Ephesians 3

Sermon for the Sixteenth Sunday After Trinity Sunday; Ephesians 3:13-21 PAUL’S CARE AND PRAYER FOR THE CHURCH. 1 Up to this time Paul has been extolling the office of the ministry, which proclaims the Gospel of the New Testament. In lofty and impressive terms he introduces its purpose, power and wisdom — in a word, the great benefits the office effects, since God thereby bestows upon us abundantly all manner of wisdom, strength and blessings, all which things, in heaven or earth, are of his dispensing. The Gospel proclaims to us life from death, righteousness from sin, redemption from hell and all evil, and brings us out of the kingdom of darkness into the kingdom of God. So sublime is the whole subject, Paul does not venture to compass it with words but in the loftiest of language suggests much. 2 In the first part of the text he shows the depth of his concern that the Ephesians should retain the Gospel preaching received from him, not allowing themselves to be torn away from it. To this end he employs two expedients: first, he consoles and admonishes; second, he prays and desires. V.13. “Wherefore I ask that ye may not faint at my tribulations for you, which are your glory.” PAUL CONSOLES HIS CONVERTS. 3 Having been imprisoned at Rome by order of the emperor, Paul thus consoles his beloved converts at Ephesus, admonishing them to cleave to the doctrine learned from him; not to be frightened from it by beholding his fate, nor permit themselves to be alienated by such comment as this: “This man Paul in his preaching to you made great pretentions to being commissioned of Christ himself, and to outdoing all the other apostles. And you made your boast in him and relied upon him as if he were the only and all-deserving one. Where is he now? What assistance can he render you? There he lies in Rome, by the Jews condemned to death; more than that, he is in the hands of that cruel tyrant, Emperor Nero. Did we not long ago tell you he would meet such fate? Presumably this puts an end to his boastings over every other man.” 4 To prevent the offense that threatened, Paul writes from his prison, and his message is, in effect, this: “Dear friends, you see I am imprisoned; the devil and the world have me in their hands. This may perhaps alarm you, and rouse in you the evil suspicion, ‘If his doctrine were all right and if he were the great apostle of Christ he claims to be, God would not permit him to suffer such fate.’” For some of the false apostles thus taunted Paul’s disciples. “But I entreat and exhort you,” Paul would say, “not to be offended, or alarmed, not to grow faint, though I am in prison. Whether we be tempted and suffer tribulation, whether we be honored or dishonored, no matter what comes, only cleave to the doctrine I have preached to you — the Gospel, God’s sure Word, as you know.” He reminds them, as before he has done, of that whereunto God has called them, and of what they have received through his preaching. 5 Such admonition is still, and will ever be, necessary in the Christian community. The weak must endure severe conflicts in the tribulations the Gospel inevitably entails. The trial is especially hard when they must lose their leaders and teachers, and in addition hear the shameful, bitter taunts of the calumniators. We in this day have to expect that some will be offended when teachers are assailed. We should therefore be prepared, and when any of our number fall away from our faith to flatter tyrants and the Pope, and to become liars and knaves, we must individually lay hold of the Gospel in a way to enable us to stand and say: “Not because a certain one has so taught, do I believe. It matters not what becomes of him or what he may be, the doctrine itself is right. This I know, whatever God may permit to befall myself or others because of it.” THE CHRISTIAN’S CONFIDENCE MUST BE IN GOD. 6 So have I personally had to do, and must still do. Otherwise I would have been terrified and enervated when I saw the Pope, and bishops, emperors, kings and all the world, opposed to the doctrine they ought to sustain. I would have been overwhelmed, thinking, “They, too, are men and cannot all be followers of the devil.” How could I comfort myself and stand firm unless I were able to say: “Though ten other worlds and everything great, lofty, wise and prudent, and all my dear friends and brethren as well, should turn from me, the doctrine still remains true. It stands; it will not, like men, totter and fall. I will adhere to the Word of God, stand or fall what may.” 7 The Christian must be discerning enough to strip the individual of his mask — f his great pomp and majesty — and distinguish it from the Word. He who cannot so do, cannot stand under temptation; let one fall, and he will soon follow suit. 8 Such is the nature of the Church in its earthly government that human wisdom must stumble thereat; various sects of the offended must rise in opposition to the faith. But God delights to rule, not with the sword or with visible power, but through weakness and in opposition to the devil and the world. Seemingly, he would permit his Church to be utterly overthrown. Guard against and resist offenses as well as we may — and the practice is not without its efficacy — still we must ultimately be driven to say defiantly: “He who established the Church and has to this time preserved it, will continue to protect it. Man would not rule it wisely, but the living Christ is seated upon the throne whereon God placed him, and we shall see who can pull him down and destroy his Church.” PAUL’S SUFFERINGS FOR THE CHURCH’S GOOD. 9 When the trying hour arrives, we are able to accomplish about as little against the enemy as Paul when he lay in chains powerless to succor a soul. He was obliged to commit his cause to the Lord. At the same time, as a faithful apostle, he ceased not, though removed from his followers, to admonish and warn to the full extent of his power. Well he knew that many false apostles were ready, so sure as he said a word, to pervert it and to fill the ears of the people with their own empty words and poisonous teaching. He elsewhere complains ( 2 Timothy 1:15 ) that by the influence of this class all Asia was turned away from him. He had reference to the nearest neighbors of the Ephesians in Asia. 10 For the sake of affording his converts comfort and strength, Paul proceeds to make his sufferings and tribulations pleasing to them by speaking of these afflictions in unusual and beautiful terms. He presents a view quite opposed to the opinion of the world and the judgment of calumniators. “My sufferings and tribulations,” says Paul, “which to you and the world, viewed in a fleshy way, are most disastrous, really work you no injury nor disadvantage, notwithstanding what the pernicious babblers claim about such trials. Rather, they are beneficial to you and me. Though your enemies seek thus to injure you to the fullest extent, benefits they never foresee will accrue to us. “My sufferings are not for my own sake, but yours. They work your benefit; it is better for you as it is, than for me to be present and preach to you. And how so? Because I suffer only for the sake of the ministry, for that Gospel I delivered you. I risk my life and all I have that you may hold it fast; such is my earnest desire. I contend for and cleave to, at the risk of my life, that which Christ gave me and enjoined upon me. Thus by my chains and bands I honor and establish the Gospel, that you may be strengthened and may cleave more firmly to it. 11 “So we shall joyfully transform the tribulation imposed by the world in an attempt to inflict great evils: God will have to pronounce the sentence: ‘Hear, O world, devil, emperor, tyrant! Thou hast imprisoned my apostle Paul for the sake of my godly Christians. What injury have they done thee? what fault committed? With no wrong on their part, thou persecutest them. It is simply because I gave them my Word; therefore thou art opposing and defying me. What shall I say but that thou hast imprisoned and bound, not Paul, but me? Is it not insupportable that a perishable worm, be he emperor or prince, should presume to apprehend God in heaven? But thinkest thou I will remain silent and unprotesting? Thinkest thou I will not break chains, stocks and bands, and give command: Hold thou, devil and tyrant, and submit! Let me rule, substituting for one Paul, ten; and for one Church at Ephesus establishing thirty, yes, a hundred.’” 12 And as in Paul’s time, so today: when our enemies get hold of an evangelical preacher, either he must secretly be drowned or murdered, or he must publicly be hanged or burned. Why is it? Because of the Christians to whom he has taught his doctrine. For a while God looks on serenely. He says: “Beloved lords, be not enraged. Know you whom you have apprehended and murdered? It is I, the Divine Majesty. It was not their own word and command but mine which these preachers taught and my Christians believed. You cannot deny the fact. I must, then, consider how to secure myself against your wrath. How shall I do it? Indeed, by way of returning your favors and kindnesses, I must so arrange that where one town had a minister and the Gospel, ten, yes twenty, towns must have their pastor and preachers. I will, O Pope and bishops, invade your own dioceses and you must tolerate and accept the Gospel, whether to your joy or your grief. If you begin to rave, I will give you cause for alarm, for you shall be overthrown, bishops, hats and all.” 13 Note, when Paul says he suffers for the Ephesians, he means that his suffering is for their profit, to teach them they have nothing to fear in suffering. They, not he, are the subjects of concern in this matter. His pains are not merely those of Paul — upon whom not so much depends — but of an apostle or preacher of the Church of Christ. When the latter name is associated with the suffering, when it is not John or Peter who is cast into prison — that God might tolerate — but a minister of the Church, then the deed is a too gross jesting with the majesty of God; it is tempting him too far, yes apprehending him. 14 It was necessary that Paul give his converts this admonition: “Dear children, fear not. Do not be alarmed at my arrest and intended execution. Let our enemies put forth their utmost effort. You shall see how I will rend the cords and burst the prison, humiliating them until they lie in ashes; the place of one resister of the Gospel will be filled by ten who preach it.” CHRIST PERSECUTED IN CHRISTIANS. Since Paul’s enemies refuse instruction and will not cease their raging, since they refuse to learn against whom they rage, he must make known to them who is the object of their persecution. It is neither Paul nor an apostle, but he to whom it was said ( Psalm 110:1 ), “Sit thou at my right hand.” It is a perilous thing to take liberties with him. He is now seated where he will brook no suffering. The enemies of the Christians must behold such things as did the Jews who delivered Paul into the Emperor’s hands, and as the Romans witnessed. Soon after Paul’s execution, Jerusalem lay in ashes, and not a great while after, the city of Rome was destroyed. For when Christ was oppressed, when in the person of his apostles and martyrs he was seized and put to death, he had no alternative but to destroy a whole city. And Germany may expect a similar fate. NO MAN CAN MERIT ETERNAL LIFE FOR ANOTHER. 15 It is unnecessary here to reply to those wicked and illiterate dolts, the Papists and Anabaptist factions, who explain Paul’s words, “my tribulations for you,” and similar passages, as teaching that one Christian can by his sufferings merit or aid in the salvation of others. Paul does not say, “My tribulations for you are designed to secure for you forgiveness of sins and salvation.” He clearly declares, as the Scriptures everywhere do, that only Christ’s sufferings are thus effective and for all men. Paul’s thought may well be expressed — and every minister may say the same — in these words: “My preaching and my suffering are for your sake.” Just as a parent may say to a child, “I must do or endure this for you.” True, works wrought and sufferings endured for another’s sake are productive of the good and comfort of that one or of many, but the worker or sufferer does not thereby merit, either for himself or another, God’s grace and eternal life. No, these things demand the offices of a being of another order — Christ. He through his sufferings exterminates your sins, and through his death gives you life. Then again, Paul is addressing those already Christians and having forgiveness of sins and all the requirements of a Christian; yet he suffers for them; that is, for their good — that in proportion as his enemies seek to oppose the Gospel, its influence may be widened and the faith of his followers strengthened. 16 In the effort to comfort and strengthen the Ephesians, Paul yet further glorifies and extols his tribulations in the words “which are your glory.” What unheard of talk is this? Is it not much rather, as reason dictates and as all the world affirms, a disgrace to his followers that he lies there in prison? What greater dishonor can Christians suffer than to have their ministers and pastors — their instructors and consolers — shamefully arrested? So it seems to the world, it is true; but I tell you, in God’s sight and in reality, this trial is a great honor to you, one of which you may proudly boast. This very disgrace and provocation you may turn squarely to your good, saying: “From the very fact of our disgrace, I know the doctrine is true and divine. For it is the lot of the Word of God and of salutary doctrine, together with the supporters of the same, to be defamed and persecuted by the world and the devil.” Such persecution is but glory and honor to Christians. Paul says in Romans 5:3, “We rejoice in our tribulations.” In other words, we regard them as glorious, beneficial, precious, blessed. CHRISTIANS TO REJOICE IN PERSECUTIONS. 17 Christians should not, and cannot, have their glory in the things the world esteems and honors; for the world will not, nor can it, honor even God and his Word. Christ’s followers, then, should not be terrified at such treatment as Paul received nor feel disgraced. Let them rather rejoice, deriving comfort and glory therefrom, as did the apostles. We read ( Acts 4:13 ) of their boldness, and ( Acts 5:41 ) that they rejoiced in being “counted worthy to suffer dishonor for the Name.” So it fared with Christ himself, and Christians ought to be grieved if it be otherwise with them and if the world regard them in a kindly way. In proportion as the world persecutes them and heaps upon them its malice, should they rejoice. Let them accept persecution as a good indication, regarding themselves blessed, as Christ teaches in Matthew 5:11. So much for the first part of our text; now follows the second: V.14, 15. “For this cause I bow my knees unto the Father [of our Lord Jesus Christ], from whom every family in heaven and on earth is named.” PREACHING MUST BE FOLLOWED BY PRACTICE. 18 Having comforted his followers concerning his tribulations, Paul tells them it is his earnest petition, his longing, that God would grant them power to cleave in firm faith to the Gospel, not forsaking it or growing weary when they have to endure affronts and tribulations, but firmly resisting these. It is not enough merely to accept the Gospel, or even to preach it. Acceptance must be followed by that spiritual power which renders faith firm and manifests steadfastness in conflicts and temptations; for “the kingdom of God is not in word, but in power,” as Paul says, Corinthians 4:20. There must be a motive force consisting of the inner belief of the heart and the outward proofs of faith: not mere speaking, but doing: not mere talking, but living. Conditions must be such that the Word does not simply remain on the tongue and in the ears, but becomes operative and accomplishes something. In the Old Testament dispensation, Moses preached much indeed, and the people practiced little; but here Paul desires that much be done and little said. He would not have the Gospel preached in vain, but desires that it accomplish the object of its revelation. 19 Note how Paul devotes himself to the welfare of the Christian community. He sets an example, to us ministers in particular, of how to effect the good of the people. But we do not rightly heed his example. We imagine it sufficient to hear the Gospel and be able to discourse about it; we stop at the mere knowledge of it; we never avail ourselves of the Gospel’s power in the struggles of life. Unquestionably, the trouble is, we do not earnestly pray. We ought constantly to come to God with great longing, entreating him day and night to give the Word power to move men’s hearts. David says ( Psalm 68:33 ), “Lo, he uttereth his voice, a mighty voice.” 20 Not only preachers, but all Christians, should constantly entreat the God who grants knowledge to grant also efficacy; should beseech him that the Word may not pass with the utterance, but may manifest itself in power. The prevailing complaint at present is that much preaching obtains, but no practice; that the people are shamefully rude, cold and indolent, and less active than ever, while at the same time they enjoy the strong, clear light of revelation concerning all right and wrong in the world. Well may we pray, then, as Paul does here. He says, in effect: “You are well supplied: the Word is richly proclaimed to you — abundantly poured out upon you. But! bend my knees to God, praying that he may add his blessing to the Word and grant you to behold his honor and praise and to be firmly established, that the Word may grow in you and yield fruit.” 21 Feelingly does Paul speak of praying for his followers. He seems to say: “I must lie here imprisoned, not privileged to be with you or to aid you in any way but by bending my knees — that is, entreating and imploring God earnestly and in deep humility — to the end that God may grant you, may effect in you, what neither myself nor any other human being can accomplish — what I could not do even were I free and ever present with you.” TRUE PRAYER CONSISTS NOT IN OUTWARD THINGS. 22 Observe, the apostle alludes to his prayer by naming its outward expression — bending the knees. But the external posture, if accompanied by nothing else, is sheer hypocrisy. When prayer is genuine, possessing the fire by which it is kindled, prompted by a sincere heart which recognizes its need and likewise the blessings that are ours as proclaimed in the Word, and when faith in God’s Word — in his promise — revives, then the individual will be possessed with a fervor prompting him to fall upon his knees and pray for strength and for the power of the Spirit. When the Spirit of prayer is enkindled and burns within the heart, the body will responsively assume the proper attitude; involuntarily, eyes and hands will be upraised and knees bended. Witness the examples of Moses, David and even Christ himself. When we pray with glowing hearts, external gestures will take care of themselves. They are prompted by the Spirit, and therefore are not to be denounced. If assumed, unbidden of the Spirit, they are hypocritical; as, for instance, when one presumes outwardly to serve God and perform good works while his heart is far away. The prophet says ( Isaiah 29:13 ), “This people draw nigh unto me, and with their mouth and with their lips do honor me, but have removed their heart far from me? 23 By the declaration, “I bow my knees unto the Father of our Lord Jesus Christ,” Paul establishes the doctrine that no one should presume to speak to God, to entreat him for any favor, unless approaching, as Paul does here, in the name of “the Father of ore: Lord Jesus Christ.” For Christ is our sole Mediator, and no one need expect to be heard unless he approach the Father in the name of that Mediator and confess him Lord given of God as intercessor for us and ruler of our bodies and souls. Prayer according to these conditions is approved. Strong faith, however is necessary to lay hold of the comforting Word, picturing God in our hearts as the Father of our Lord Jesus Christ. 24 The statement that Christ is our Lord is very comforting, though we have made it terrifying by regarding Christ as a stern and angry judge, But the fact is, he is Lord for the sole purpose of securing us against harsh lords, tyrants, the devil, the world, death, sin and every sort of misfortune. We are his inheritance, and therefore he will espouse our cause, deliver us from violence and oppression of all kinds and better our condition. The name “Lord,” then, is altogether lovable and comforting to us who believe, and gives us confidence of heart. But still more comforting is it to know that our God, our Lord, is the Father of our Lord Jesus Christ. The name “Lord” stands for the complete Godhead, who gives himself to us. Therefore, all we ask in this name must be abundantly bestowed. Naught is here for me but real help and pure grace. For God designs to have me his child in Christ, placed above all things temporal and eternal. GOD OUR FATHER. 25 Paul further declares that God is not merely a father, but the true Father, “from whom every family in heaven and on earth is named.” Earthly fathers are so called because in a flesh and blood way they have begotten us, or on account of their age and their claim to honor. It is the universal custom to apply the term “father” to an old master. In 2 Kings 5:13, for instance, the servants of Naaman called their lord “father.” Paul’s thought is: “All fatherhood on earth is but a semblance, a shadow, a painted image, in comparison with the divine Fatherhood of God.” 26 But reason can never see it so. And only by the Spirit’s work can the heart recognize the fact. Reason may go so far as to regard God an angry and terrible judge, one who makes the world, even hell itself, too narrow for it and leaves it without a foothold. But it is impossible for natural reason to call God a father in sincerity; much less to regard him the divine Father, preeminent over all who bear the name of “father” in heaven or on earth, of whom all other fathers are as mirror reflections. 