Union with Christ

Union with Christ: A Matter of Spiritual Life and Death by Philip Ryken
Here is a nice article or two on this important topic.
Union with Christ: A Matter of Spiritual Life and Death

Philip Ryken


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Union with Christ is one of the central theological principles of the Christian faith. Its pervasive presence in the New Testament typically is indicated by the word in, a simple preposition with profound implications.

Believers often are said to be in Christ: "If anyone is in Christ, he is a new creation" (2 Cor. 5:17). Sometimes this phrase passes by so rapidly that we may hardly notice, as in Paul's opening address to "the saints in Christ Jesus who are at Philippi" (Phil. 1:1). But even such passing expressions are grounded in the deep spiritual truth of our faith-union with Jesus Christ. The reason we are called "saints in Christ" is because our true and ultimate identity is found in Him: "you are all one in Christ Jesus" (Gal. 3:28).

On other occasions, the Bible teaches the reciprocal principle that Jesus Christ is in the believer: "It is no longer I who live, but Christ who lives in me" (Gal. 2:20). Similarly, Paul wrote of the gospel mystery that has been "hidden for ages and generations but now revealed to his saints" (Col. 1:26). What is this glorious mystery? "Christ in you, the hope of glory" (Col. 1:27).

Christ is in us and we are in Christ. The two sides of this mutual relationship sometimes appear together in Scripture. For example, in teaching His disciples about the vine and the branches—a metaphor for union with Christ—Jesus said, "Abide in me, and I in you" (John 15:4). Similarly, the apostle John described union with Christ as a double habitation by the Holy Spirit: "We know that we abide in him and he in us, because he has given us of his Spirit" (1 John 4:13).

By virtue of this mutual relationship of spiritual indwelling—our union with Christ—we receive all the saving blessings of God. In being united to Christ, we receive not only Christ Himself, but also His benefits. What is His becomes ours, for God "has blessed us in Christ with every spiritual blessing" (Eph. 1:3). Thus we see, said Calvin, that "our whole salvation and all its parts are comprehended in Christ." Indeed, union with Christ is the heart of the gospel, for when the apostle Paul "defines the Gospel, and the use of it, he says that we are called to be partakers of our Lord Jesus Christ, and to be made one with Him, and to dwell in Him, and He in us; and that we be joined together in an inseparable bond."

When Calvin considered how "we receive those benefits which the Father bestowed on his only-begotten Son," his answer was that we receive them by our union with Christ. Christ must "present Himself to us and invite us into such a relationship that truly we are united to Him, that He dwells in us in such a way that everything that belongs to Him is ours." Thus Calvin made union with Christ one of the controlling principles of his soteriology, or doctrine of salvation.

Apart from union with Christ, it is impossible to receive any of the saving blessings of God. Not even the cross and the empty tomb can save us unless we are joined to Jesus Christ. Calvin was emphatic:

We must understand that as long as Christ remains outside of us, and we are separated from him, all that he has suffered and done for the salvation of the human race remains useless and of no value for us. Therefore, to share with us what he has received from the Father, he had to become ours and to dwell within us…. We also, in turn, are said to be "engrafted into him" [Rom. 11:17], and to "put on Christ" [Gal. 3:27]; for, as I have said, all that he possesses is nothing to us until we grow into one body with him.

Simply put, if we are not in Christ, we have no part in His death on the cross to atone for sins and no share in His resurrection from the dead. We are not justified, adopted, sanctified, or glorified without being united to Christ. "I do not see," wrote Calvin, "how anyone can trust that he has redemption and righteousness in the cross of Christ, and life in his death, unless he relies chiefly upon a true participation in Christ himself. For those benefits would not come to us unless Christ first made himself ours." Union with Christ, therefore, is nothing less than a matter of spiritual life and death.

This excerpt is taken from John Calvin: A Heart for Devotion, Doctrine, and Doxology edited by Burk Parsons.

 

Here is a closely related article that adds to this same topic;
Union with Christ and Federal Headship | Monergism

Union with Christ and Federal Headship
The doctrines of "Union with Christ" and "Federal Headship" are deeply rooted in the Bible and have profound implications for our understanding of salvation, sanctification, and our identity as believers. By delving into these rich concepts, we can glean insights into the mysterious workings of God's redemptive plan and the blessings that come from our union with Christ.

Federal headship is a theological concept that speaks to the idea of representation. In this framework, an individual stands as a representative for a group of people, with their actions and decisions having far-reaching consequences for those whom they represent. The notion of federal headship pervades not only our theological understanding but also our everyday lives. For example, we are subject to the conditions of the country in which we were born, be it poverty or prosperity, and the culture and family into which we were born. Similarly, we may benefit or suffer from the decisions made by political leaders who represent our nation or from the choices made by our parents and ancestors.

In the realm of theology, the concept of federal headship finds its most profound expression in the persons of Adam and Christ. As the Apostle Paul explains in Romans 5:12-19, Adam, the first man created by God, represented all of humanity in his actions, and as such, his disobedience in the Garden of Eden had far-reaching consequences for all of his descendants. Likewise, Christ, the last Adam (1 Corinthians 15:45), represents all those who are united to Him by faith, and His perfect obedience and sacrificial death on the cross provide salvation and righteousness to all who are in Him (Romans 5:18-19).

Our union with Christ is a divine mystery, as it not only secures our salvation but also transforms our very identity. As we are joined with Christ, we become co-heirs with Him (Romans 8:17) and share in the inheritance that He has secured through His perfect life, death, and resurrection. This union bestows upon us the immeasurable gift of Christ's righteousness, which is credited to our account, so that we stand justified before God (2 Corinthians 5:21).

In addition to the gift of righteousness, our union with Christ brings numerous other benefits that touch every aspect of our lives. As those who are in Christ, we are adopted into the family of God (Galatians 4:4-7), becoming His children and gaining the indwelling presence of the Holy Spirit (Romans 8:14-16). Our union with Christ also guarantees our sanctification, as the Spirit works within us to conform us to the image of Christ (2 Corinthians 3:18), enabling us to grow in holiness and maturity. Furthermore, we are granted access to the throne of grace (Hebrews 4:16), where we can approach God with confidence, knowing that our prayers are heard and answered according to His perfect will (1 John 5:14-15).

