Satan and his own lusts, he is the sooner capacitated to do the more service to God, and his great concernments are the sooner out of hazards: for, Paul maketh it a prerogative and priviledge, which the Jews had beyond the Gentiles, even that they first trusted or hoped in Christ.