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of penitence and the discipline of suffering, in the lessons of the cross.

      All things in heaven and earth it was God’s good pleasure in the Christ to gather again into one. Is this a general assertion concerning the universe as a whole, or may we apply it with distributive exactness to each particular thing? Is there to be, as we fain would hope, no single exception to the “all things” – no wanderer lost, no exile finally shut out from the Holy City and the tree of life? Are all evil men and demons, willing or against their will, to be embraced somehow and at last – at last – in the universal peace of God?

      It is impossible that the first readers should have so construed Paul’s words (comp. v. 5). He has not forgotten the “unquenchable fire,” the “eternal punishment”; nor dare we. “If anything is certain about the teaching of Christ and His apostles, it is that they warned men not to reject the Divine mercy and so to incur irrevocable exile from God’s presence and joy. They assumed that some men would be guilty of this supreme crime, and would be doomed to this supreme woe” (Dale). There is nothing in this text to warrant any man in presuming on the mercy or the sovereignty of God, nothing to justify us in supposing that, deliberately refusing to be reconciled to God in Christ, we shall yet be reconciled in the end, despite ourselves.

      St Paul assures us that God and the world will be reunited, and that peace will reign through all realms and orders of existence. He does not, and he could not say that none will exclude themselves from the eternal kingdom. Making men free, God has made it possible for them to contradict Him, so long as they have any being. The apostle’s words have their note of warning, along with their boundless promise. There is no place in the future order of things for aught that is out of Christ. There is no standing-ground anywhere for the unclean and the unjust, for the irreconcilable rebel against God. “The Son of man shall send forth His angels, and they shall gather out of His kingdom all things that offend and them that do iniquity.”

      CHAPTER IV.

       THE FINAL REDEMPTION

      “[That we might be to the praise of His glory:]

      We who had before hoped in the Christ, in whom also ye have hoped,

      Since ye heard the word of truth, the gospel of your salvation, —

      In whom indeed, when ye believed, ye were sealed with the Holy Spirit of the promise,

      Which is the earnest of our inheritance, till the redemption of God’s possession, —

      To the praise of His glory.”

Eph. i. 12–14.

      When the apostle reaches the “heritage” conferred upon us in Christ (ver. 11), he is on the boundary between the present and the future. Into that future he now presses forward, gathering from it his crowning tribute “to the praise of God’s glory.” We shall find, however, that this heritage assumes a twofold character, as did the conception of the inheritance of the Lord in the Old Testament. If the saints have their heritage in Christ, partly possessed and partly to be possessed, God has likewise, and antecedently, His inheritance in them, of which He too has still to take full possession.47

      Opening upon this final prospect, St Paul touches on a subject of supreme interest to himself and that could not fail to find a place in his great Act of Praise – viz., the admission of the Gentiles to the spiritual property of Israel. The thought of the heirship of believers and of God’s previous counsel respecting it (ver. 11), brought before his mind the distinction between Jew and Gentile and the part assigned to each in the Divine plan. Hence he varies the general refrain in verse 12 by saying significantly, “that we might be to the praise of His glory.” This emphatic we is explained in the opening phrase of the last strophe: “that have beforehand fixed our hope on the Christ,” – the heirs of Israel’s hope in “Him of whom Moses in the law and the prophets did write.” With this “we” of Paul’s Jewish consciousness the “ye also” of verse 13 is set in contrast by his vocation as Gentile apostle. This second pronoun, by one of Paul’s abrupt turns of thought, is deprived of its predicating verb; but that is given already by the “hoped” of the last clause. “The Messianic hope, Israel’s ancient heirloom, in its fulfilment is yours as much as ours.”

      This hope of Israel pointed Israelite and Gentile believer alike to the completion of the Messianic era, when the mystery of God should be finished and His universe redeemed from the bondage of corruption (vv. 10, 14). By the “one hope” of the Christian calling the Church is now made one. From this point of view the apostle in chapter ii. 12 describes the condition in which the gospel found his Gentile readers as that of men cut off from Christ, strangers to the covenants of promise, – in a word, “having no hope”; while he and his Jewish fellow-believers held the priority that belonged to those whose are the promises. The apostle stands precisely at the juncture where the wild shoot of nature is grafted into the good olive tree. A generation later no one would have thought of writing of “the Christ in whom you (Gentiles) also have found hope”; for then Christ was the established possession of the Gentile Church.

      To these Christless heathen Christ and His hope came, when they “heard the word of truth, the gospel of their salvation.” A great light had sprung up for them that sat in darkness; the good tidings of salvation came to the lost and despairing. “To the Gentiles,” St Paul declared, addressing the obstinate Jews of Rome, “this salvation of God was sent: they indeed will hear it” (Acts xxviii. 28). Such was his experience in Ephesus and all the Gentile cities. There were hearing ears and open hearts, souls longing for the word of truth and the message of hope. The trespass of Israel had become the riches of the world. For this on his readers’ behalf he gives joyful thanks, – that his message proved to be “the gospel of your salvation.”

      Salvation, as St Paul understands it, includes our uttermost deliverance, the end of death itself (1 Cor. xv. 26). He renders praise to God for that He has sealed Gentile equally with Jewish believers with the stamp of His Spirit, which makes them His property and gives assurance of absolute redemption.

      There are three things to be considered in this statement: the seal itself, the conditions upon which, and the purpose for which it is affixed.

      I. A seal is a token of proprietorship put by the owner upon his property;48 or it is the authentication of some statement or engagement, the official stamp that gives it validity;49 or it is the pledge of inviolability guarding a treasure from profane or injurious hands.50 There is the protecting seal, the ratifying seal, and the proprietary seal. The same seal may serve each or all of these purposes. Here the thought of possession predominates (comp. ver. 4); but it can scarcely be separated from the other two. The witness of the Holy Spirit marks men out as God’s purchased right in Christ (1 Cor. vi. 19, 20). In that very fact it guards them from evil and wrong (iv. 30), while it ratifies their Divine sonship (Gal. iv. 6) and guarantees their personal share in the promises of God (2 Cor. i. 20–22). It is a bond between God and men; a sign at once of what we are and shall be to God, and of what He is and will be to us. It secures, and it assures. It stamps us for God’s possession, and His kingdom and glory as our possession.

      This seal is constituted by the Holy Spirit of the promise, – in contrast with the material seal, “in the flesh, wrought by hand,”51 which marked the children of the Old Covenant from Abraham downwards, previously to the fulfilment of the promise (Gal. iii. 14). We bear it in the inmost part of our nature, where we are nearest to God: “The Spirit witnesseth to our spirit.” “The Israelites also were sealed, but by circumcision, like cattle and irrational animals. We were sealed by the Spirit, as sons” (Chrysostom). The stamp of God is on the consciousness of His children. “We know that Christ abides in us,” writes St John, “from the Spirit which He gave us” (1 Ep. iii. 24). Under this seal is conveyed the sum of blessing comprised in our salvation. Jesus promised, “Your heavenly Father will give His Holy Spirit to them that ask” (Luke xi. 13), as if there were nothing else to ask. Giving

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