27 Think of the attitude of an earthly father toward his child, and of the child toward his father. Even where actual parenthood is lacking, the name engenders a confidence affectionate and pleasing enough to kindle the brightest anticipations of great good to be received. Now, if the sincere, loyal designs of earthly fathers for their children are mere pretense compared to the blessed purposes of our heavenly Father, what must we look for from this heavenly Father, this Father above all others Paul would teach us to look at the proportions, and from the confidence we repose in our natural fathers estimate the character of God as a Father and what we may expect from him. 28 He who can put his trust in God, who can confidently rely upon him and sincerely cry, “Thou art my beloved Father!” need not fear to ask anything of God, or that God will at all deny him. His own heart will tell him that his petitions will be granted. Because of the strength of his confidence, he cannot fail to secure his heart’s desires. Thus God himself teaches us to break open heaven and lay him bare before our eyes that we may see who this Father is. [Thus Paul is confident what he asks is pleasing to God and will be granted. If we did the same we would, doubtless, have a like experience. There are still people who pray. It would be a blessing if there were many more. Then the Gospel would make greater progress and impart to us greater power. It is evident, God be praised, that all who rage against the Gospel must be put to shame. The more they rage, the more the Gospel spreads, and all without our help or counsel, only because God awakens hearts to pray that it may prosper, even without our help. The more fervently we pray, the greater is God’s pleasure to hear.] 29 What is the nature of the prayer Paul here presents? It is the same as the Lord’s Prayer, being particularly identical with the first, second and third petitions. In words of different sound but implying the very same thing, Paul briefly embraces these petitions — the hallowing of God’s name and Word in our midst, and the destruction of the devil’s kingdom and all evil — whatever is opposed to the Word and will of God. He says: V.16. “That he would grant you, according to the riches of his glory, that ye may be strengthened with power.” GOD LAVISH IN HIS BLESSINGS. 30 Sublime words are these, wrung from a fervent heart. Evidently, in the effort to express himself fully, clearly and in language worthy of his subject, the apostle finds words too weak and rare. The fervor of his heart can be but poorly portrayed. By the phrase, “according to the riches of his glory,” Paul means to say: “Such is the greatness of God’s glory, it deserves the title of riches. For it is conducive to God’s honor and praise that he gives abundantly.” These words reveal the nature of God, proclaiming him the source whence we may expect all good, and all aid in time of need. He is God of all the world. The reason the world has made many gods, has invoked many saints, is because it looks to them for aid and benefit. The Scriptures term “gods” certain individuals who do good and lend assistance to their fellows. God says to Moses ( Exodus 7:1 ), “I have made thee as God [a god] to Pharaoh.” 31 But God, because of the abundance and lavishness of his gifts, is entitled to greater honor and glory. He is the true God, to whom alone belongs all glory; yea, the riches of glory. He pours out his blessings abundantly and above measure; he is the source of all blessings in heaven and on earth. Even his most inferior creatures — water, air, the earth and its products — are so generously bestowed that we can appropriate only an infinitesimal part of them. Yet in our blindness and stupidity we do not see, yea, we utterly ignore the fact that God is the giver o£ these. Now, how much more generous is God in spiritual blessings! He has freely given himself — poured out himself — for us, and also gifts and blessings of the highest order. He has illumined us with a light bright enough to reveal to us the real character of the world, the devil and the angels. Yes, to show to us God’s purposes, present, past and future. Thus we have all wisdom and all power over sin, the devil and death, being lords of all creatures. In a word, our riches are inexpressibly great. 32 Paul employs forcible words to record his prayer here. He has firm confidence in God that the petition must be efficacious, must penetrate the clouds and open heaven. He does not say that God looks upon our merit and worthiness and for the sake of these grants our requests; but for the sake of the riches of his glory. We are not worthy his favors, but his glory is worthy o£ our recognition, and we are to honor him because he gratuitously lavishes his blessings upon us, that his name alone may be hallowed. Only with a recognition of these facts may prayer be offered if it is to avail before God. If God were to consider our merit, very small would be the portion due us. But if we are to be richly blessed, it must come about through our recognition of pure grace as the source of our gifts, and our praise of God’s exceeding glory. 33 But what are the blessings for which Paul’s prayer entreats? Something more than continuance of the Word with his followers, though it is a great and good gift even to have the Word thoroughly taught: he prays that the heart may taste the Word and that it may be effectual in the life. Thus the apostle contrasts a knowledge of the Word with the power of the Word. Many have the knowledge, but few the impelling and productive power that the results may be as we teach. Hence they are criticized and not without reason. But our enemies cannot censure and reproach us to greater extent than to say that we preach and accept much good doctrine to no purpose; that no one practices it and profits thereby; that in fact we are morally worse than before we heard the doctrines, and consequently it would have been better had things remained as they were. WE SHOULD PRAY FOR THE POWER OF THE WORD. 34 What answer shall we make? This: In the first place, considering our unsatisfactory condition and the lack of power with the Word, we have great reason to pray with the earnestness Paul’s example teaches. And secondly, though our enemies see little improvement and few fruits of the Gospel, it is not theirs to judge. They think we ought to do nothing but work miracles — raising the dead and bordering the Christian’s walk with roses, until naught but holiness obtains everywhere. This being the case, where would be the need to pray? We cannot, nor dare we, pray for what we already have, but must thank God for it. But, since Paul and other Scripture authorities command us to pray, a defect somewhere in our strength is indicated. Otherwise why say they so much about it? Thus Paul himself acknowledges the Ephesians were weak. He complains of the same weakness in other Epistles and especially in those to the Corinthians. Everywhere he urges them to do and live as they had been taught. The only reason Paul advocates this is that he saw, as we now see, that everywhere they fail, and things are not as they should be. In spite of the fact that not everyone’s conduct is satisfactory, some do mend their ways; and the happy condition obtains that many consciences are assured and many former evils are now avoided. If the two sides of the question were carefully compared, we would see much advantage with us not now noticed. Again, even though we are somewhat weak, is that any reason for saying all is lost? Further, there is naught else but filth and corruption in the ranks of our enemies, which they would gladly adorn with our weakness even. But they must look upon their way as excellent and ours as odious. 35 Let them go on with their judging. We admit we are not all strong, but it is also true that were there no weakness in our ranks, we would have no need of prayer, perseverance, exhortation and daily preaching. In condemning the Gospel because of our admitted weakness, something we ourselves confess, our enemies are themselves judged before God by their judging us. It is possible for me to be truly in the kingdom of grace and at the same time outwardly weak enough to be regarded of men as a knave. My faith is not apparent to men, but God sees it and I am myself sensible of it. You meantime erroneously judge me by my outward conduct, thus bringing judgment upon yourself. We are aware of, and also lament, our weakness and imperfection. Hence we cry and groan, and pray to God to grant us strength and power. WORLD SEES NOT INNER MARKS OF CHRISTIANS. 36 A third answer to our enemies is: We are certain that wherever the Word of God is proclaimed, the fruits of the same must exist. We have the Word of God, and therefore the Spirit of God must be with us. And where the Spirit is, faith must obtain, however weak it may be. Though visible evidence may be lacking, yet inevitably there must be some among us who daily pray, while we may not be aware of it. It is reasonably to be expected that our enemies should judge erroneously, because they look for outward evidences of Christianity, which are not forthcoming. The Word is too sublime to pass under our judgment; it is the province of the Word to judge us. The world, however, while unwilling to be judged and convicted by us, essays to judge and convict the Word of God. Here God steps in. It would be a pity for the worldly to see a godly Christian, so God blinds them and they miss his kingdom. As Isaiah says ( Isaiah 26:10 ): “In the land of uprightness will he deal wrongfully, and will not behold the majesty of Jehovah.” For this reason, few real Christians come under the observation of cavilers; the latter, in general, observe fools and fanatics, at whom they maliciously stumble and take offense. They are unworthy to behold God’s honor in a godly Christian upon whom the Lord has poured out himself in fullness of blessing. 37 Let the real Christian come into the presence o[the caviler, stand before his very eyes, and the caviler will not see him. Let the fault-finder hear that one leads an irreproachable life and he will say: “Heretics have behaved similarly, but under a good appearance concealed poison.” Let one be refractory and reckless, and he must be a knave. Whatever we do, they are not satisfied. If we pipe, they will not dance; if we mourn, they will not lament. Neither sweet nor sour appeals to them. Wisdom must permit her self to be schooled and governed by these cavilers, as Christ says in Matthew 11:19. Thus God confounds and shames the world; while all the time tolerating its judgment of himself, he is ever careful to have the Gospel inculcated, even though the worldly burst with rage. I say these things to teach us to be careful not to join the caviler in judging presumptuously the work and Word of God. Notwithstanding our weakness, we are yet certain the kingdom of God is in our midst so long as we have his Word and daily pray for its efficacy and for an increase of our faith, as the following words recommend: V.16. “That ye may be strengthened with power through his Spirit in the inward man.” THE SPIRIT IMPARTS REAL STRENGTH. 38 The apostle here speaks with varied expression. He leaves little honor and glory, as it were, for free-will, but desires for his followers the heavenly power imparted through the Holy Spirit. There is also a power of the world, and a spirit — the devil, the prince of the world, who blinds and hardens men’s hearts. He boasts of himself and imparts to men a spirit of daring in his purpose to suppress and exterminate Christian doctrine. But while worldings are courageous and daring, so are Christians, and the latter are greater and far more powerful through the Holy Spirit, and are undaunted by the world, the devil, death and all kinds of misfortune. This is real spiritual strength. The Hebrew word “spirit” might well be rendered “bold, undaunted courage.” Spiritual strength is not the strength of muscle and bone; it is true courage — boldness of heart. Weakness, on the contrary, is faint-heartedness, timidity, lack of courage. 39 Paul’s meaning, then, is: “I desire for you, and pray God to grant you, that bold, dauntless courage and that strong, cheerful spirit which will not be terrified by poverty, shame, sin, the devil or death, but is confident that nothing can harm us and we will never be in need.” The courage of the world — the spirit of the world — holds out only until exhaustion of the stores whereon it relies. As the saying is, “Wealth gives temporal boldness, but the soul must rely on God alone.” The boldness resulting from riches and worldly power is haughty and makes its boast in earthly things. But the soul has no hoarded treasure. In God alone it braves every evil; it has a courage and heart very different from that of the world. This is the strength for which Paul prays on behalf of his converts, a strength not inherent in flesh and blood. The possessor thereof does not rely and build on his own powers and riches, nor upon any human help and support. This strength dwells in the inner man. It is the trust of the dauntless, cheerful heart in God’s grace and assistance, and in these alone. The heart which so trusts has no fear. It possesses by faith abundance of riches and pleasures — God himself with all his blessings. At the same time, to human sight only want, weakness and terror may be apparent. V.17. “That Christ may dwell in your hearts through faith.” 40 The Holy Spirit brings Christ into the heart and teaches it to know him. He imparts warmth and courage through faith in Christ. Paul everywhere intimates that no man should presume to approach God otherwise than through Christ, the one Mediator. Now, if Christ dwells in my heart and regulates my entire life, it matters not though my faith be weak. Christ is not mere bone but also flesh. Yes, he has blisters and boils and sins of which he is not ashamed, notwithstanding the eminent saints may hold their noses thereat. And where he dwells all fullness is, let the individual be weak or strong as God permits. CHRIST EMBRACED ONLY BY THE HEART. 41 For Christ to dwell in the heart is simply for the heart to know him; in other words, to understand who he is and what we are to expect from him — that he is our Savior, through whom we may call God our Father and may receive the Spirit who imparts courage to brave all trials. It is thus that Christ dwells with us, in our hearts. Only so can he be embraced; for he is not an inanimate thing, but the living God. How does man lay hold of the Savior in the heart? Not by embracing him intellectually. It is accomplished only by living faith. Christ will not permit himself to be received by works, nor to be apprehended with mental vision; he will consent only to be embraced by the heart. If your faith be true and on a firm foundation, you have and feel Christ in your heart and are aware of all he thinks and does in heaven and on earth — how he rules through his Word and his Spirit, and the attitude of those who have Christ and those who have him not. 42 Paul desires Christ to be efficacious in the hearts of his followers unto the full realization of the promises of the Word — liberation from sin and death, and assurance of grace and eternal life. It is impossible for the heart having such experience to be other than firm and courageous to oppose the terrors of the devil and the world. But the heart which has not yet arrived at this point is here advised what course to take, namely, to pray God for such faith and strength, and to avail himself of the prayers of others to the same end. So much in regard to faith; now follows the mention of love. V.17. “That ye, being rooted and grounded in love.” LOVE, THE EXPRESSION OF FAITH. 43 This is an unusual way of speaking. Is it not in faith that we are to be rooted, engrafted and grounded? Why, then, does Paul here substitute “love?” I reply: Faith, it is true, is the essential thing, but love shows whether or no faith is real and the heart confident and courageous in God. Where one has an unquestioning confidence that God is his Father, necessarily, be his faith never so weak, that faith must find expression in word and deed. He will serve his neighbor in teaching and in extending to him a helping hand. This is what Paul calls being rooted and grounded in love — having the conscious experience of possessing true faith. Love is the test that determines the reality of faith. Peter says ( 2 Peter 1:10 ), “Give the more diligence to make your calling and election sure.” That is, proceed to good works that others may see and you experience that you have true faith. Until you do, you will always be uncertain, vacillating, superficial in heart, not rooted and grounded. So by these two clauses Paul teaches, first, that we should have in our hearts genuine faith toward God; and second, that faith should find expression in loving service to one’s neighbor. V.18. “May be strong to apprehend with all the saints what is the breadth and length and height and depth.” TRUE CHRISTIANS FIND CHRIST EVERYWHERE. 44 These words represent another feature of the apostle’s desire for his Christians to be established and comforted in God through faith, and rooted and grounded in love toward their neighbors. “When you are thus strengthened,” he would say, “and are perseveringly pressing forward, you will be able to grasp with all saints the four parts, to increase therein and to appreciate them more and more.” Faith alone effects this apprehension. Love is not the moving force here, but it contributes by making faith manifest. 45 Some teachers would make these words reflect and measure the holy cross. But Paul does not say a word about the cross. He simply says, in effect: “That you may apprehend all things; may see the length and breadth, the height and depth, of Christ’s kingdom.” This condition obtains when my heart has reached the point where Christ cannot make the spiritual life too long or too wide for me to follow, nor high enough or deep enough to cause my fall from him or his Word; the point where I may be satisfied that wherever I go he is, and that he rules in all places, however long or broad, deep or high, the situation from either a temporal or eternal point of view. No matter how long or wide I measure, I find him everywhere. David says ( Psalm 139:7-8 ): “Whither shall I go from thy Spirit? or whither shall I flee from thy presence? If I ascend up into heaven, thou art there: if I make my bed in Sheol, behold, thou art there.” Christ rules eternally. His length and breadth, his depth and height, are unlimited. If I descend into hell, my heart and my faith tell me he is there. 46 The sum of the matter is this: Depressed or exalted, circumscribed in whatsoever way, dragged hither or thither, I still find Christ. For he holds in his hands everything in heaven or on earth, and all are subject to him — angels, the devil, the world, sin, death and hell. Therefore, so long as he dwells in my heart, I have courage, wherever I go, I cannot be lost. I dwell where Christ my Lord dwells. This, however, is a situation impossible to reason. Should reason ascend a yard above the earth or descend a yard below, or be deprived of the tangible things of the present, it would have to despair. We Christians are, through Christ, better fortified. We are assured that he dwells everywhere, be it in honor or dishonor, hunger, sorrow, illness, imprisonment, death or life, blessing or affliction. It is Paul’s desire for the Ephesians that God give them grace and strength to have such heart-apprehension of his kingdom. He concludes the details of his prayer in these words: V.19. “And to know the love of Christ which passeth knowledge, that ye may be filled unto all the fullness of God.” 47 He means: “I desire you, in addition to having faith and apprehending the four proportions of Christ’s kingdom, to know the love of Christ we should have — the love Christ bears toward us, and the love we owe our neighbor. This knowledge transcends all other, even familiarity with the Gospel; for, know as much as you may, your knowledge will avail little or nothing without love. 48 Paul’s desire, briefly summed up, is that the faith of Christians malt be strengthened unto efficacy, and that love may be warm and fervent, and the heart filled with the fullness of God. “Filled unto all the fullness of God” means, if we follow the Hebrew, filled with everything God’s bounty supplies, full of God, adorned with his grace and the gifts of his Spirit — the Spirit who gives us steadfastness, illuminates us with his light, lives within us his life, saves us with his salvation, and with his love enkindles love in us; in short, it means having God himself and all his blessings dwelling in us in fullness and being effective to make us wholly divine — not so that we possess merely something of God, but all his fullness. CHRISTIAN PERFECTION. 49 Much has been written about the way we are to become godlike. Some have constructed ladders whereby we are to ascend to heaven, and others similar things. But this is all patchwork. In this passage is designated the truest way to attain godlikeness. It is to become filled to the utmost with God, lacking in no particular; to be completely permeated with him until every word, thought and deed, the whole life in fact, be utterly godly. 50 But let none imagine such fullness can be attained in this life. We may indeed desire it and pray for it, like Paul here, but we will not find a man thus perfect. We stand, however, upon the fact that we desire such perfection and groan after it. So long as we live in the flesh, we are filled with the fullness of Adam. Hence it is necessary for us continually to pray God to replace our weakness with courage, and to put into our hearts his Spirit to fill us with grace and strength and rule and work in us absolutely. We ought all to desire this state for one another. To this end may God grant us grace. Amen.