In conclusion, the doctrines of Union with Christ and Federal Headship provide framework for understanding the nature of our salvation and the benefits that flow from our relationship with Christ. As we contemplate these truths, let us be moved to awe and gratitude for the grace that has been lavished upon us (Ephesians 1:7-8) and the divine inheritance that awaits us as co-heirs with Christ (1 Peter 1:3-5). In this understanding, may we live lives that reflect our new identity in Christ (2 Corinthians 5:17) and strive to grow in holiness, as we await the consummation of all things in His glorious return (Revelation 21:1-4). As we hold fast to these doctrines and the hope they offer, let us eagerly share the message of God's grace and redemption with a world in need of the transformative power of Christ's love (Matthew 28:19-20).

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What About those who Deny Original Sin but Affirm the Imputation of Christ's Righteousness?

A strong biblical defense can be built by focusing on key scriptural passages and demonstrating the coherence and consistency of the doctrines.

1. Romans 5:12-21: This passage, written by the Apostle Paul, is one of the clearest and most comprehensive statements on the imputation of sin and the doctrine of original sin in Scripture. Here, Paul contrasts the work of Adam and Christ, demonstrating that just as sin and condemnation entered the world through Adam's disobedience, so too did grace, righteousness, and eternal life come through Christ's obedience. By emphasizing this parallel, we can demonstrate the logical consistency of accepting both the imputed sin of Adam and the imputed righteousness of Christ. To accept one without the other would undermine the argument that Paul is making.
   
   
2. 1 Corinthians 15:21-22, 45-49: In this passage, Paul refers to Adam as the first man and Christ as the last Adam or the second man. Paul explains that as in Adam all die, so in Christ, all will be made alive. This parallel again highlights the representative roles of both Adam and Christ, and the consequences of their actions on those whom they represent. By pointing to these verses, we can argue that denying the imputation of sin in Adam is inconsistent with accepting the imputed righteousness of Christ.
   
   
3. Psalm 51:5: This verse, written by King David, illustrates the pervasive nature of sin that has been inherited from our first parents, Adam and Eve. David laments, "Behold, I was brought forth in iniquity, and in sin did my mother conceive me." This verse highlights that sin is not merely a matter of personal choice, but rather an inherent condition passed down through human generations.
   
   
4. Ephesians 2:1-3: The Apostle Paul writes that we were once dead in our trespasses and sins, living according to the desires of the flesh and were by nature children of wrath. This passage affirms the inherent sinful nature of humanity and our need for redemption through Christ.
   
   
5. Theological consistency: Beyond these specific passages, it is important to emphasize the theological consistency of the doctrines of original sin and the imputed righteousness of Christ. If one denies the imputation of sin in Adam, it becomes challenging to explain the universality of sin and death in the world. Furthermore, the doctrines of human depravity, redemption, and sanctification all rest on the foundation of original sin and our need for a Savior.
   
   Consistency in biblical interpretation and theological understanding is essential for a coherent and sound Christian faith. Those who deny the doctrine of original sin but affirm the imputed righteousness of Christ risk exposing an inconsistent hermeneutic in their approach to Scripture.
   
   As previously mentioned, Romans 5:12-21 serves as a key passage illustrating the parallel between the imputation of sin through Adam and the imputed righteousness of Christ. In this passage, Paul explicitly draws a comparison between the two, showing that just as sin and death entered the world through Adam's disobedience, so grace, righteousness, and eternal life come through Christ's obedience. The passage presents these truths as two sides of the same coin; to deny one while affirming the other is inconsistent with the argument Paul is making.
   
   Moreover, the doctrines of original sin and imputed righteousness are interconnected, as they both address the fundamental issue of humanity's standing before God. The doctrine of original sin highlights the universal problem of sin and the need for a Savior, while the imputed righteousness of Christ speaks to the solution that God has provided through Jesus' perfect life, death, and resurrection. To deny original sin but affirm imputed righteousness creates an incongruity in understanding the very problem that Christ's righteousness addresses.
   
   It is crucial for those who engage with Scripture and seek to understand the tenets of Christian faith to maintain consistency in their hermeneutic approach. By doing so, we can ensure a coherent and well-founded theological framework that accurately reflects the teachings of the Bible and the redemptive plan of God in Christ.
   

In conclusion, defending the doctrine of original sin and the imputation of sin through Adam requires a careful examination of Scripture and an emphasis on the coherence and consistency of biblical theology. By focusing on key passages, such as Romans 5 and 1 Corinthians 15, and demonstrating the logical relationship between the imputed sin of Adam and the imputed righteousness of Christ, we can present a compelling case for the biblical basis of this doctrine.



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Union with Christ is the result of an act of divine grace, the baptism of the Holy Spirit. Baptized into Christ ( Gal 3:27 ), the believer is incorporated into the body of Christ ( 1 Cor 12:13 ). A variety of biblical metaphors describe this union: vine and branches ( John 15:1-6 ); head and body ( Eph 1:22-23 ; 4:15-16 ; 5:23 ); marital relation of Christ and the church ( Eph 5:23-32 ).
Paul gives particular emphasis to the "in Christ" theme in his epistle to the Ephesians. This is especially evident in 1:3-14, where the phrase (or a variant) occurs some eleven times. The majority of references in Ephesians posit God as the one acting "in Christ." Those "in Christ" are in the thought and eternal purpose of God ( Ephesians 1:3 Ephesians 1:4 Ephesians 1:9 Ephesians 1:11 ; Ephesians 2:6 Ephesians 2:10 ; 3:9-11 ). Saints are elect "in Christ" ( 1:3-14 ). Christ is not only the means of election ( 1:5 ), but is depicted as the first elect ( 1:9 ). Election is made "in Christ, " denoting the execution of God's purposes in and through his Son. Inclusion in Christ is to be united to his body. Those "in Christ" become part of God's family ( 1:5 ; 2:18 ). Given the corporate nature of Paul's "in Christ" formula, election "in Christ" entails God's gracious choice of a people, a corporate election relative to the election of the Son. The blessings of redemption are stored by God "in Christ" ( Ephesians 1:3 Ephesians 1:6 Ephesians 1:7 Ephesians 1:13 ). Ephesians also utilizes the phrase to depict the sphere of the Christian's daily life and experience ( Ephesians 1:1 Ephesians 1:3 ), and to describe the focal point of God's plan to unite all things ( 1:10 ; 2:21 ) — a unification now in progress for those who are "in Christ" ( Ephesians 2:13 Ephesians 2:15 Ephesians 2:21 ; 3:6 ).