Eph 3:21 . Verse 1 For this cause - Because he maintained that the Gentiles were admitted to all the privileges of the Jews, and all the blessings of the new covenant, without being obliged to submit to circumcision, the Jews persecuted him, and caused him to be imprisoned, first at Caesarea, where he was obliged to appeal to the Roman emperor, in consequence of which he was sent prisoner to Rome. See Act 21:21-28 , etc. The prisoner of Jesus Christ for you Gentiles - For preaching the Gospel to the Gentiles, and showing that they were not bound by the law of Moses, and yet were called to be fellow citizens with the saints; for this very cause the Jews persecuted him unto bonds, and conspired his death. Verse 2 If ye have heard of the dispensation - The compound particle ειγε, which is commonly translated if indeed, in several places means since indeed, seeing that, and should be translated so in this verse, and in several other places of the New Testament. Seeing ye have heard of the dispensation of God, which is given me to you-ward: this they had amply learned from the apostle during his stay at Ephesus, for he had not shunned to declare unto them the whole counsel of God, Act 20:27 , and kept nothing back that was profitable to them, Act 20:20 . And this was certainly among those things that were most profitable, and most necessary to be known. By the dispensation of the grace of God we may understand, either the apostolic office and gifts granted to St. Paul, for the purpose of preaching the Gospel among the Gentiles, see Rom 1:5 ; or the knowledge which God gave him of that gracious and Divine plan which he had formed for the conversion of the Gentiles. For the meaning of the word economy see the note on Eph 1:10 . Verse 3 By revelation he made known unto me - Instead of εγνωρισε, he made known, εγνωρισθη, was made known, is the reading of ABCD*FG, several others, both the Syriac, Coptic, Slavonic, Vulgate, and Itala, with Clemens, Cyril, Chrysostom, Theodoret, Damascenus, and others: it is doubtless the true reading. The apostle wishes the Ephesians to understand that it was not an opinion of his own, or a doctrine which he was taught by others, or which he had gathered from the ancient prophets; but one that came to him by immediate revelation from God, as he had informed them before in a few words, referring to what he had said Eph 1:9-12 . Verse 4 Whereby, when ye read - When ye refer back to them. Ye may understand my knowledge - Ye may see what God has given me to know concerning what has been hitherto a mystery - the calling of the Gentiles, and the breaking down the middle wall between them and the Jews, so as to make both one spiritual body, and on the same conditions. Verse 5 Which in other ages was not made known - That the calling of the Gentiles was made known by the prophets in different ages of the Jewish Church is exceedingly clear; but it certainly was not made known in that clear and precise manner in which it was now revealed by the Spirit unto the ministers of the New Testament: nor was it made known unto them at all, that the Gentiles should find salvation without coming under the yoke of the Mosaic law, and that the Jews themselves should be freed from that yoke of bondage; these were discoveries totally new, and now revealed for the first time by the Spirit of God. Verse 6 That the Gentiles should be fellow heirs - This is the substance of that mystery which had been hidden from all ages, and which was now made known to the New Testament apostles and prophets, and more particularly to St. Paul. His promise in Christ - That the promise made to Abraham extended to the Gentiles, the apostle has largely proved in his Epistle to the Romans; and that it was to be fulfilled to them by and through Christ, he proves there also; and particularly in his Epistle to the Galatians, see Gal 3:14 . And that these blessings were to be announced in the preaching of the Gospel, and received on believing it, he every where declares, but more especially in this epistle. Verse 7 Whereof I was made a minister - Διακονος· A deacon, a servant acting under and by the direction of the great Master, Jesus Christ; from whom, by an especial call and revelation, I received the apostolic gifts and office, and by την ενεργειαν της δυναμεως αυτου, the energy, the in-working of his power, this Gospel which I preached was made effectual to the salvation of vast multitudes of Jews and Gentiles. Verse 8 Less than the least of all saints - Ελαχιστοτερῳ παντων ἁγιων. As the design of the apostle was to magnify the grace of Christ in the salvation of the world, he uses every precaution to prevent the eyes of the people from being turned to any thing but Christ crucified; and although he was obliged to speak of himself as the particular instrument which God had chosen to bring the Gentile world to the knowledge of the truth, yet he does it in such a manner as to show that the excellency of the power was of God, and not of him; and that, highly as he and his follow apostles were honored; they had the heavenly treasure in earthen vessels. To lay himself as low as possible, consistently with his being in the number of Divinely commissioned men, he calls himself less than the least; and is obliged to make a new word, by strangely forming a comparative degree, not from the positive, which would have been a regular grammatical procedure, but from the superlative. The adjective ελαχυς signifies little, ελασσων or ελαττων, less, and ελαχιστος, least. On this latter, which is the superlative of ελαχυς, little, St. Paul forms his comparative, ελαχιστοτερος, less than the least, a word of which it would be vain to attempt a better translation than that given in our own version. It most strongly marks the unparalleled humility of the apostle; and the amazing condescension of God, in favoring him, who had been before a persecutor and blasphemer, with the knowledge of this glorious scheme of human redemption, and the power to preach it so successfully among the Gentiles. The unsearchable riches of Christ - The word ανεξιχνιαστος, from α, privative, and εξιχνιαζω, to trace out, from ιχνος, a step, is exceedingly well chosen here: it refers to the footsteps of God, the plans he had formed, the dispensations which he had published, and the innumerable providences which he had combined, to prepare, mature, and bring to full effect and view his gracious designs in the salvation of a ruined world, by the incarnation, passion, death, and resurrection of his Son. There were in these schemes and providences such riches - such an abundance, such a variety, as could not be comprehended even by the naturally vast, and, through the Divine inspiration, unparalleledly capacious mind of the apostle. Yet he was to proclaim among the Gentiles these astonishing wonders and mysteries of grace; and as he proceeds in this great and glorious work, the Holy Spirit that dwelt in him opens to his mind more and more of those riches - leads him into those footsteps of the Almighty which could not be investigated by man nor angel, so that his preaching and epistles, taken all in their chronological order, will prove that his views brighten, and his discoveries become more numerous and more distinct in proportion as he advances. And had he lived, preached, and written to the present day, he had not exhausted the subject, nor fully declared to the Gentiles the unsearchable riches of Christ - the endless depths of wisdom and knowledge treasured up in him, and the infinity of saving acts and saving power displayed by him. Verse 9 And to make all men see - Και φωτισαι παντας· And to illuminate all; to give information both to Jews and Gentiles; to afford them a sufficiency of light, so that they might be able distinctly to discern the great objects exhibited in this Gospel. What is the fellowship of the mystery - The word κοινωνια, which we properly translate fellowship, was used among the Greeks to signify their religious communities; here it may intimate the association of Jews and Gentiles in one Church or body, and their agreement in that glorious mystery which was now so fully opened relative to the salvation of both. But instead of κοινωνια, fellowship, οικονομια, dispensation or economy, is the reading of ABCDEFG, and more than fifty others; both the Syriac, Coptic, Ethiopic, Armenian, Slavonian, Vulgate and Itala, with the chief of the Greek fathers. Some of the best printed editions of the Greek text have the same reading, and that in our common text has very little authority to support it. Dispensation or economy is far more congenial to the scope of the apostle's declaration in this place; he wished to show them the economy of that mystery of bringing Jews and Gentiles to salvation by faith in Christ Jesus, which God from the beginning of the world had kept hidden in his own infinite mind, and did not think proper to reveal even when he projected the creation of the world, which had respect to the economy of human redemption. And although the world was made by Jesus Christ, the great Redeemer, yet at that period this revelation of the power of God, the design of saving men, whose fall infinite wisdom had foreseen, was not then revealed. This reading Griesbach has received into the text. Who created all things by Jesus Christ - Some very judicious critics are of opinion that this does not refer to the material creation; and that we should understand the whole as referring to the formation of all God's dispensations of grace, mercy, and truth, which have been planned, managed, and executed by Christ, from the foundation of the world to the present time. But the words δια Ιησου Χριστου, by Jesus Christ, are wanting in ABCD*FG, and several others; also in the Syriac, Arabic of Erpen, Coptic, Ethiopic, Vulgate, and Itala; as also in several of the fathers. Griesbach has thrown the words out of the text; and Professor White says, "certissime delenda," they are indisputably spurious. The text, therefore, should be read: which from the beginning of the world had been hidden in God who created all things. No inferiority of Christ can be argued from a clause of whose spuriousness there is the strongest evidence. Verse 10 That now unto the principalities and powers in heavenly places - Who are these principalities and powers? Some think evil angels are intended, because they are thus denominated, Eph 6:12 . Others think good angels are meant; for as these heavenly beings are curious to investigate the wondrous economy of the Gospel, though they are not its immediate objects, see 1Pet 1:12 , it is quite consistent with the goodness of God to give them that satisfaction which they require. And in this discovery of the Gospel plan of salvation, which reconciles things in heaven and things on earth - both men and angels, these pure spirits are greatly interested, and their praises to the Divine Being rendered much more abundant. Others imagine the Jewish rulers and rabbins are intended, particularly those of them who were converted to Christianity, and who had now learned from the preaching of the Gospel what, as Jews, they could never have known. I have had several opportunities of showing that this sort of phraseology is frequent among the Jews, and indeed not seldom used in the New Testament. Dr. Macknight, whose mode of arguing against this opinion is not well chosen, supposes that "the different orders of angels in heaven are intended, whose knowledge of God's dispensations must be as gradual as the dispensations themselves; consequently their knowledge of the manifold wisdom of God must have been greatly increased by the constitution of the Christian Church." Of this there can be no doubt, whether the terms in the text refer to them or not. By the Church - That is, by the Christians and by the wonderful things done in the Church; and by the apostles, who were its pastors. The manifold wisdom of God - Ἡ πολυποικιλος σοφια· That multifarious and greatly diversified wisdom of God; laying great and infinite plans, and accomplishing them by endless means, through the whole lapse of ages; making every occurrence subservient to the purposes of his infinite mercy and goodness. God's gracious design to save a lost world by Jesus Christ, could not be defeated by any cunning skill or malice of man or devils: whatever hinderances are thrown in the way, his wisdom and power can remove; and his infinite wisdom can never want ways or means to effect its gracious designs. Verse 11 According to the eternal purpose - Κατα προθεσιν των αιωνων· According to the purpose concerning the periods. This seems to refer to the complete round of the Jewish system, and to that of the Gospel. I have often observed, that though the proper grammatical meaning of the word is ever-during or endless duration, yet it is often applied to those systems, periods, governments, etc., which have a complete duration, taking in the whole of them, from their commencement to their termination, leaving nothing of their duration unembraced. So, here, God purposed that the Jewish dispensation should commence at such a time, and terminate at such a time; that the Gospel dispensation should commence when the Jewish ended, and terminate only with life itself; and that the results of both should be endless. This is probably what is meant by the above phrase. Which he purposed in Christ Jesus - Ἡν εποιησεν· Which he made or constituted in or for Christ Jesus. The manifestation of Christ, and the glory which should follow, were the grand objects which God kept in view in all his dispensations. Verse 12 In whom we have boldness - By whom we, Gentiles, have την παρῥησιαν, this liberty of speech; so that we may say any thing by prayer and supplication, and την προσαγωγην, this introduction, into the Divine presence by faith in Christ. It is only in his name we can pray to God, and it is only by him that we can come to God; none can give us an introduction but Christ Jesus, and it is only for his sake that God will either hear or save us. It is on the ground of such scriptures as these that we conclude all our prayers in the name, and for the sake, of Jesus Christ our Lord. Verse 13 I desire that ye faint not - In those primitive times, when there was much persecution, people were in continual danger of falling away from the faith who were not well grounded in it. This the apostle deprecates, and advances a strong reason why they should be firm: "I suffer my present imprisonment on account of demonstrating your privileges, of which the Jews are envious: I bear my afflictions patiently, knowing that what I have advanced is of God, and thus I give ample proof of the sincerity of my own conviction. The sufferings, therefore, of your apostles are honorable to you and to your cause; and far from being any cause why you should faint, or draw back like cowards, in the day of distress, they should be an additional argument to induce you to persevere." Verse 14 For this cause I bow my knees - That you may not faint, but persevere, I frequently pray to God, who is our God and the Father of our Lord Jesus. Some very ancient and excellent MSS. and versions omit the words του Κυριου ἡμων Ιησου Χριστου, of our Lord Jesus Christ. And in them the passage reads: I bow my knees unto the Father. The apostle prays to God the Father, that they may not faint; and he bows his knees in this praying. What can any man think of himself, who, in his addresses to God, can either sit on his seat or stand in the presence of the Maker and Judge of all men? Would they sit while addressing any person of ordinary respectability? If they did so they would be reckoned very rude indeed. Would they sit in the presence of the king of their own land? They would not be permitted so to do. Is God then to be treated with less respect than a fellow mortal? Paul kneeled in praying, Act 20:36 ; Act 21:5 . Stephen kneeled when he was stoned, Act 7:60 . And Peter kneeled when he raised Tabitha, Act 9:40 . Many parts of this prayer bear a strict resemblance to that offered up by Solomon, 2Chr 6:1 , etc., when dedicating the temple: He kneeled down upon his knees before all the congregation of Israel, and spread forth his hands towards heaven; 2Chr 6:13 . The apostle was now dedicating the Christian Church, that then was and that ever should be, to God; and praying for those blessings which should ever rest on and distinguish it; and he kneels down after the example of Solomon, and invokes him to whom the first temple was dedicated, and who had made it a type of the Gospel Church. Verse 15 Of whom the whole family - Believers in the Lord Jesus Christ on earth, the spirits of just men made perfect in a separate state, and all the holy angels in heaven, make but one family, of which God is the Father and Head. St. Paul does not say, of whom the families, as if each order formed a distinct household; but he says family, because they are all one, and of one. And all this family is named - derives its origin and being, from God, as children derive their name from him who is the father of the family: holy persons in heaven and earth derive their being and their holiness from God, and therefore his name is called upon them. Christ gives the name of Christians to all the real members of his Church upon earth; and to all the spirits of just men (saved since his advent, and through his blood) in heaven. They are all the sons and daughters of God Almighty. Verse 16 That he would grant you - This prayer of the apostle is one of the most grand and sublime in the whole oracles of God. The riches of the grace of the Gospel, and the extent to which the soul of man may be saved here below, are most emphatically pointed out here. Every word seems to have come immediately from heaven; laboring to convey ideas of infinite importance to mankind. No paraphrase can do it justice, and few commentators seem to have entered into its spirit; perhaps deterred by its unparalleled sublimity. I shall only attempt a few observations upon the terms, to show their force and meaning; and leave all the rest to that Spirit by which these most important words were dictated. In the mean time referring the reader to the discourse lately published on this prayer of the apostle, entitled, The Family of God and its Privileges. That he would grant you - You can expect nothing from him but as a free gift through Christ Jesus; let this be a ruling sentiment of your hearts when you pray to God. According to the riches of his glory - According to the measure of his own eternal fullness; God's infinite mercy and goodness being the measure according to which we are to be saved. In giving alms it is a maxim that every one should act according to his ability. It would be a disgrace to a king or a noble-man to give no more than a tradesman or a peasant. God acts up to the dignity of his infinite perfections; he gives according to the riches of his glory. To be strengthened with might - Ye have many enemies, cunning and strong; many trials, too great for your natural strength; many temptations, which no human power is able successfully to resist; many duties to perform, which cannot be accomplished by the strength of man; therefore you need Divine strength; ye must have might; and ye must be strengthened every where, and every way fortified by that might; mightily and most effectually strengthened. By his Spirit - By the sovereign energy of the Holy Ghost. This fountain of spiritual energy can alone supply the spiritual strength which is necessary for this spiritual work and conflict. In the inner man - In the soul. Every man is a compound being; he has a body and a soul. The outward man is that alone which is seen and considered by men; the inward man is that which stands particularly in reference to God and eternity. The outward man is strengthened by earthly food, etc.; the inward man, by spiritual and heavenly influences. Knowledge, love, peace, and holiness, are the food of the inward man; or rather Jesus Christ, that bread of life which came down from heaven: he that eateth this bread shall live and be strengthened by it. The soul must be as truly fed and nourished by Divine food as the body by natural food. Verse 17 That Christ may dwell in your hearts by faith - In this as well as in many other passages, and particularly that in Eph 2:21 (note), the apostle compares the body or Church of true believers to a temple, which, like that of Solomon, is built up to be a habitation of God through the Spirit. Here, as Solomon did at the dedication of the temple at Jerusalem, 2Chr 6:1 , etc., Paul, having considered the Church at Ephesus completely formed, as to every external thing, prays that God may come down and dwell in it. And as there could be no indwelling of God but by Christ, and no indwelling of Christ but by faith, he prays that they may have such faith in Christ, as shall keep them in constant possession of his love and presence. God, at the beginning, formed man to be his temple, and while in a state of purity he inhabited this temple; when the temple became defiled, God left it. In the order of his eternal mercy, Christ, the repairer of the breach, comes to purify the temple, that it may again become a fit habitation for the blessed God. This is what the apostle points out to the believing Ephesians, in praying that Christ κατοικησαι, might intensely and constantly dwell in their hearts by faith: for the man's heart, which is not God's house, must be a hold of every foul and unclean spirit; as Satan and his angels will endeavor to fill what God does not. That ye, being rooted and grounded in love - Here is a double metaphor; one taken from agriculture, the other, from architecture. As trees, they are to be rooted in love - this is the soil in which their souls are to grow; into the infinite love of God their souls by faith are to strike their roots, and from this love derive all that nourishment which is essential for their full growth, till they have the mind in them that was in Jesus, or, as it is afterwards said, till they are filled with all the fullness of God. As a building, their foundation is to be laid in this love. God so loved the world, that he gave his only begotten Son, etc. Here is the ground on which alone the soul, and all its hopes and expectations, can be safely founded. This is a foundation that cannot be shaken; and it is from this alone that the doctrine of redemption flows to man, and from this alone has the soul its form and comeliness. In this, as its proper soil, it grows. On this, as its only foundation, it rests. Verse 18 May be able to comprehend with all saints - Ἱνα εξισχυσητε καταλαβεσθαι. These words are so exceedingly nervous and full of meaning, that it is almost impossible to translate them. The first word, εξισχυσητε , from εξ, intensive, and ισχυω, to be strong, signifies that they might be thoroughly able, by having been strengthened with might, by God's power. The second word καταλαβεσθαι, from κατα, intensive, and λαμβανω , to take, catch, or seize on, may be translated, that ye may fully catch, take in, and comprehend this wonderful mystery of God. The mind must be rendered apt, and the soul invigorated, to take in and comprehend these mysteries. What is the breadth, and length, and depth, and height - Here the apostle still keeps up the metaphor, comparing the Church of God to a building; and as, in order to rear a proper building, formed on scientific principles, a ground plan and specification must be previously made, according to which the building is to be constructed, the apostle refers to this; for this must be thoroughly understood, without which the building could not be formed. They were to be builded up a heavenly house, a habitation of God through the Spirit; and this must have its latitude or breadth, its longitude or length, its altitude or height, and its profundity or depth. It is supposed by some that the apostle is here alluding to the famous temple of Diana at Ephesus, which, as I have already had occasion to remark, was reputed one of the wonders of the world, being in length 425 feet, in breadth 220; it was supported by 127 pillars, each 60 feet high; was builded at the expense of all Asia; and was 220 years in being completed. I cannot, however, allow of this allusion while the apostle had a nobler model at hand, and one every way more worthy of being brought into the comparison. The temple at Jerusalem was that alone which he had in view; that alone could be fitly compared here; for that was built to be a habitation of God; that was his house, and that the place of his rest: so the Christian temple, and the believing heart, are to be the constant, the endless residence of God; and how august must that edifice be in which the eternal Trinity dwells! But what can the apostle mean by the breadth, length, depth, and height, of the love of God? Imagination can scarcely frame any satisfactory answer to this question. It takes in the eternity of God. God is Love; and in that, an infinity of breadth, length, depth, and height, is included; or rather all breadth, length, depth, and height, are lost in this immensity. It comprehends all that is above, all that is below, all that is past, and all that is to come. In reference to human beings, the love of God, in its Breadth, is a girdle that encompasses the globe; its Length reaches from the eternal purpose of the mission of Christ, to the eternity of blessedness which is to be spent in his ineffable glories; its Depth reaches to the lowest fallen of the sons of Adam, and to the deepest depravity of the human heart; and its Height to the infinite dignities of the throne of Christ. He that overcometh will I give to sit dawn with me upon my throne, as I have overcome and sat down with the Father upon his throne. Thus we see that the Father, the Son, and all true believers in him, are to be seated on the same throne! This is the height of the love of God, and the height to which that love raises the souls that believe in Christ Jesus! Verse 19 To know the love of Christ, which passeth knowledge - It is only by the love of Christ that we can know the love of God: the love of God to man induced him to give Christ for his redemption; Christ's love to man induced him to give his life's blood for his salvation. The gift of Christ to man is the measure of God's love; the death of Christ for man is the measure of Christ's love. God so loved the world, etc. Christ loved us, and gave himself for us. But how can the love of Christ, which passeth knowledge, be known? Many have labored to reconcile this seeming contradiction. If we take the verb γνωναι in a sense in which it is frequently used in the New Testament, to approve, acknowledge, or acknowledge with approbation, and γνωσις to signify comprehension, then the difficulty will be partly removed: "That ye may acknowledge, approve, and publicly acknowledge, that love of God which surpasseth knowledge." We can acknowledge and approve of that which surpasses our comprehension. We cannot comprehend God; yet we can know that he is; approve of, love, adore, and serve him. In like manner, though we cannot comprehend, the immensity of the love of Christ, yet we know that he has loved us, and washed us from our sins in his own blood; and we approve of, and acknowledge, him as our only Lord and Savior. In this sense we may be said to know the love of Christ that passeth knowledge. But it is more likely that the word γνωσις, which we translate knowledge, signifies here science in general, and particularly that science of which the rabbins boasted, and that in which the Greeks greatly exulted. The former professed to have the key of knowledge; the secret of all Divine mysteries; the latter considered their philosophers, and their systems of philosophy, superior to every thing that had ever been known among men, and reputed on this account all other nations as barbarians. When the apostle prays that they may know the love of Christ which passeth knowledge, he may refer to all the boasted knowledge of the Jewish doctors, and to all the greatly extolled science of the Greek philosophers. To know the love of Christ, infinitely surpasseth all other science. This gives a clear and satisfactory sense. That ye might be filled with all the fullness of God - Among all the great sayings in this prayer, this is the greatest. To be Filled with God is a great thing; to be filled with the Fulness of God is still greater; but to be filled with All the fullness of God, παν το πληρωμα του Θεου, utterly bewilders the sense and confounds the understanding. Most people, in quoting these words, endeavor to correct or explain the apostle, by adding the word communicable; but this is as idle as it is useless and impertinent. The apostle means what he says, and would be understood in his own meaning. By the fullness of God, we are to understand all those gifts and graces which he has promised to bestow on man, and which he dispenses to the Church. To be filled with all the fullness of God, is to have the whole soul filled with meekness, gentleness, goodness, love, justice, holiness, mercy, and truth. And as what God fills, neither sin nor Satan can fill; consequently, it implies that the soul shall be emptied of sin, that sin shall neither have dominion over it, nor a being in it. It is impossible for us to understand these words in a lower sense than this. But how much more they imply, (for more they do imply), I cannot tell. As there is no end to the merits of Christ, no bounds to the mercy and love of God, no limits to the improvability of the human soul, so there can be no bounds set to the saving influence which God will dispense to the heart of every believer. We may ask, and we shall receive, and our joy shall be full. Verse 20 Now unto him - Having finished his short, but most wonderfully comprehensive and energetic prayer, the apostle brings in his doxology, giving praise to Him from whom all blessings come, and to whom all thanks are due. That is able to do exceeding abundantly - It is impossible to express the full meaning of these words, God is omnipotent, therefore he is able to do all things, and able to do ὑπερ εκ περισσου, superabundantly above the greatest abundance. And who can doubt this, who has any rational or Scriptural views of his power or his love? All that we ask or think - We can ask every good of which we have heard, every good which God has promised in his word; and we can think of, or imagine, goods and blessings beyond all that we have either read of or seen: yea, we can imagine good things to which it is impossible for us to give a name; we can go beyond the limits of all human descriptions; we can imagine more than even God has specified in his word; and can feel no bounds to our imagination of good, but impossibility and eternity: and after all, God is able to do more for us than we can ask or think; and his ability here is so necessarily connected with his willingness, that the one indisputably implies the other; for, of what consequence would it be to tell the Church of God that he had power to do so and so, if there were not implied an assurance that he will do what his power can, and what the soul of man needs to have done? According to the power that worketh in us - All that he can do, and all that he has promised to do, will be done according to what he has done, by that power of the holy Ghost την ενεργουμενην, which worketh strongly in us - acts with energy in our hearts, expelling evil, purifying and refining the affections and desires, and implanting good. Verse 21 Unto him - Thus possessed of power and goodness, be glory in the Church - be unceasing praises ascribed in all the assemblies of the people of God, wherever these glad tidings are preached, and wherever this glorious doctrine shall be credited. By Christ Jesus - Through whom, and for whom, all these miracles of mercy and power are wrought. Throughout all ages - Εις πασας τας γενεας· Through all succeeding generations - while the race of human beings continues to exist on the face of the earth. World without end - Του αιωνος των αιωνων· Throughout eternity - in the coming world as well as in this. The song of praise, begun upon earth, and protracted through all the generations of men, shall be continued in heaven, by all that are redeemed from the earth, where eras, limits, and periods are no more for ever. Amen - So be it. So let it be! and so it will be; for all the counsels of God are faithfulness and truth; and not one jot or tittle of his promise has failed, from the foundation of the world to the present day; nor can fail, till mortality is swallowed up of life. Therefore, to the Father, Son, and holy Ghost, be glory, dominion, power, and thanksgiving, now, henceforth, and for ever. - Amen and Amen. 1. For the great importance of the matter contained in this chapter, and the sublimity of the language and conceptions, there is no portion of the New Testament equal to this. The apostle was now shut up in prison, but the word of the Lord was not bound; and the kingdom of God seems to have been opened to him in a most astonishing manner. There seems to have been exhibited to him a plan of the Divine counsels and conduct relative to the salvation of man, before and from the foundation of the world to the end of time; and while, with the eye of his mind, he contemplates this plan, he describes it in language at once the most elevated that can be conceived, and every where dignified and appropriate to the subject; so that he may with safety be compared with the finest of the Grecian writers. In the notes I have already observed how hard it is to give any literal translation of the many compound epithets which the apostle uses. Indeed his own nervous language seems to bend and tremble under the weight of the Divine ideas which it endeavors to express. This is most observable in the prayer and doxology which are contained in Eph 3:14-21 . A passage in Thucydides, lib. vii. cap. lxxxvii, in fine, where he gives an account of the total overthrow of the Athenian general, Nicias, and his whole army, by the Sicilians, has been compared with this of the apostle; it is truly a grand piece, and no reader can be displeased with its introduction here: ξυνεβη τε εργον τουτο Ἑλληνικον των κατα τον πολεμον τονδε μεγιστον γενεσθαι - και τοις τε κρατησασι λαμπροτατον, και τοις διαφθαρεισι δυστυχεστατον· κατα παντα γαρ παντως νικηθεντες, και ουδεν ολιγον ες ουδεν κακοπαθησαντες, πανωλεθριᾳ δη, το λεγομενον, και πεζος και νηες, και ουδεν ὁ, τι ουκ απωλετο· και ολιγοι απο πολλων επ' οικου απενοστησαν· "This was the greatest discomfiture which the Greeks sustained during the whole war, and was as brilliant to the conquerors as it was calamitous to the vanquished. In every respect they were totally defeated; and they suffered no small evil in every particular: the destruction was universal, both of army and navy; there was nothing that did not perish; and scarcely any, out of vast multitudes, returned to their own homes. The learned may compare the two passages; and while due credit is given to the splendid Greek historian, no critic will deny the palm to the inspired writer. 2. With such portions of the word of God before us, how is it that we can he said conscientiously to credit the doctrines of Christianity, and live satisfied with such slender attainments in the divine life? Can any man that pleads for the necessary and degrading continuance of indwelling sin, believe what the apostle has written? Can we, who profess to believe it, be excusable, and live under the influence of any temper or passion that does not belong to the mind of Christ? Will it be said in answer, that "this is only a prayer of the apostle, and contains his wish from the overflowings of his heart for the spiritual prosperity of the Ephesians?" Was the apostle inspired or not when he penned this prayer? If he were not inspired, the prayer makes no part of Divine revelation; if he were inspired, every petition is tantamount to a positive promise; for what God inspires the heart to pray for, that God purposes to bestow. Then it is his will that all these blessings should be enjoyed by his true followers, that Christ should inhabit their hearts, and that they should be filled with all the fullness of God; yea, and that God should do for them more abundantly than they can ask or think. This necessarily implies that they should be saved from all sin, inward and outward, in this life; that the thoughts of their hearts should be cleansed by the inspiration of God's Holy Spirit, that they might perfectly love him, and worthily magnify his holy name. As sin is the cause of the ruin of mankind, the Gospel system, which is its cure, is called good news, or glad tidings; and it is good news because it proclaims him who saves his people from their sins. It would be dishonorable to the grace of Christ to suppose that sin had made wounds which that could not heal. Introduction The apostle exhorts them to walk worthy of their vocation, and to live in peace and unity, Eph 4:1-6 . Shows that God has distributed a variety of gifts, and instituted a variety of offices in his Church, for the building up and perfecting of the body of Christ, Eph 4:7-13 . Teaches them the necessity of being well instructed and steady in Divine things, Eph 4:14 . Teaches how the body or Church of Christ is constituted, Eph 4:15 , Eph 4:16 . Warns them against acting like the Gentiles, of whose conduct he gives a lamentable description, Eph 4:17-19 . Points out how they had been changed, in consequence of their conversion to Christianity, Eph 4:20 , Eph 4:21 . Gives various exhortations relative to the purification of their minds, their conduct to each other, and to the poor, Eph 4:22-28 . Shows them that their conversation should be chaste and holy, that they might not grieve the Spirit of God; that they should avoid all bad tempers, be kindly affectioned one to another, and be of a forgiving spirit, Eph 4:29-32 .

Ephesians Chapter 3 ANALYSIS OF CHAPTER III. THIS chapter consists, properly, of three parts:-- I. A statement that the Gentiles were to be made partakers of the gospel, and that the work of proclaiming this was especially entrusted to Paul, Eph 3:1-12. In illustrating this, Paul observes:-- (1.) That he was the prisoner of Jesus Christ in behalf of the Gentiles, Eph 3:1. He was in bonds for maintaining that the gospel was to be preached to the Gentiles, and for endeavouring to convey it to them. (2.) He reminds them all of the fact that he was called, by special revelation, to make known this truth, and to convey to the Gentiles this gospel--supposing that they had heard of the manner of his conversion, Eph 3:2,3. (3.) He refers them to what he had said before in few words on this point as proof of his acquaintance with this great plan of the gospel, Eph 3:3,4. (4.) He speaks of this great truth as a "mystery"--the "mystery of Christ;" the great and important truth which was concealed until Christ came, and which was fully made known by him, Eph 3:4-6. This had been hidden for ages. But now it had been fully revealed by the Spirit of God to the apostles and prophets in the Christian church, that the great wall of partition was to be broken down, and the gospel proclaimed alike to all. (5.) The apostle says, that to him especially was this office committed, to proclaim among the Gentiles the unsearchable riches of Christ, Eph 3:8,9. (6.) The design of this was to illustrate, in view of all worlds, the great wisdom of God in the plan of salvation, Eph 3:10-12. It was intended to show to other intelligent beings the glory of the Divine perfections, and to make manifestations of the Divine character which could be perceived nowhere else. II. Paul expresses an earnest wish that they should comprehend the glory of this plan of salvation, Eph 3:13-19. Particularly he desires them not to faint on account of his afflictions in their behalf; declares that he bows his knees in prayer before the great Father of the redeemed family, that God would be pleased to strengthen them, and enlighten them, and give them clear views of the glorious plan. III. The chapter concludes with an ascription of praise to God, in view of the great goodness which he had manifested, and of the glory of the plan of salvation, Eph 3:20,21. Verse 1. For this cause. On account of preaching this doctrine; that is, the doctrine that the gospel was to be proclaimed to the Gentiles. I Paul, the prisoner of Jesus Christ. A prisoner in the service of the Lord Jesus; or made a prisoner in his cause. Not a prisoner for crime, or debt, or as a captive in war, but a captive in the service of the Redeemer. This proves that, at the time of writing this, Paul was in bonds, and there can be no question that he was in Rome. This would be more correctly rendered, "For this cause I, Paul, am the prisoner," etc. So Tindal renders it, "For this cause I, Paul, the servant of Jesus, am in bonds." So also Locke, Rosenmuller, Doddridge, Whitby, Koppe, and others understand it. By this construction the abruptness now manifest in our common version is avoided. For you Gentiles. Made a prisoner at Rome on your behalf, because I maintained that the gospel was to be preached to the Gentiles. See Acts 22:21-23. He was taken first to Cesarea, and then to Rome. The cause of his imprisonment and of all his difficulties was, that he maintained that the gospel was to be preached to the Gentiles; that when the Jews rejected it, God rejected them; and that he was specially called to carry the message of salvation to the heathen world.