To be joined to the corporate Christ is to become part of an organic whole, under his headship ( 1 Cor 6:15 ; 12:12-13 ; Gal 3:28 ; Eph 1:22-23 ; 2:14-16 ; 3:6 ; Ephesians 4:4 Ephesians 4:12-16 ; Ephesians 5:23 Ephesians 5:30 ; Col 1:18 ; 2:19 ; 3:15 ). The principle of incorporation is also highlighted in Paul's use of the temple metaphor. Christ is the foundation and cornerstone of the temple, while believers are the stones built together into a corporate whole and indwelt by God ( 1 Corinthians 3:16-17 1 Corinthians 3:19 ; 2 Cor 6:16 ; Eph 2:20-22 ).

Thus, the nature of the Christian is described by Paul with the formula "in Christ." This meant for the apostle that those who put their faith in Christ identified with him as the head of a new humanity. The phrase is a social concept; to become incorporated into this new humanity is represented as belonging to the church as the true community of God. At the same time, however, Paul's understanding of being "in Christ" involved a personal and intimate relationship with Christ. Although the corporate meaning of the formula is important, this does not preclude the apostle's emphasis on personal faith-union and fellowship with Christ. The theme of incorporation is found outside the Pauline corpus, especially in the Johannine writings ( John 14:10-11 ; John 15:4-5 John 15:7 ; 17:21-23 ; 1 John 2:5-6 1 John 2:24 1 John 2:27 ; 1 John 3:6 1 John 3:24 ; 1 John 4:4 1 John 4:12-13 1 John 4:15 ; 5:20 ). These passages speak of a variety of relationships that are represented in terms of a reciprocal indwelling.
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In its widest sense, the phrase union with Christ refers to the relationship between the believer and Jesus Christ. In this sense, John Murray says, union with Christ is "the central truth of the whole doctrine of salvation."[1] The expression "in Christ" (en Christo, en kyrio, en Christo Iesou, en auto etc.) occurs 216 times in the Pauline letters and 26 times in the Johannine literature.[2] Hence, according to Albert Schweitzer, "This 'being-in-Christ' is the prime enigma of the Pauline teaching: once grasped it gives the clue to the whole."[3] Given the large number of occurrences and the wide range of contexts, the phrase embodies a breadth of meaning.[4] (For example; Paul uses the phrase "en Christo" as a synonym for a Christian (Romans 16:7) and the phrase "en emoi" to describe the intimate identification of Christ with the believer (Galatians 2:20).)

According to the narrower sense of the phrase, used in Christian theology, union with Christ is a step in the ordo salutis ("order of salvation"), and the basis of the believer's justification.[5] In this sense, union with Christ follows faith and precedes adoption (Galatians 3:26-27). Augustus Strong describes it in this way: "union with Christ logically precedes both regeneration and justification; and yet, chronologically, the moment of our union with Christ is also the moment when we are regenerated and justified."[6]
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10 Things You Should Know about Union with Christ | Crossway Articles


. The Bible contains an astonishing number of terms, expressions and images that bear witness to the reality of our being made one with Christ Jesus.
In the Newer Testament we find literally hundreds of references to the believer’s union with Christ. To cite merely a few examples, believers are created in Christ (Eph. 2:10), crucified with him (Gal. 2:20), buried with him (Col. 2:12), baptized into Christ and his death (Rom. 6:3), united with him in his resurrection (Rom. 6:5), and seated with him in the heavenly places (Eph. 2:6); Christ is formed in believers (Gal. 4:19) and dwells in our hearts (Eph. 3:17); the church is the body of Christ (1 Cor. 6:15; 12:27); Christ is in us (2 Cor. 13:5) and we are in him (1 Cor. 1:30); the church is one flesh with Christ (Eph. 5:31–32); believers gain Christ and are found in him (Phil. 3:8–9).

Furthermore, in Christ we are justified (Rom. 8:1), glorified (8:30), sanctified (1 Cor. 1:2), called (1:9); made alive (Eph. 2:5), created anew (2 Cor. 5:17), adopted (Gal. 3:26), and elected (Eph. 1:4–5). Whew! All this without reference to the Gospel and letters of John! Suffice it to say, union with Christ is an absolutely fundamental gospel conviction of the Apostles—dear to them because it was so dear to their Lord.

2. When we are joined to Jesus, we are included in the greatest mystery of the universe—the incarnation of God.

3. Our union with Christ is profoundly real and intensely intimate.

4. Because union with Christ is so central to the gospel, it has resonated in the teaching and preaching of the Church throughout the ages.

5. Justification is a magnificent benefit of being united to Christ.

6. Sanctification is a magnificent benefit of being united to Christ.

7. Adoption is a magnificent benefit of being united to Christ.

8. The Church is constituted by her union with Jesus Christ.

9. Baptism is God’s pledge to us of our union with Christ.

10. The Lord’s Supper is God’s pledge to us of our union with Christ.

According to Calvin, our union with Christ is to be accorded “the highest degree of importance.” Why? Because being joined to Jesus is the whole point of the gospel: “For this is the design of the gospel, that Christ may become ours, and that we may be ingrafted into his body.”