The Apostle's Sufferings; Paul's Appointment as an Apostle; Paul's Labours as an Apostle. ( a. d. 61.) 1 For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, 2 If ye have heard of the dispensation of the grace of God which is given me to you-ward: 3 How that by revelation he made known unto me the mystery; (as I wrote afore in few words, 4 Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) 5 Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; 6 That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: 7 Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. 8 Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; 9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: 10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, 11 According to the eternal purpose which he purposed in Christ Jesus our Lord: 12 In whom we have boldness and access with confidence by the faith of him. 13 Wherefore I desire that ye faint not at my tribulations for you, which is your glory. Here we have the account which Paul gives the Ephesians concerning himself, as he was appointed by God the apostle of the Gentiles. I. We may observe that he acquaints them with the tribulations and sufferings which he endured in the discharge of that office, v. 1 . The first clause refers to the preceding chapter, and may be understood either of these two ways:—1. " For this cause, —for having preached the doctrine contained in the foregoing chapter, and for asserting that the great privileges of the gospel belong not only to the Jews, but to believing Gentiles also, though they are not circumcised,—for this I am now a prisoner, but a prisoner of Jesus Christ, as I suffer in his cause and for his sake, and continue his faithful servant and the object of his special protection and care, while I am thus suffering for him." Observe, Christ's servants, if they come to be prisoners, are his prisoners; and he despises not his prisoners. He thinks never the worse of them for the bad character which the world gives them or the evil treatment that they met with in it. Paul adhered to Christ, and Christ owned him, when he was in prison.— For you, Gentiles; the Jews persecuted and imprisoned him because he was the apostle of the Gentiles, and preached the gospel to them. We may learn hence that the faithful ministers of Christ are to dispense his sacred truths, however disagreeable they may be to some, and whatever they themselves may suffer for doing so. Or, 2. The words may be thus understood:—" For this cause, —since you are no more strangers and foreigners (as ch. ii. 19 ), but are united to Christ, and admitted into communion with his church,— I Paul, who am the prisoner of Jesus Christ, pray that you may be enabled to act as becomes persons thus favoured by God, and made partakers of such privileges." To this purport you find him expressing himself in v. 14 , where, after the digression contained in the several verses intervening, he proceeds with what he began in the first verse . Observe, Those who have received grace and signal favours from God stand in need of prayer, that they may improve and advance, and continue to act as becomes them. And, seeing Paul while he was a prisoner employed himself in such prayers to God in behalf of the Ephesians, we should learn that no particular sufferings of our own should make us so solicitous about ourselves as to neglect the cases of others in our supplications and addresses to God. He speaks again of his sufferings: Wherefore I desire that you faint not at my tribulation for you, which is your glory, v. 13 . While he was in prison, he suffered much there; and, though it was upon their account that he suffered, yet he would not have them discouraged nor dismayed at this, seeing God had done such great things for them by his ministry. What a tender concern was here for these Ephesians! The apostle seems to have been more solicitous lest they should be discouraged and faint upon his tribulations than about what he himself endured; and, to prevent this, he tells them that his sufferings were their glory, and would be so far from being a real discouragement, if they duly considered the matter, that they ministered cause to them for glorying and for rejoicing, as this discovered the great esteem and regard which God bore to them, in that he not only sent his apostles to preach the gospel to them, but even to suffer for them, and to confirm the truths they delivered by the persecutions they underwent. Observe, Not only the faithful ministers of Christ themselves, but their people too, have some special cause for joy and glorying, when they suffer for the sake of dispensing the gospel. II. The apostle informs them of God's appointing him to the office, and eminently fitting and qualifying him for it, by a special revelation that he made unto him. 1. God appointed him to the office: If you have heard of the dispensation of the grace of God, which is given me to you-ward, v. 2 . They could not have heard of this, and therefore he does not design to speak doubtfully of this matter. Eige is sometimes an affirmative particle, and we may read it, Since you have heard, &c. He styles the gospel the grace of God here (as in other places) because it is the gift of divine grace to sinful men; and all the gracious overtures that it makes, and the joyful tidings that it contains, proceed from the rich grace of God; and it is also the great instrument in the hands of the Spirit by which God works grace in the souls of men. He speaks of the dispensation of this grace given to him; he means as he was authorized and commissioned by God to dispense the doctrine of the gospel, which commission and authority were given to him chiefly for he service of the Gentiles: to you-ward. And again, speaking of the gospel, he says, Whereof I was made a minister, &c., v. 7 . Here he again asserts his authority. He was made a minister —he did not make himself such; he took not to himself that honour—and he was made such according to the gift of the grace of God unto him. God supplied and furnished him for his work; and in the performance of it suitably assisted him with all needful gifts and graces, both ordinary and extraordinary, and that by the effectual working of his power, in himself more especially, and also in great numbers of those to whom he preached, by which means his labours among them were successful. Observe, What God calls men to he fits them for, and does it with an almighty power. An effectual working of divine power attends the gifts of divine grace. 2. As God appointed him to the office, so he eminently qualified him for it, by a special revelation that he made unto him. He makes mention both of the mystery that was revealed and of the revelation of it. (1.) The mystery revealed is that the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ, by the gospel ( v. 6 ); that is, that they should be joint-heirs with the believing Jews of the heavenly inheritance; and that they should be members of the same mystical body, be received into the church of Christ, and be interested in the gospel-promises, as well as the Jews, and particularly in that great promise of the Spirit. And this in Christ, being united to Christ, in whom all the promises are yea and amen; and by the gospel, that is, in the times of the gospel, as some understand it; or, by the gospel preached to them, which is the great instrument and means by which God works faith in Christ, as others. This was the great truth revealed to the apostles, namely, that God would call the Gentiles to salvation by faith in Christ, and that without the works of the law. (2.) Of the revelation of this truth he speaks, v. 3-5 . Here we may observe that the coalition of Jews and Gentiles in the gospel church was a mystery, a great mystery, what was designed in the counsel of God before all worlds, but what could not be fully understood for many ages, till the accomplishment expounded the prophecies of it. It is called a mystery because the several circumstances and peculiarities of it (such as the time and manner and means by which it should be effected) were concealed and kept secret in God's own breast, till be an immediate revelation he made them known to his servant. See Acts xxvi. 16-18 . And it is called the mystery of Christ because it was revealed by him ( Gal. i. 12 ), and because it relates so very much to him. Of this the apostle has given some hints afore, or a little before; that is, in the preceding chapters. Whereby, when you read; or, as those words may be read, unto which attending (and it is not enough for us barely to read the scriptures, unless we attend to them, and seriously consider and lay to heart what we read), you may understand my knowledge in the mystery of Christ; so as to perceive how God had fitted and qualified him to be an apostle to the Gentiles, which might be to them an evident token of his divine authority. This mystery, he says, in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit ( v. 5 ); that is, "It was not so fully and clearly discovered in the ages before Christ as it is now revealed unto the prophets of this age, the prophets of the New Testament, who are immediately inspired and taught by the Spirit." Let us observe, that the conversion of the Gentile world to the faith of Christ was an adorable mystery, and we ought to bless God for it. Who would have imagined that those who had been so long in the dark, and at so great a distance, would be enlightened with the marvellous light, and be made nigh? Let us learn hence not to despair of the worst, of the worst of persons, and the worst of nations. Nothing is too hard for divine grace to do: none so unworthy but God may please to confer great grace upon them. And how much are we ourselves interested in this affair; not only as we live in a time in which the mystery is revealed, but particularly as we are a part of the nations which in times past were foreigners and strangers, and lived in gross idolatry; but are now enlightened with the everlasting gospel, and partake of its promises! III. The apostle informs them how he was employed in this office, and that with respect to the Gentiles, and to all men. 1. With respect to the Gentiles, he preached to them the unsearchable riches of Christ, v. 8 . Observe, in this verse, how humbly he speaks of himself, and how highly he speaks of Jesus Christ. (1.) How humbly he speaks of himself: I am less than the least of all saints. St. Paul, who was the chief of the apostles, calls himself less than the least of all saints: he means on account of his having been formerly a persecutor of the followers of Christ. He was, in his own esteem, as little as could be. What can be less than the least? To speak himself as little as could be, he speaks himself less than could be. Observe, Those whom God advances to honourable employments he humbles and makes low in their own eyes; and, where God gives grace to be humble, there he gives all other grace. You may also observe in what a different manner the apostle speaks of himself and of his office. While he magnifies his office, he debases himself. Observe, A faithful minister of Christ may be very humble, and think very meanly of himself, even when he thinks and speaks very highly and honourably of his sacred function. (2.) How highly he speaks of Jesus Christ: The unsearchable riches of Christ. There is a mighty treasury of mercy, grace, and love, laid up in Christ Jesus, and that both for Jews and Gentiles. Or, the riches of the gospel are here spoken of as the riches of Christ: the riches which Christ purchased for, and bestows upon, all believers. And they are unsearchable riches, which we cannot find the bottom of, which human sagacity could never have discovered, and men could no otherwise attain to the knowledge of them but by revelation. Now it was the apostle's business and employment to preach these unsearchable riches of Christ among the Gentiles: and it was a favour he greatly valued, and looked upon it as an unspeakable honour to him: " Unto me is this grace given; this special favour God has granted to such an unworthy creature as I am." And it is an unspeakable favour to the Gentile world that to them the unsearchable riches of Christ are preached. Though many remain poor, and are not enriched with these riches, yet it is a favour to have them preached among us, to have an offer of them made to us; and, if we are not enriched with them, it is our own fault. 2. With respect to all men, v. 9 . His business and employment were to make all men see (to publish and make known to the whole world) what is the fellowship of the mystery (that the Gentiles who have hitherto been strangers to the church, shall be admitted into communion with it) which from the beginning of the world hath been hid in God (kept secret in his purpose), who created all things by Jesus Christ: as John i. 3 , All things were made by him, and without him was not any thing made that was made; and therefore no wonder that he saves the Gentiles as well as the Jews; for he is the common Creator of them both: and we may conclude that he is able to perform the work of their redemption, seeing he was able to accomplish the great work of creation. It is true that both the first creation, when God made all things out of nothing, and the new creation, whereby sinners are made new creatures by converting grace, are of God by Jesus Christ. The apostle adds, To the intent that now unto the principalities and powers in heavenly places might be known, by the church, the manifold wisdom of God, v. 10 . This was one things, among others, which God had in his eye in revealing this mystery, that the good angels, who have a pre-eminence in governing the kingdoms and principalities of the world, and who are endued with great power to execute the will of God on this earth (though their ordinary residence is in heaven) may be informed, from what passes in the church and is done in and by it, of the manifold wisdom of God; that is, of the great variety with which God wisely dispenses things, or of his wisdom manifested in the many ways and methods he takes in ordering his church in the several ages of it, and especially in receiving the Gentiles into it. The holy angels, who look into the mystery of our redemption by Christ, could not but take notice of this branch of that mystery, that among the Gentiles is preached the unsearchable riches of Christ. And this is according to the eternal purpose which he purposed in Christ Jesus our Lord, v. 11 . Some translate the words kata prothesin ton aionon thus According to the fore-disposing of the ages which he made, &c. So Dr. Whitby, &c. "In the first of the ages," says this author, "his wisdom seeing fit to give the promise of a Saviour to a fallen Adam: in the second age to typify and represent him to the Jews in sacred persons, rites, and sacrifices: and in the age of the Messiah, or the last age, to reveal him to the Jews, and preach him to the Gentiles." Others understand it, according to our translation, of the eternal purpose which God purposed to execute in and through Jesus Christ, the whole of what he has done in the great affair of man's redemption being in pursuance of his eternal decree about that matter. The apostle, having mentioned our Lord Jesus Christ, subjoins concerning him, In whom we have boldness and access with confidence by the faith of him ( v. 12 ); that is, "By (or through) whom we have liberty to open our minds freely to God, as to a Father, and a well-grounded persuasion of audience and of acceptance with him; and this by means of the faith we have in him, as our great Mediator and Advocate." We may come with humble boldness to hear from God, knowing that the terror of the curse is done away; and we may expect to hear from him good words and comfortable. We may have access with confidence to speak to God, knowing that we have such a Mediator between God and us, and such an Advocate with the Father.

For this cause - That ye may be so "built together," I am a prisoner for you gentiles - For your advantage, and for asserting your right to these blessings. This it was which so enraged the Jews against him.

The dispensation of the grace of God given me in your behalf - That is, the commission to dispense the gracious gospel; to you gentiles in particular. This they had heard from his own mouth.

If ye have heard. ειγε. " If at least, if indeed, if so be, spoken of what is taken for granted." Robinson. Comp. 2Cor 5:3, Gal 3:4, Eph 4:21, Col 1:23, for the use of the particle. The particle here is not designed to express a doubt whether they had heard of it or not, for he takes it for granted that they had. Doddridge renders it, "Since I well know you have heard," etc. He had informed them of his being called to be the minister to the Gentiles, Eph 3:3, but still there was a possibility that they had not received the letter containing the information, and he goes, therefore, into another statement on the subject, that they might fully comprehend it. Hence this long parenthetical sentence--one of the longest that occurs in the writings of Paul, and expressed under the impulse of a mind full of the subject; so full, as we would say, that he did not know what to say first. Hence it is exceedingly difficult to understand the exact state of mind in which he was. It seems to me that the whole of this long statement grew out of the incidental mention Eph 3:1 of the fact that he was a prisoner for the Gentiles. Instantly he seems to have reflected that they would be grieved at the intelligence that he was suffering on their account. He goes, therefore, into this long account, to show them how it happened; that it was by the appointment of God; that it was in the evolving of a great and glorious mystery; that it was in a cause adapted to promote, in an eminent degree, the glory of God; that it was according to an eternal purpose; and he, therefore, Eph 3:13, says, that he desires that they would not "faint" or be unduly distressed on account of his sufferings for them, since his sufferings were designed to promote their "glory." He was comforted in the belief that he was making known the glorious and eternal plan of God, and in the belief that was for the welfare of mankind; and he, therefore, entreated then also not to be troubled inordinately at his sufferings. The dispensation, Gr. economy; rendered stewardship Lk 16:2-4; and dispensation, Eph 1:10, 3:2, Col 1:25. Eph 1:10. It means here, that this arrangement was made that he should be the apostle to the Gentiles. In the assignment of the different parts of the work of preaching the gospel, the office had been committed to him of making it known to the heathen. Of the grace of God. In the arrangements of his grace. Which is given me to you-ward. Toward you who are Gentiles. Not to the Ephesians particularly, but to the nations at large. Gall 2:7. (*) "ye have heard" "since" (a) "dispensation of the grace" Col 1:25 (b) "of God" Rom 12:3.Vers

The mystery - Of salvation by Christ alone, and that both to Jews and gentiles. As I wrote before - Namely, Eph 1:9 ,10; the very words of which passage he here repeats.

e 3. How that by revelation. Gall 1:12:. He refers to the revelation which was made to him when he was called to the apostolic office, that the gospel was to be preached to the Gentiles, and that he was converted for the special purpose of carrying it to them. See Acts 9:15, 22:21. Unto me the mystery. The hitherto concealed truth that the gospel was to be preached to the Gentiles. Eph 1:9, on the meaning of the word mystery. As I wrote afore in few words. Marg., a little before. To what this refers commentators are not agreed. Bloomfield, Doddridge, Rosenmuller, Erasmus, Grotius, Locke, and others, suppose that he refers to what he had written in the two previous chapters respecting the plan of God to call the Gentiles to his kingdom. Calvin supposes that he refers to some former epistle which he had written to them, but which is now lost. He remarks in regard to this, "If the solicitude of Paul be rightly considered; if his vigilance and assiduity; if his zeal and studious habits; if his kindness and promptitude in assisting his brethren, it is easy to suppose that he wrote many epistles, publicly and privately, to this place and to that place. But those only which the Lord saw necessary to the welfare of his church has he taken care to have preserved." In this opinion there is nothing in itself improbable, - comp. Introduction to Isaiah,  6, (1.)--but it may be doubted whether Paul here refers to any such epistle. The addition which he makes, "whereby, when ye read," etc., seems rather to imply that he refers to what he had just written. (c) "he made known" Gall 1:12 (+) "mystery" "Secret" (1) "afore" "a little before"Vers

e 4. Whereby when ye read. By the bare reading of which you may understand the view which I entertain of the plan of salvation, and the knowledge which I have of God's method of saving men, particularly of his intention in regard to the salvation of the Gentiles. In the mystery of Christ. This does not refer to anything mysterious in the person of Christ; or the union of the Divine and human nature in him; or to anything difficult of apprehension in the work of the atonement. It means the hitherto concealed doctrine, that through the Messiah the Gentiles were to be received to the same privileges as the Jews, and that the plan of salvation was to be made equally free for all. This great truth had been hitherto concealed, or but partially understood, and Paul says that he was appointed to make it known to the world. His knowledge on the subject, he says, could be understood by what he had said, and from that they could judge whether he was qualified to state and defend the doctrines of the Gospel. Paul evidently supposed that the knowledge which he had on that subject was of eminent value; that it was possessed by few; that it was important to understand it. Hence he dwells upon it. He speaks of the glory of that truth. He traces it back to the counsels of God. He shows that it entered into his eternal plans; and he evidently felt that the truth which he had communicated in the former part of this epistle was among the most important that could come before the mind. (a) "mystery" Eph 1:9 (*) "mystery" "secret"Vers

Which in other - In former, ages was not so clearly or fully made known to the sons of men - To any man, no, not to Ezekiel, so often styled, "son of man;" nor to any of the ancient prophets. Those here spoken of are New Testament prophets.

e 5. Which in other ages. The great purposes of God in regard to the salvation of mankind were not revealed. Rom 16:25. And prophets. Those who exercised the office of a prophet or inspired teacher in the Christian church. 1Cor 12:1. By the Spirit. This proves that those who exercised the office of prophet in the Christian church were inspired. They were persons endowed in this manner for the purpose of imparting to the newly-formed churches the doctrines of the Christian system. There is no evidence that this was designed to be a permanent order of men in the church. They were necessary for settling the church on a permanent basis, in the absence of a full written revelation, and when the apostles were away. When the volume of revelation was finished, and the doctrines of the gospel were fully understood, the functions of the office ceased. (b) "made known" Mt 13:17, Rom 16:25, 1Pet 1:10-12 Vers

e 6. That the Gentiles should be fellow-heirs. Fellow-heirs with the ancient people of god--the Jews--and entitled to the same privileges. Rom 8:17, Eph 2:13-18 Vers

That the gentiles are joint - heirs - Of God. And of the same body - Under Christ the head. And joint - partakers of his promise - The communion of the Holy Ghost.

e 7. Whereof I was made a minister. Eph 3:2:. According to the gift of the grace of God. It was not by my own seeking or merit; it was a free gift. Of the grace of God. The sentiment is, that throughout it was a mere matter of grace that he was called into the ministry, and that so important an office was entrusted to him as that of bearing the gospel to the Gentiles. By the effectual working of his power. Not by any native inclination which I had to the gospel, and not by any, power which I have put forth. It is by "the energy of his power. Comp. Gall 2:8. Locke understands this of the energy or power which God put forth in converting the Gentiles under his ministry. But it seems to me that it refers rather to the power which God put forth in the conversion of Paul himself, and putting him into the ministry. This is clear from the following verse. The meaning is, that such was his opposition to the gospel by nature, that nothing but the "energy of God" could overcome it, and that his conversion was to be traced to that alone. (c) "effectual working" Isa 43:13 Vers

According to the gift of the grace of God - That is, the apostle - ship which he hath graciously given me, and which he hath qualified me for. By the effectual working of his power - In me and by me.