 

monergism.com
Union with Christ
SUBTOPICS

"Union with Christ begins with God's pretemporal decision to save his people in and through Jesus Christ. This union, further, is based on the redemptive work for his people which Christ did in history. Finally, this union is actually established with God's people after they have been born, continues throughout their lives, and has as its goal their eternal glorification in the life to come. We go on, then, to see union with Christ as having its roots in divine election, its basis in the redemptive work of Christ, and its actual establishment with God's people in time.Union between Christ and his people was planned already in eternity, in the sovereign pretemporal decision whereby God the Father selected us as his own. Christ himself was chosen to be our Savior before the creation of the world (1 Pet. 1:20); Ephesians 1:4 teaches us that when the Father chose Christ, he also chose us...We are initially united with Christ in regeneration." [next] "We appropriate and continue to live out of this union through faith."Third, "We are justified in union with Christ."Fourth, "We are sanctified through union with Christ."Fifth, "We persevere in the life of faith in union with Christ."Finally, "We shall be eternally glorified with Christ." - by Anthony Hoekema

Regeneration, faith, conversion, renewal, and the like, often [in the Bible] do not point to successive steps in the way of salvation but rather summarize in a single word the entire change which takes place in a man." - Herman Bavinck

 

Union with Christ (FGB #214) (chapellibrary.org)

THE NATURE OF UNION WITH CHRIST John Murray (1898-1975) NION with Christ is an important part of the application of redemption. We do not become actual partakers of Christ until redemption is effectually applied. Paul in writing to the believers at Ephesus reminded them that they were chosen in Christ before the foundation of the world, but he also reminded them that there was a time when they were “without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world” (Eph 2:12) and that they were “by nature the children of wrath” (Eph 2:3). Al-though they had been chosen in Christ before times eternal, yet they were Christless until they were called effectually into the fellowship of God’s Son (1Co 1:9)…Only then do they know the fellowship of Christ.

What is the nature of this union with Christ that is effected by the call of God? There are several things to be said in answer to this question.
1. It is Spiritual. Few words in the New Testament have been subjected to more distortion than the word spiritual. Frequently it is used to denote what is little more than vague sentimentality. Spiritual in the New Testament refers to that which is of the Holy Spirit. The spiritual man is the person who is indwelt and controlled by the Holy Spirit, and a spiritual state of mind is a state of mind that is produced and maintained by the Holy Spirit. Hence, when we say that union with Christ is spiritual, we mean, first of all, that the bond of this union is the Holy Spirit Himself. “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit” (1Co 12:13; cf. 1Co 6:17, 19; Rom 8:9-11; 1Jo 3:24; 4:13). We need to appreciate far more than we have been wont to12 the close interdependence of Christ and the Holy Spirit in the operations of saving grace. The Holy Spirit is the Spirit of Christ; the Spirit is the Spirit of the Lord; and Christ is the Lord of the Spirit (cf. Rom 8:9; 2Co 3:18; 1Pe 1:11). Christ dwells in us if His Spirit dwells in us, and He dwells in us by the Spirit. Union with Christ is a great mystery. That the Holy Spirit is the bond of this union does not diminish the mystery, but this truth does throw a flood of light upon the mystery… This brings us to note, in the second place, that union with Christ is spiritual because it is a spiritual relationship that is in view. It is not the kind of union that we have in the Trinity—three persons in one God. It is not the kind of union we have in the Person of Christ—two natures in one Person. It is not the kind of union we have in man—body and soul constituting a human being. It is not simply the union of feeling, affection, understanding, mind, heart, will, and purpose. Here we have union that we are unable to define specifically. But it is union of an intensely spiritual character, consonant with the nature and work of the Holy Spirit so that in a real way, surpassing our power of analysis, Christ dwells in His people and His people dwell in Him.

2. It is Mystical. When we use the word mystical in this connection, it is well to take our starting-point from the word mystery, as it is used in the Scripture. We are liable to use the word to designate something that is completely unintelligible and of which we cannot have any understanding. That is not the sense of Scripture. The Apostle in Romans 16:25-26 sets the points for the understanding of this term. There Paul speaks of “the revelation of the mystery, which was kept secret since the world began, But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith.”

There are four things to be observed about this mystery:
(1) It was kept secret from times eternal—it was something hid in the mind and counsel of God.

(2) It did not continue to be kept hid—it was manifested and made known in accordance with the will and commandment of God.

3) This revelation on God’s part was mediated13 through and 11 sentimentality – over-indulgence of emotion. 12 wont to – accustomed to; used to. 13 mediated…Scripture – the Bible was the means through which the revelation came. U 5 deposited in the Scripture—it was revealed to all nations and is no longer a secret.

(4) This revelation is directed to the end that all nations may come to the obedience of faith. A mystery is, therefore, something that eye hath not seen nor ear heard neither hath entered into the heart of man (1Co 2:9), but which God has revealed unto us by His Spirit and which by revelation and faith comes to be known and appropriated by men. That union with Christ is such a mystery is apparent. In speaking of union with Christ and after comparing it with the union that exists between man and wife, Paul says, “This is a great mystery: but I speak concerning Christ and the church” (Eph 5:32). Again Paul speaks of “the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory” and describes it as “the mystery which hath been hid from ages and from generations, but now is made manifest to his saints” (Col 1:26-27).

Union with Christ is mystical because it is a mystery. The fact that it is a mystery underlines the preciousness of it and the intimacy of the relation it entails. The wide range of similitude14 used in Scripture to illustrate union with Christ is very striking. On the highest level of being, it is compared to the union that exists between the Persons of the Trinity in the Godhead. This is staggering, but it is the case (Joh 14:23; 17:21-23). On the lowest level, it is compared to the relation that exists between the stones of a building and the chief corner stone (Eph 2:19-22; 1Pe 2:4-5). In between these two limits, there is a variety of similitude drawn from different levels of being and relationship.

It is compared to the union that existed between Adam and all of posterity (Rom 5:12-19; 1Co 15:19-49). It is compared to the union that exists between man and wife (Eph 5:22-33; cf. Joh 3:29). It is compared to the union that exists between the head and the other members in the human body (Eph 4:15-16). It is compared to the relation of the vine to the branches (Joh 15:1-8). Hence, we have analogy drawn from the various strata of being, ascending from the inanimate15 realm to the very life of the Persons of the Godhead.

This should teach us a great principle. It is obvious that we must not reduce the nature and the mode of union with Christ to the measure of the kind of union that exists between the chief corner stone and the other stones in the building, nor to the measure of the kind of union that exists between the vine and the branches, nor to that of the head and the other members of the body, nor even to that of husband and wife. The mode, nature, and kind of union differ in the different cases.

There is similitude but not identity. But just as we may not reduce the union between Christ and His people to the level of the union that exists on these other strata of being, so we must not raise it to the level of the union that exists within the Godhead. Similitude here again does not mean identity. Union with Christ does not mean that we are incorporated into the life of the Godhead. That is one of the distortions to which this great truth has been subjected. But the process of thought by which such a view has been adopted neglects one of the simplest principles that must always guide our thinking, namely, that analogy does not mean identity. When we make a comparison, we do not make an equation. Of all the kinds of union or unity that exist for creatures, the union of believers with Christ is the highest.