Unto me, who am less than the least of all saints, is this grace given - Here are the noblest strains of eloquence to paint the exceeding low opinion the apostle had of himself, and the fulness of unfathomable blessings which are treasured up in Christ.

e 8. Unto me, who am less than the least of all saints. This is one of the class of expressions peculiar to Paul. The ordinary terms of language do not express the idea which he wishes to convey, and a word is therefore coined to convey an idea more emphatically. Comp. 2Cor 4:17. The word here used--ελαχιστοτερος--does not occur elsewhere in the New Testament. It is a comparative made from the superlative. Similar expressions are found, however, in later Greek writers. See Bloomfield and Rosenmuller for examples. The word means here, "who am incomparably the least of all the saints; or who am not worthy to be reckoned among the saints." It is expressive of the deep sense which he had of the sinfulness of his past life; of his guilt in persecuting the church and the Saviour; and perhaps of his sense of his low attainments in piety. 1Cor 15:9. Paul never could forget the guilt of his former life; never forget the time when he was engaged in persecuting the church of God. The unsearchable riches of Christ. On the word riches, as used by Paul, see Eph 1:7. The word rendered unsearchable -- ανεξιχνιαστον occurs but once elsewhere in the New Testament, Rom 11:33, where it is rendered, past finding out. Rom 11:33. It means that which cannot be traced out, or explored; Which is inscrutable, or incomprehensible. The meaning here is, that there was a sufficiency in Christ which could not be traced out or explored. It was wholly incomprehensible. The fulness of the riches in him could not be appreciated. There is no more emphatic expression in the New Testament than this. It shows that the heart of the apostle was full of admiration of the sufficiency and glory that was in the Saviour; that he wanted words to express it; and that he considered it the highest honour to be permitted to tell the world that there were such riches in the Redeemer. (d) "less than the least" 1Cor 15:9 (e) "riches of Christ" Col 1:27 Verse 9. And to make all me

What is the fellowship of the mystery - What those mysterious blessings are whereof all believers jointly partake. Which was, in a great measure, hidden from eternity by God, who, to make way for the free exercise of his love, created all things - This is the foundation of all his dispensations.

n see. In order that the whole human family might see the gloW of God in the plan of salvation. Hitherto the revelation of his character and plans had been confined to the Jews. Now it was his design that all the race should be made acquainted with it. What is the fellowship of the mystery. Instead of fellowship here--κοινωνια--most Mss. and versions read οικονομια dispensation. See Mill. This reading is adopted by Griesbach, Tittman, Rosenmuller, Koppe, and is regarded by most critics as being the genuine reading. The mistake might easily have been made by a transcriber. The meaning then would be, "to enlighten all in respect to the dispensation of this mystery;" that is, to cause all to understand the manner in which this great truth of the plan of salvation is communicated to men. If the word fellowship is to be retained, it means that this doctrine, or secret counsel of God, was now common to all believers. It was not to be confined to any class or rank of men. Locke renders it, "and to make all men perceive how this mystery comes now to be communicated to the world." Archbishop Whately (Errors of Romanism, ii.  1) renders it, "the common participation of the mystery;" that is, of truths formerly unknown, and which could not be known by man's unaided powers, but which were now laid open by the gracious dispensation of Divine Providence; no longer concealed, or confined to a few, but to be partaken of by all. The allusion, according to him, is to the mysteries of the ancient pagan religions; and he supposes that the apostle designs to contrast those "mysteries" with Christianity. In those "mysteries" there was a distinction between the initiated and uninitiated. There was a revelation, to some of the worshippers, of certain holy secrets from which others were excluded. There were in some of the mysteries, as the Eleusinian, great and lesser doctrines, in which different persons were initiated. In strong contrast with these, the "great mystery" in Christianity was made known to all. It was concealed from none, and there was no distinction made among those who were initiated. No truths which God had revealed were held back from any part, but there was a common participation by all. Christianity has no hidden truths for a part only of its friends; it has no " reserved " doctrines; it has no truths to be entrusted only to a sacred priesthood. Its doctrines are to be published to the wide world, and every follower of Christ is to be a partaker of all the benefits of the truths which Christ has revealed. It is difficult to determine which is the true reading, and it is not very important. The general sense is, that Paul felt himself called into the ministry in order that all men might understand now that salvation was free for all a truth that had been concealed for ages. Bearing this great truth, he felt that he had a message of incalculable value to mankind, and he was desirous to go and proclaim it to the wide world. On the word mystery, Eph 1:9. Hath been hid in God. With God. It has been concealed in his bosom. The plan was formed, but it had not before been made known. Who created all things. This is plain enough; but it is not quite so plain why the declaration is introduced in this place. Locke and Rosenmuller suppose that it refers to the new creation, and that the sense is, that God frames and manages this new creation wholly by Jesus Christ. But the expression contains a truth of larger import, and naturally conveys the idea that all things were made by God, and that this was only a part of his great and universal agency. The meaning is, that God formed all things, and that this purpose of extending salvation to the world was a part o� his great plan, and was under his control. By Jesus Christ. As this stands in our common Greek text, as well as in our English version, there is a striking resemblance between the passage and that in Col 1:15,16. But the phrase is wanting in the Vulgate, the Syriac, the Coptic, and in several of the ancient MSS. Mill remarks, that it was probably inserted here by some transcriber from the parallel passage in Col 1:16; and it is rejected as an interpolation by Griesbach. It is not very material whether it be retained in this place or not, as the same sentiment is elsewhere abundantly taught. See Jn 1:3, Col 1:16 Heb 1:2. If it is to be retained, the sentiment is, that the Son of God--the Second Person of the Trinity--was the great and immediate Agent in the creation of the universe. (f) "mystery" Eph 3:4,5 (*) "mystery" "secret" (a) "Jesus Christ" Ps 33:6 Verse 10. To the intent. Greek, "that"--

That the manifold wisdom of God might be made known by the church - By what is done in the church, which is the theatre of the divine wisdom.

ινα. The sense is, that it was with this design, or that this was the purpose for which all things were made. One grand purpose in the creation of the universe was, that the wisdom of God might be clearly shown by the church. It was not enough to evince it by the formation of the sun, the stars, the earth, the seas, the mountains, the floods. It was not enough to show it by the creation of intelligent beings, the formation of immortal minds on earth, and the various ranks of the angelic world. There were views of the Divine character which could be obtained only in connexion with the redemption of the world. Hence the universe was created, and man was made upon the earth, not merely to illustrate the Divine perfections in the work of creation, but in a still more illustrious manner in the work of redemption. And hence the deep interest which the angelic hosts have ever evinced in the salvation of man. That now. The word now --νυν--is wanting in the Vulgate, Syriac, and Arabic; and is omitted by many of the Fathers. See Koppe. If it is to be retained, it means that this display is to be made under the gospel. "Now, since the Messiah is come; now, under the Christian dispensation, this revelation is to be made to distant worlds." Unto the principalities and powers. To the angelic hosts--the intelligent beings that surround the throne of God. Eph 1:21. By the Church. By the incarnation of the Redeemer to save it; by the mercy shown to it; by the wise arrangement made to recover his people from the fall; and by all the graces and beauties which that redeemed church will evince on earth and in heaven. The manifold wisdom of God. Literally, much-variegated. It means the greatly-diversified wisdom. It does not mean merely that there was great wisdom, but that the wisdom shown was diversified and varied; like changing, variegated colours. There was a "beautiful and well-ordered variety of dispensations" towards that church, all of which tended to evince the wisdom of God. It is like a landscape, or a panoramic view passing before the mind, with a great variety of phases and aspects, all tending to excite admiration. In the redemption of the church, there is not merely one form or one phase of wisdom. It is wisdom, ever-varying, ever-beautiful. There was wisdom manifested when the plan was formed; wisdom in the selection of the Redeemer; wisdom in the incarnation; wisdom in the atonement; wisdom in the means of renewing the heart, and sanctifying the soul; wisdom in the various dispensations by which the Church is sanctified, guided, and brought to glory. The wisdom thus shown is like the ever-varying beauty of changing clouds, when the sun is reflected on them at evening. Each aspect is full of beauty. One bright cloud differs in appearance from others; yet all tend to fill the mind with elevated views of God.Verse 11. According to the eternal purpose.

Eph 1:4:. Literally, "the purpose of ages," or of eternity. Locke, Chandler, and Whitby render this, "according to that disposition or arrangement of the ages which he made in Jesus Christ, or through him." The object of such an interpretation seems to be to avoid the doctrine that God had a purpose or plan in the salvation of men, and hence such expositors suppose it refers to the arrangement of the ages of the world by which the plan of redemption was introduced. On the word here rendered purpose --προθεσις-- Rom 8:28. Comp. Eph 1:11. It is rendered shewbread-- "the bread of setting before," Mt 12:4, Mk 2:26, Lk 6:4, Heb 9:2; purpose, Acts 11:23, Acts 27:13, Rom 8:28, 9:11, Eph 1:11, 3:11, 2Ti 1:9; 2Ti 3:10. It does not occur elsewhere in the New Testament. In most of these cases it refers to the purpose or intention of God; in not a single case does it mean arrangement or disposition in any sense like that of making an arrangement of ages or periods of the world; and the interpretation proposed by Whitby, Locke, Clarke, and others, is wholly at variance with the settled use of the word. The word rendered eternal --αιωνων--may mean ages; but it also most usually means eternity. See Eph 3:9. Here it may mean "the purpose of ages;" i.e., the purpose formed in past ages; but the word is most commonly used in the New Testament in the sense of ever, and for ever. Comp. the following places, where it is so rendered in our common version, and beyond a doubt correctly: Mt 6:13, 21:19, Mk 3:29, 11:14, Lk 1:33,55; Jn 4:14, 6:51,58, 8:35, 14:16, Romm 1:25, 9:5, 11:36, 16:27, 2Cor 9:9; 2Cor 11:31, Gal 1:5. The fair meaning of the passage here is, that God had formed a plan which was eternal in reference to the salvation of men; that that plan had reference to the Lord Jesus; and that it was now executed by the gospel. It is impossible to get away from the idea that God has a plan. It is too often affirmed in the Scriptures, and is too consonant with our reason to be disputed. It is as undesirable as it is impossible to escape from that idea. Who could respect or honour an intelligent Being that had no plan, no purpose, no intention, and that did all things by caprice and hap-hazard? If God has any plan, it must be eternal. He has no new schemes; he has no intentions which he did not always have. Which he purposed. Literally, "which he made." In Christ Jesus. With reference to him; or which were to be executed through him. The eternal plan had respect to him, and was to be executed by his coming and work. (c) "eternal purpose" Eph 1:9 Verse 12. We have boldness. The word here used--παρρησιαν--m

eans, properly, boldness of speaking, 2Cor 7:4, Jn 7:26, Acts 4:13,29,31. Here it seems to mean, "freedom of utterance;" and the idea is, that we may come to God now in prayer with confidence through the Lord Jesus. See Heb 4:16. And access. Eph 2:18. By the faith of him. By faith in him. The sense is, that we may now come confidently and boldly to the throne of grace for mercy in the name of the Redeemer. Boldness is not rashness, and faith is not presumption; but we may come without hesitating, and with an assurance that our prayers will be heard. (d) "boldness" Heb 4:16 (*) "boldness" "freedom of speech"Verse 13. Wherefore I desire that ye faint not. The connexion here is

By whom we have free access - Such as those petitioners have, who are introduced to the royal presence by some distinguished favourite. And boldness - Unrestrained liberty of speech, such as children use in addressing an indulgent father, when, without fear of offending, they disclose all their wants, and make known all their requests.