The greatest mystery of being is the mystery of the Trinity—three Persons in one God. The great mystery of godliness is the mystery of the incarnation, that the Son of God became man and was manifest in the flesh (1Ti 3:16). But the greatest mystery of creaturely relations is the union of the people of God with Christ. And the mystery of it is attested by nothing more than this: it is compared to the union that exists between the Father and the Son in the unity of the Godhead.

It has been customary to use the word mystical to express the mysticism that enters into the exercise of faith. It is necessary for us to recognize that there is an intelligent mysticism in the life of faith. Believers are called into the fellowship of Christ and fellowship means communion. The life of faith is one of living union and communion with the exalted and ever-present Redeemer. Faith is directed not only to a Redeemer Who has come and completed once for all a work of redemption. It is directed to Him, not merely as the One Who died, but as the One Who rose again and Who ever lives as our great High Priest and Advocate. And because faith is directed to Him as living Savior and Lord, fellowship reaches the zenith of its exercise. There is no communion among men that is comparable to fellowship with Christ—He communes with His people and His people commune with Him in conscious reciprocal16 love. “Whom having not seen, ye love,” wrote the Apostle Peter, “in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory” (1Pe 1:8). The life of faith is the life of love, and the life of love is the life of fellowship, of mystic communion with Him Who ever lives to make intercession for His people and Who can be touched with the feeling of our infirmities (Heb 4:15). It is fellowship with Him Who has an inexhaustible reservoir of sympathy with His people’s temptations, afflictions, and infirmities because He was tempted in all points like as they are, yet without sin (Heb 4:15)…

 

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Union with Christ is the central truth of the whole doctrine of salvation. All to which the people of God have been predestined in the eternal election of God, all that has been secured and procured for them in the once-for-all 14 similitude – comparisons drawn between two things. 15 inanimate – without life. 16 reciprocal – giving and receiving. 6 accomplishment of redemption, all of which they become the actual partakers in the application of redemption, and all that by God’s grace they will become in the state of consummated bliss is embraced within the compass of union and communion with Christ…It is significant that the election in Christ before the foundation of the world is election unto the adoption of sons. When Paul says that the Father chose a people in Christ before the foundation of the world that they should be holy, he also adds that in love He predestinated them unto adoption through Jesus Christ (Eph 1:4-5).

Apparently, election to holiness is parallel to predestination to adoption—these are two ways of expressing the same great truth. They disclose to us the different facets that belong to the Father’s election. Hence, union with Christ and adoption are complementary aspects of this amazing grace. Union with Christ reaches its zenith in adoption and adoption has its orbit in union with Christ. The people of God are “heirs of God and joint-heirs with Christ” (Rom 8:17).

All things are theirs whether life or death or things present or things to come, all are theirs because they are Christ’s and Christ is God’s (1Co 3:22-23). They are united to Him in Whom are hid all the treasures of wisdom and knowledge, and they are complete in Him Who is the head of all principality and power (Col 2:3, 10). It is out of the measureless fullness of grace and truth, of wisdom and power, of goodness and love, of righteousness and faithfulness that resides in Him that God’s people draw for all their needs in this life and for the hope of the life to come. There is no truth, therefore, more suited to impart confidence and strength, comfort and joy in the Lord than this one of union with Christ. It also promotes sanctification, not only because all sanctifying grace is derived from Christ as the crucified and exalted Redeemer, but also because the recognition of fellowship with Christ and of the high privilege it entails incites to gratitude, obedience, and devotion.

Union means also communion; and communion constrains a humble, reverent, loving walk with Him Who died and rose again that He might be our Lord. “But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. He that saith he abideth in him ought himself also so to walk, even as he walked” (1Jo 2:5-6). “Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me” (Joh 15:4). There is another phase of the subject of union with Christ that must not be omitted. If it were overlooked, there would be a serious defect in our understanding and appreciation of the implications of this union. These are the implications that arise from the relations of Christ to the other Persons of the Trinity and from our relations to the other Persons of the Trinity because of our union with Christ. Jesus Himself said, “I and my Father are one” (Joh 10:30). We should expect, therefore, that union with Christ would bring us into similar relation with the Father. This is exactly what our Lord Himself tells us: “If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him” (Joh 14:23).

The thought is overwhelming, but it is unmistakable: the Father, as well as Christ, comes and makes His abode with the believer! Perhaps even more striking is another word of Jesus: “Neither pray I for these alone, but for them also which shall believe on me through their word; That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me” (Joh 17:20-23). And not only is it the Father Who is united with believers and dwells in them; Jesus tells us likewise of the indwelling of the Holy Spirit, “And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you” (Joh 14:16-17). It is union, therefore, with the Father and with the Son and with the Holy Spirit that union with Christ draws along with it…Believers enter into the holy of holies of communion with the triune God, and they do so because they have been raised up together and made to sit together in the heavenlies in Christ Jesus (Eph 2:6). Their life is hid with Christ in God (Col 3:3). They draw nigh in full assurance of faith having their hearts sprinkled from an evil conscience and their bodies washed with pure water because Christ is not entered into holy places made with hands but into heaven itself now to appear in the presence of God for them (Heb 9:24). From Redemption: Accomplished and Applied, published by Wm. B. Eerdman

 

Which of these figues do you believe best illustrates our saving Union with Christ, or are all necessary to get the full picture?
What comfort is this doctrine meant to offer to a Christian in the midst of his or her normal life?


Union with Christ is mystical because it is a mystery. The fact that it is a mystery underlines the preciousness of it and the intimacy of the relation it entails.

The wide range of similitude14 used in Scripture to illustrate union with Christ is very striking.

On the highest level of being, it is compared to the union that exists between the Persons of the Trinity in the Godhead.

This is staggering, but it is the case (Joh 14:23; 17:21-23).

On the lowest level, it is compared to the relation that exists between the stones of a building and the chief corner stone (Eph 2:19-22; 1Pe 2:4-5).

In between these two limits, there is a variety of similitude drawn from different levels of being and relationship.

It is compared to the union that existed between Adam and all of posterity (Rom 5:12-19; 1Co 15:19-49).

It is compared to the union that exists between man and wife (Eph 5:22-33; cf. Joh 3:29).

It is compared to the union that exists between the head and the other members in the human body (Eph 4:15-16).

It is compared to the relation of the vine to the branches (Joh 15:1-8).

Hence, we have analogy drawn from the various strata of being, ascending from the inanimate15 realm to the very life of the Persons of the Godhead.

 

When do you reflect on how this truth draws you closer to God?

What do you think of as having Communion with God?

Union means also communion; and communion constrains a humble, reverent, loving walk with Him Who died and rose again that He might be our Lord.

“But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. He that saith he abideth in him ought himself also so to walk, even as he walked” (1Jo 2:5-6).

“Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me” (Joh 15:4).

There is another phase of the subject of union with Christ that must not be omitted. If it were overlooked, there would be a serious defect in our understanding and appreciation of the implications of this union. These are the implications that arise from the relations of Christ to the other Persons of the Trinity and from our relations to the other Persons of the Trinity because of our union with Christ.

Jesus Himself said, “I and my Father are one” (Joh 10:30).
We should expect, therefore, that union with Christ would bring us into similar relation with the Father.
This is exactly what our Lord Himself tells us: “If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him” (Joh 14:23).

 

Union with Christ is the central truth of the whole doctrine of salvation. All to which the people of God have been predestined in the eternal election of God, all that has been secured and procured for them in the once-for-all 14 similitude – comparisons drawn between two things.
15 inanimate – without life. 16 reciprocal – giving and receiving. 6
accomplishment of redemption, all of which they become the actual partakers in the application of redemption, and all that by God’s grace they will become in the state of consummated bliss is embraced within the compass of union and communion with Christ…

It is significant that the election in Christ before the foundation of the world is election unto the adoption of sons. When Paul says that the Father chose a people in Christ before the foundation of the world that they should be holy, he also adds that in love He predestinated them unto adoption through Jesus Christ (Eph 1:4-5).

Apparently, election to holiness is parallel to predestination to adoption—these are two ways of expressing the same great truth. They disclose to us the different facets that belong to the Father’s election. Hence, union with Christ and adoption are complementary aspects of this amazing grace. Union with Christ reaches its zenith in adoption and adoption has its orbit in union with Christ. The people of God are “heirs of God and joint-heirs with Christ” (Rom 8:17).

All things are theirs whether life or death or things present or things to come, all are theirs because they are Christ’s and Christ is God’s (1Co 3:22-23). They are united to Him in Whom are hid all the treasures of wisdom and knowledge, and they are complete in Him Who is the head of all principality and power (Col 2:3, 10). It is out of the measureless fullness of grace and truth, of wisdom and power, of goodness and love, of righteousness and faithfulness that resides in Him that God’s people draw for all their needs in this life and for the hope of the life to come. There is no truth, therefore, more suited to impart confidence and strength, comfort and joy in the Lord than this one of union with Christ. It also promotes sanctification, not only because all sanctifying grace is derived from Christ as the crucified and exalted Redeemer, but also because the recognition of fellowship with Christ and of the high privilege it entails incites to gratitude, obedience, and devotion.

 

IN CHRIST JESUS David Martyn Lloyd-Jones (1899-1981)

“But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.” —Ephesians 2:4-7

HERE is a sense in which we can say quite rightly and truly that we have here one of the profoundest statements with respect to the condition and the position of the Christian that can be found anywhere in Scripture…Now there are obviously a number of preliminary remarks that one must make about a statement like this. The first that I feel constrained to make is that this is true Christianity, that it is the very essence of Christianity and nothing less than that.
What is described in these words is the very nerve of this whole matter!

It is what God has done to us and for us and not primarily anything that we have done. Christianity, in other words, does not just mean that you and I have [made] a decision…People can decide to stop doing certain things and to start doing other things: that is not Christianity.

People can believe that God forgives them their sins, but that is not Christianity in and of itself.

The essence of Christianity is the truth we have here: this is the real thing, and nothing less than this is the real thing. I would emphasize, also, that this is true of every Christian…Here we come face to face with the wonderful teaching and doctrine about the union of the Christian with the Lord Jesus Christ…This is what makes us Christians; apart from this, we are not in the Christian position at all.

It is important therefore that we should understand at once that we are really dealing here with something that is basic, fundamental, and primary. At the same time, of course, the doctrine is so glorious and great that it includes the whole of the Christian life. The Christian life is a whole; and you, as it were, have the whole at once and then proceed to appropriate it in its various parts and to understand it increasingly.

This is Christianity: “When we were dead in sins, [God] hath quickened us together with Christ…And hath raised us up together, and made us sit together in heavenly places in Christ Jesus.” What happens, I wonder, when we examine ourselves in the light of such a declaration? Can we say that we always think of ourselves as Christians in these terms? Is this my way of thinking of myself as a Christian? Or do I still tend to think of myself as a Christian in terms of what I am attempting and striving to do, and what I am trying to make myself or to make of myself? Now this is obviously quite basic because the Apostle’s whole emphasis here is that the primary thing, the first thing, is this that God does to us, not primarily what you and I do ourselves. There are two ways of looking at this great statement. There are some people who take a purely objective view of it. They think of it exclusively in terms of our position, or our standing, in the presence of God. What I mean is that they think of it as being something that, in a sense, is already true of us in Christ, but is not true of us in practice. They regard this as a statement of the fact that beyond death we shall be resurrected and shall share the life of glory that is awaiting all who are in Christ Jesus. They hold that the truth is that the Lord Jesus Christ has already been raised from the dead; He was quickened when He was dead in the grave, He was raised, He appeared to certain witnesses, He ascended into heaven, He is in the glory in the heavenly places. “Now,” they say, “that has happened to Him; and if we believe in Him, it will happen to us.” They say that it is true of us by faith now, but actually only by faith. It is not real in us now: it is entirely in Him. But it will be made real in us in the future. Now that is what I call the purely objective view of this statement. And of course as a statement, it is perfectly true, except that it does not go far enough. All that is true of us. There is a time coming when all of us who are Christians shall be resurrected unless our Lord returns before we die. Our bodies will be changed and will be glorified; and we shall live, and we shall reign with Him and enter into and share His glory with Him. That is perfectly true. But it seems to me that to interpret this statement solely in that way is very seriously to misinterpret it. And that I can prove. There are two arguments that make it quite inadequate as an interpretation. The first is that the whole context here is experimental. 33

The Apostle is not so much concerned to remind these Ephesians of something that is going to happen to them: his great concern here is to remind them of what has already happened to them and of their present 33 experimental – involving experience; experiential.

T 11 position. It is important that we should always carry the context with us. What the Apostle is concerned about in this whole statement is that we may know “the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, Which he wrought in Christ, when he raised him from the dead” (Eph 1:19-20). He is praying, in other words, that these Ephesians may have the eyes of their understanding so enlightened that they may know what God is doing for them now, at that very time, not something that He is going to do in the future…

He is concerned that they should appreciate now in the midst of all their difficulties what is actually true of them.

But there is still stronger proof, it seems to me, in the fifth verse. The Apostle says, “Even when we were dead in sins, hath quickened us together with Christ,” and then in a parenthesis “(by grace ye are saved).” In other words, he says, “What I am talking about is your salvation at this moment.” “By grace ye are saved” means “by grace you have been saved.” That is the tense: “You have been saved.” Clearly, that is something that is experimental. This is something subjective, not something purely objective.

The tragedy is that people so often put these things up as opposites, whereas in reality the Scripture shows always that the two things must go together.
There is an objective side to my salvation; but thank God, there is a subjective side also…

That is the thing the Apostle is so anxious for us to understand. In other words, this must be interpreted spiritually and subjectively. It must be understood experimentally. “What God has done to us spiritually,” says the Apostle, “is comparable to that which He did to the Lord Jesus Christ in a physical sense when He raised Him from the dead and took Him to Himself to be seated in the heavenly places.” We must go back to the end of the first chapter. The power that is working toward us and in us who believe is the same power that God “wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places” (Eph 1:20). “Now,” says Paul, “I want you to know that the self-same power that did that is working in you spiritually.” That, then, enables us to say that all that has happened to us, if we are Christians, has happened by this self-same power of God. All the tenses the Apostle uses here in these very words that we are studying are all in the past. He does not say that God is going to raise us, is going to quicken us, is going to put us to be seated in the heavenly places; he says that He has done so already—that when we were dead, He quickened us…We must say of ourselves as Christian people that we have been quickened, we have been raised, we are seated in the heavenly places.

 

pt2
What is the Christian? He is the exact opposite of that—quickened, alive, raised, seated in the heavenlies, entirely different, the complete contrast. The “but” brings out everywhere this aspect of contrast. Obviously, we cannot truly understand our position as Christians unless we realize that it is a complete contrast to what we once were. You see how important it is in interpreting the Scripture to take everything in its context. We must be clear about our state in sin because, if we are not, we shall never be clear about our state in grace and in salvation. If that is the truth about us as Christians now, two main matters must occupy our attention. The first is, “How has all this happened to us? How has this come to be true of me as a Christian?” The Apostle answers the question: it is “together with Christ.” Do you notice his constantly repeated emphasis? “When we were dead in sins, hath quickened us together with Christ, and hath raised us up together, and made us sit together in heavenly places in Christ Jesus.” Here we are undoubtedly face-to-face with one of the greatest and most marvelous of all the Christian doctrines, one of the most glorious beyond any question at all. It is the whole teaching of the Scripture with regard to our union with Christ. It is a teaching that you find in many places. I would refer you to the fifth chapter of the Epistle to the Romans, which is in many ways the most extended statement of the doctrine to be found anywhere. But it is to be found in exactly the same way in the sixth chapter of the Epistle to the Romans. It is likewise found in 1 Corinthians 15, the great chapter that is read so often at funeral services; but it is seen equally clearly in 2 Corinthians, chapter 5. Similarly it is the teaching found in those beautiful words at the end of the second chapter of the Epistle to the Galatians: “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me” (Gal 2:20). This is the most wonderful and the most amazing thing of all, and to me it is always a matter of great surprise that this blessed doctrine should receive so little attention! For some reason or other, Christian people seem to be afraid of it…[Yet] according to this teaching in Ephesians 2 and elsewhere, you are not Christians at all unless you are joined to Christ and “in Him”…

 

pt3
What is meant by our being joined to Christ? It is used in two senses. The first is in what may be called a federal sense, or, in other words, a covenant sense. That is the teaching of the fifth chapter of Romans, verses 12–21. Adam was constituted and regarded by God as the head and the representative of the human race. He was the federal head, the federal representative, the covenant head. God made a covenant with Adam, made an agreement with him, made certain statements to him as to what He would do, and so on. Now that is the first sense in which this doctrine of union is taught. And what is said, therefore, about the Lord Jesus Christ is that He is our Federal Head, He is our Representative. Adam, our representative, rebelled against God: he sinned, he was punished, and certain consequences followed. But because Adam was our representative and our head, what happened to Adam also therefore happened to all his posterity and to us. Now that is one aspect of the matter and a very important one. We know something about this in ordinary life and living. The ambassador of this country in a foreign court represents the whole country, and he engages in actions in which we are all involved whether we want to be or not. As citizens of this country, we all suffer the consequences of actions that were taken before we were ever born…What the leader or the official representative of a nation does is binding upon all the citizens of that nation. Now that was true of Adam. It is also true of the Lord Jesus Christ. Adam was the first man; Jesus Christ is the Second Man. You have the first Adam; you have the Last Adam. Now Jesus Christ, according to this teaching, is the Representative of this new humanity. Therefore, what He did and what He suffered is something that applies to the whole of this new race that has come into being in Him. So that the union of the believer with Christ must be thought of in that federal sense.

 

The question arises at once, “How can this happen?” Something must happen before we who are dead and under the wrath of God can ever be made alive. I can derive no benefit whatsoever until something has been done to satisfy the wrath of God, for I am not only dead and a creature of lusts and controlled by the god of this world, I am under the wrath of God—we were “by nature the children of wrath, even as others” (2:3).

And, thank God, that something has happened. Christ has taken upon Him our nature, He has taken upon Him our sins, He has gone to the place of punishment; the wrath of God has been poured out upon Him. That is the whole meaning of His death upon the cross: it is sin being punished; it is God’s wrath against sin manifesting itself. And if we do not see that in the cross of Calvary, we are looking at that cross without New Testament eyes. There is that terrible aspect to the cross, and we must never forget it. We must never forget the cry of dereliction,36 “My God, my God, why hast thou forsaken me?” (Mat 27:46). That was because He was experiencing the wrath of God against sin, nothing less.

But the Apostle, here, is much more concerned to emphasize the positive aspect. Christ not only died and was buried; He rose again. God “raised him from the dead, and set him at his own right hand in the heavenly places, Far above all principality, and power, and might, and dominion, and every name that is named” (Eph 1:20-21). All that involved a quickening, a raising, and an exaltation. And the same thing, says the Apostle, is true of us because we are in Christ—“hath quickened us together with him.” This has happened to everybody who is a Christian. It is God’s action. Surely, this does not need any demonstration. That 35 forensic – relating to law; judicial. 36 dereliction – being abandoned. 13 man who is dead in sins and under the wrath of God, what can he do? He can do nothing. God does it to him; He quickens him. As He quickened the dead body of His Son in the grave, He quickens us spiritually

 

What does “to quicken” mean? It means “to make alive,” it means “to impart life.” The first thing then that is true of the Christian is that he has come to the end of his death—we were dead in trespasses and sins, we were not born spiritually. There is no divine spark in anybody born into this world. All born into this world, because they are children of Adam, are born dead—born dead spiritually. This whole idea of a divine spark remaining in man is a contradiction not only of this Scripture, but also of the whole of Scripture. The position of every person born into this world is that he is dead. The comparison used to illustrate this is the dead body of the Lord Jesus Christ buried in a grave with a stone rolled over the mouth. This then is the first positive truth: I have come to an end of my death. I am no longer dead in trespasses and sins, I am no longer dead spiritually. Why? Because I have died with Christ. I have died with Christ to the Law of God and to the wrath of God. Now a Christian is a man who must assert this truth. The beginning of Christianity is to say, “There is therefore now no condemnation to them which are in Christ Jesus” (Rom 8:1). The Christian is not a man who is hoping to be forgiven; the Christian is not a man who hopes that ultimately he will be able to satisfy the demands of the Law and to stand before God. If he is a Christian who understands Christianity, he says, “I am already there, I have ceased to be dead, I am alive, I have been quickened, I have been made alive!” The first important aspect of that statement is the negative one, which says that I am no longer dead. I have finished dying; I am dead to sin, I am dead to the Law, I am dead to the wrath of God. “There is therefore now no condemnation.” Can you say that? It is the statement that every Christian should be able to make…The Scriptures make this definite assertion: I am not a Christian; I cannot be a Christian at all without being in Christ. It follows that if I am in Christ, what is true of Him is also true of me. He has died unto sin once, and I have died unto sin once, in Him. When the Lord Jesus Christ died on that cross on Calvary’s hill I was dying with Him…when Christ died on that cross and endured the wrath of God against sin, I was participating in it. I was in Him, I was dying with Him. I am dead to the Law, I am dead to the wrath of God…But, more, He has quickened us, He has made us alive…Are you dead spiritually or are you alive spiritually? But look at the case more positively. It means that God has put a new Spirit of life into me. “The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death” (Rom 8:2). “The law of the Spirit of life in Christ” is in the Christian. This is the opposite of death and deadness. Before this new Spirit of life in Christ Jesus came into us, we were dead in trespasses and sins and subject to a very different spirit—“the prince of the power of the air, the spirit that now worketh in the children of disobedience” (Eph 2:2). But that is no longer true. There is a new Spirit of life. What is “quickening”? Quickening is regeneration and nothing else. When the Apostle says here, “You hath he quickened,” he means, “You He has regenerated.” He has given you new life, you have been born again, you have been created anew, you have become partakers of the divine nature. What is regeneration? I cannot think of a better definition than this: regeneration is an act of God by which a principle of new life is implanted in man and the governing disposition of the soul is made holy. That is regeneration. It means that God by His mighty action puts a new disposition into my soul. Notice I say “disposition,” not faculties. What man in sin needs is not new faculties: what he needs is a new disposition. What is the difference, you ask, between faculties and disposition? It is something like this: the disposition is that which determines the bent and the use of the faculties. The disposition is that which governs and organizes the use of the faculties, which makes one man a musician and another a poet and another something else. So the difference between the sinner and the Christian, the unbeliever and the believer, is not that the believer, the Christian, has certain faculties that the other man lacks. No, what happens is that this new disposition given to the Christian directs his faculties in an entirely different way…What is new is a new bent, a new disposition. He has turned in a different direction; there is a new power working in him and guiding his faculties. That is the thing that makes a man a Christian. There is this principle of life in him; there is this new disposition. And it affects the whole man: it affects his mind, it affects his heart, it affects his will… Are you alive? Has God put this principle of life into you? Just as you are at this moment, do you know that this has happened to you, that there is this essential difference between you and the man of the world?...Quickened!

We were dead, lifeless, could not move ourselves spiritually, had no appetite spiritually, no apprehension or understanding spiritually. But if we are Christians that is no longer true. We have been quickened together with Christ, the life principle has come in, we have been regenerated. There is no Christianity apart from that…Because we are joined to Christ, something of His life is in us as the result of this vital, indissoluble union, this intimate, mystical connection…

Have you life?

Have you been quickened?

It is the beginning of Christianity. There is no Christianity apart from this…

Are you aware of a principle that is working within you, as it were, in spite of yourself, influencing you, molding you, guiding you, convicting you, leading you on? Are you aware of being possessed?—if I may so put it, at the risk of being misunderstood. The Christian is a possessed man; this principle of life has come in, this new disposition 14 possesses him. And he is aware of a working within him…God has begun a good work in me, and I know it. He has put this new life in me—in me! I am born again and in union with Christ. May God by His Spirit enlighten the eyes of our understanding so that we may begin to comprehend this mighty working of God’s power in us. From God’s Way of Reconciliation: An Exposition of Ephesians 2, 70-81, published by The Banner of Truth Trust, www.banneroftruth.org. Used by permission.