The not fainting is your glory.

this. Paul was then a prisoner at Rome. He had been made such in consequence of his efforts to diffuse the Christian religion among the Gentiles. Eph 3:1. His zeal in this cause, and the opinions which he held on this subject, had roused the wrath of the Jews, and led to all the calamities which he was now suffering. Of that the Ephesians, he supposes, were aware. It was natural that they should be distressed at his sufferings, for all his privations were endured on their account. But here he tells them not to be troubled and disheartened. He was indeed suffering; but he was reconciled to it, and they should be also, since it was promoting their welfare. The word rendered " faint "- εκκακεω--means, literally, to turn out a coward, or to lose one's courage; then to be faint-hearted, etc. 2Cor 4:1. It is rendered faint in Lk 18:1, 2Cor 4:1,16, Eph 3:13 and weary in Gal 6:9, 2Thes 3:13. It does not elsewhere occur. It is rendered here by Locke, dismayed. Koppe supposes it means that they should not suppose that the Christian religion was vain and false because he was suffering so much from his countrymen on account of it. But it rather means that they might be in danger of being discouraged by the fact that he was enduring so much. They might become disheartened in their attachment to a system of religion which exposed its friends to such calamities. Paul tells them that this ought not to follow. They were to be profited by all his sufferings, and they should, therefore, hold fast to a religion which was attended with so many benefits to them --though he should suffer. Which is your glory. Which tends to your honour and welfare. You have occasion to rejoice that you have a friend who is willing thus to suffer for you; you have occasion to rejoice in all the benefits which will result to you from his trials in your behalf. (e) "where is your glory" 2Cor 1:6 Verse 14. For this cause. Some suppose that this is a resumption of what he

had commenced saying in Eph 3:1, but which had been interrupted by a long parenthesis. So Bloomfield explains it. But it seems to me more probable that he refers to what immediately precedes. "Wherefore, that the great work may be carried on and that the purposes of these my sufferings may be answered in your benefit and glory, I bow my knees to God, and pray to him:" I bow my knees. I pray. The usual and the proper posture of prayer is to kneel. Comp. 2Chr 6:13, Dan 6:10, Lk 22:41, Acts 7:60, 9:40; Acts 20:36, 21:5. It is a posture which indicates reverence, and should, therefore, be assumed when we come before God. It has been an unhappy thing that the custom of kneeling in public worship has ever been departed from in the Christian churches. Unto the Father of our Lord Jesus Christ. To whom, undoubtedly, prayer should ordinarily be addressed. But this does not make it improper to address the Lord Jesus in prayer. Acts 1:24, 7:59,60.Verse 15. Of whom the whole family. This expression, "of whom," may refer ei

The Apostle's Prayer. ( a. d. 61.) 14 For this cause I bow my knees unto the Father of our Lord Jesus Christ, 15 Of whom the whole family in heaven and earth is named, 16 That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; 17 That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, 18 May be able to comprehend with all saints what is the breadth, and length, and depth, and height; 19 And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God. 20 Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, 21 Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen. We now come to the second part of this chapter, which contains Paul's devout and affectionate prayer to God for his beloved Ephesians.— For this cause. This may be referred either to the immediately foregoing verse , That you faint not, &c., or, rather, the apostle is here resuming what he began at the first verse , from which he digressed in those which are interposed. Observe, I. To whom he prays—to God, as the Father of our Lord Jesus Christ, of which see ch. i. 3 . II. His outward posture in prayer, which was humble and reverent: I bow my knees. Note, When we draw nigh to God, we should reverence him in our hearts, and express our reverence in the most suitable and becoming behaviour and gesture. Here, having mentioned Christ, he cannot pass without an honourable encomium of his love, v. 15 . The universal church has a dependence upon the Lord Jesus Christ: Of whom the whole family in heaven and earth is named. The Jews were wont to boast of Abraham as their father, but now Jews and Gentiles are both denominated from Christ (so some); while others understand it of the saints in heaven, who wear the crown of glory, and of saints on earth who are going on in the work of grace here. Both the one and the other make but one family, one household; and from him they are named Christians , as they really are such, acknowledging their dependence upon, and their relation to, Christ. III. What the apostle asks of God for these his friends—spiritual blessings, which are the best blessings, and the most earnestly to be sought and prayed for by every one of us, both for ourselves and for our friends. 1. Spiritual strength for the work and duty to which they were called, and in which they were employed: That he would grant you, according to the riches of his grace, to be strengthened, &c. The inner man is the heart or soul. To be strengthened with might is to be mightily strengthened, much more than they were at present; to be endued with a high degree of grace, and spiritual abilities for discharging duty, resisting temptations, enduring persecutions, &c. And the apostle prays that this may be according to the riches of his glory, or according to his glorious riches—answerable to that great abundance of grace, mercy, and power, which resides in God, and is his glory: and this by his Spirit, who is the immediate worker of grace in the souls of God's people. Observe from these things, That strength from the Spirit of God in the inner man is the best and most desirable strength, strength in the soul, the strength of faith and other graces, strength to serve God and to do our duty, and to persevere in our Christian course with vigour and with cheerfulness. And let us further observe that as the work of grace is first begun so it is continued and carried on, by the blessed Spirit of God. 2. The indwelling of Christ in their hearts, v. 17 . Christ is said to dwell in his people, as he is always present with them by his gracious influences and operations. Observe, It is a desirable thing to have Christ dwell in our hearts; and if the law of Christ be written there, and the love of Christ be shed abroad there, then Christ dwells there. Christ is an inhabitant in the soul of every good Christian. Where his spirit dwells, there he swells; and he dwells in the heart by faith, by means of the continual exercise of faith upon him. Faith opens the door of the soul, to receive Christ; faith admits him, and submits to him. By faith we are united to Christ, and have an interest in him. 3. The fixing of pious and devout affections in the soul: That you being rooted and grounded in love, stedfastly fixed in your love to God, the Father of our Lord Jesus Christ, and to all the saints, the beloved of our Lord Jesus Christ. Many have some love to God and to his servants, but it is a flash, like the crackling of thorns under a pot, it makes a great noise, but is gone presently. We should earnestly desire that good affections may be fixed in us, that we may be rooted and grounded in love. Some understand it of their being settled and established in the sense of God's love to them, which would inspire them with greater ardours of holy love to him, and to one another. And how very desirable is it to have a settled fixed sense of the love of God and Christ to our souls, so as to be able to say with the apostle at all times, He has loved me! Now the best way to attain this is to be careful that we maintain a constant love to God in our souls; this will be the evidence of the love of God to us. We love him, because he first loved us. In order to this he prays, 4. For their experimental acquaintance with the love of Jesus Christ. The more intimate acquaintance we have with Christ's love to us, the more our love will be drawn out to him, and to those who are his, for his sake: That you may be able to comprehend with all saints, &c. ( v. 18, 19 ); that is, more clearly to understand, and firmly to believe, the wonderful love of Christ to his, which the saints do understand and believe in some measure, and shall understand more hereafter. Christians should not aim to comprehend above all saints; but be content that God deals with them as he uses to do with those who love and fear his name: we should desire to comprehend with all saints, to have so much knowledge as the saints are allowed to have in this world. We should be ambitious of coming up with the first three; but not of going beyond what is the measure of the stature of other saints. It is observable how magnificently the apostle speaks of the love of Christ. The dimensions of redeeming love are admirable: The breadth, and length, and depth, and height. By enumerating these dimensions, the apostle designs to signify the exceeding greatness of the love of Christ, the unsearchable riches of his love, which is higher than heaven, deeper than hell, longer than the earth, and broader than the sea, Job xi. 8, 9 . Some describe the particulars thus: By the breadth of it we may understand the extent of it to all ages, nations, and ranks of men; by the length of it, its continuance from everlasting to everlasting; by the depth of it, its stooping to the lowest condition, with a design to relieve and save those who have sunk into the depths of sin and misery; by its height, its entitling and raising us up to the heavenly happiness and glory. We should desire to comprehend this love: it is the character of all the saints that they do so; for they all have a complacency and a confidence in the love of Christ: And to know the love of Christ which passeth knowledge, v. 19 . If it passeth knowledge, how can we know it? We must pray and endeavour to know something, and should still covet and strive to know more and more of it, though, after the best endeavours, none can fully comprehend it: in its full extent it surpasses knowledge. Though the love of Christ may be better perceived and known by Christians than it generally is, yet it cannot be fully understood on this side heaven. 5. He prays that they may be filled with all the fulness of God. It is a high expression: we should not dare to use it if we did not find it in the scriptures. It is like those other expressions, of being partakers of a divine nature, and of being perfect as our Father in heaven is perfect. We are not to understand it of his fulness as God in himself, but of his fulness as a God in covenant with us, as a God to his people: such a fulness as God is ready to bestow, who is willing to fill them all to the utmost of their capacity, and that with all those gifts and graces which he sees they need. Those who receive grace for grace from Christ's fulness may be said to be filled with the fulness of God, according to their capacity, all which is in order to their arriving at the highest degree of the knowledge and enjoyment of God, and an entire conformity to him. The apostle closes the chapter with a doxology, v. 20, 21 . It is proper to conclude our prayers with praises. Our blessed Saviour has taught us to do so. Take notice how he describes God, and how he ascribes glory to him. He describes him as a God that is able to do exceedingly abundantly above all that we ask or think. There is an inexhaustible fulness of grace and mercy in God, which the prayers of all the saints can never draw dry. Whatever we may ask, or think to ask, still God is still able to do more, abundantly more, exceedingly abundantly more. Open thy mouth ever so wide, still he hath wherewithal to fill it. Note, In our applications to God we should encourage our faith by a consideration of his all-sufficiency and almighty power. According to the power which worketh in us. As if he had said, We have already had a proof of this power of God, in what he hath wrought in us and done for us, having quickened us by his grace, and converted us to himself. The power that still worketh for the saints is according to that power that hath wrought in them. Wherever God gives of his fulness he gives to experience his power. Having thus described God, he ascribes glory to him. When we come to ask for grace from God, we ought to give glory to God. Unto him be glory in the church by Christ Jesus. In ascribing glory to God, we ascribe all excellences and perfections to him, glory being the effulgency and result of them all. Observe, The seat of God's praises is in the church. That little rent of praise which God receives from this world is from the church, a sacred society constituted for the glory of God, every particular member of which, both Jew and Gentile, concurs in this work of praising God. The Mediator of these praises is Jesus Christ. All God's gifts come from his to us through the hand of Christ; and all our praises pass from us to him through the same hand. And God should and will be praised thus throughout all ages, world without end; for he will ever have a church to praise him, and he will ever have his tribute of praise from his church. Amen. So be it; and so it will certainly be.

ther to "the Father" or to the Lord Jesus. Commentators have been divided in opinion in regard to it. Bloomfield, Chandler, Erasmus, Koppe, and some others, refer it to the Father. Locke, Doddridge, Calvin, and some others, refer it to the Lord Jesus. This is the more natural interpretation. The whole "family of God" means all his children; and the idea is, that they all bear the same name, derived from the Redeemer; all are Christians. No matter where they are, in heaven or in earth; no matter from what nation they are converted, whether Jews or Gentiles, they an have one name, and one Redeemer, and all belong to one family. See Eph 4:4-6. In heaven. Spirits of just men made perfect. It does not properly refer to angels, for he is not speaking of them, but of the family of the redeemed. If the phrase, "in heaven," could ever be taken to denote the Jews as contradistinguished from the Gentiles, I should think that this was one of the places. Many expositors have supposed that it is frequently so used in this epistle, but I see no clear evidence of it, and no instance where it seems very probable, unless this should be one. And it is not necessary here, for it may mean all the redeemed, whether in heaven or earth, though the connexion would seem rather to have suggested a reference to the Jews and the Gentiles. An expression similar to this occurs in Col 1:20:--"To reconcile all things to himself, whether they be things in earth, or things in heaven." The passage before us is one that is commonly explained by a reference to Jewish opinions. The Jews were accustomed to call the angels in heaven God's upper family, and his people on earth his lower family. See the passages cited from the Rabbinical writers in Wetstein. Is named. This means substantially the same as is. They are all of one family. They all have one Father, and are all of one community. The expression is taken from the custom in a family, where all bear the name of the head of the family; and the meaning is, that all in heaven and on earth are united under one head, and constitute one community. It does not mean that all are called by the same name, or that the name Christian is given to the angels, but that they all pertain to the same community, and constitute the same great and glorious brotherhood. Part are in heaven, near his throne; part in distant worlds; part are angels of light; part redeemed and happy spirits; part are in the church on earth; but they are all united as one family, and have one Head and Father. This glorious family will yet be gathered together in heaven, and will encompass the throne of their common Father rejoicing.Verse 16. According to the riches of his glory. According to the glorious ab

Of whom - The Father. The whole family of angels in heaven, saints in paradise, and believers on earth is named. Being the "children of God," (a more honourable title than "children of Abraham,") and depending on him as the Father of the family.

The riches of his glory - The immense fulness of his glorious wisdom, power, and mercy. The inner man - The soul.

undance of his mercy. See Php 4:19. Out of those stores of rich grace which can never be exhausted. The word riches, so often used by Paul, denotes abundance; and the idea here is, that his grace was inexhaustible and ample for all their wants. To be strengthened with might. To be powerfully strengthened. That is, to give you abundant strength to bear trials; to perform your duties; to glorify his name. In the inner man. In the heart, the mind, the soul. Rom 7:22. The body needs to be strengthened every day. In like manner the soul needs constant supplies of grace. Piety needs to be constantly invigorated, or it withers and decays. Every Christian needs grace given each day to enable him to bear trials, to resist temptation, to discharge his duty, to live a life of faith. (a) "of his glory" Php 4:19 (b) "strengthened" Eph 6:10, Col 1:11 (c) "inner man" Rom 7:22 Verse 17. That Christ may dwell in your hearts by faith.

Eph 2:22. Expressions like this often occur in the Scriptures, where God is said to dwell in us, and we are said to be the temples of the Holy Ghost. Jn 14:23; 1Cor 6:19. That ye being rooted. Firmly established--as a tree is whose roots strike deep, and extend afar. The meaning is, that his love should be as firm in our hearts as a tree is in the soil, whose roots strike deep into the earth. And grounded. τεθεμελιωμενοι--founded--as a building is on a foundation. The word is taken from architecture where a firm foundation is laid; and the meaning is, that he wished them to be as firm in the love of Christ, as a building is that rests on a solid basis. In love. In love to the Redeemer--perhaps also in love to each other-- and to all. Love was the great principle of the true religion, and the apostle wished that they might be fully settled in that. (d) "dwell in your hearts" Jn 14:23, Eph 2:2 (e) "rooted" Col 2:7 Verse 18. May be able to comprehend with all saints. That all others with you may be able

Dwell - That is, constantly and sensibly abide.

That being rooted and grounded - That is, deeply fixed and firmly established, in love. Ye may comprehend - So far as an human mind is capable. What is the breadth of the love of Christ - Embracing all mankind. And length - From everlasting to everlasting. And depth - Not to be fathomed by any creature. And height - Not to be reached by any enemy.

to understand this. It was his desire that others, as well as they, might appreciate the wonders of redemption. What is the breadth, and length, etc. It has been doubted to what this refers. Locke says it refers to the mystery of calling the Gentiles as well as the Jews. Chandler supposes there is an allusion in all this to the temple at Ephesus. It was one of the wonders of the world--exciting admiration by its length, and height, and dimensions in every way, as well as by its extraordinary riches and splendour. In allusion to this, the object of so much admiration and pride to the Ephesians, he supposes that Paul desires that they should become fully acquainted with the extent and beauty of the spiritual temple. But I do not see that there is clear evidence that there is allusion here to the temple at Ephesus. It seems rather to be the language of a heart that was full of the subject, and impressed with its greatness; and the words are employed to denote the dimensions of that love, and are similar to what would be meant if he had said, "that you may know how large, or how great is that love." The apostle evidently meant to express the strongest sense of the greatness of the love of the Redeemer, and to show, in the most emphatic manner, how-much he wished that they should fully understand it. On the phrase "depth and height," Rom 8:39.Verse 19. And to know the love of Christ. The love of Christ towards us; the immensity of

And to know - But the apostle corrects himself, and immediately observes, it cannot be fully known. This only we know, that the love of Christ surpasses all knowledge. That ye may be filled - Which is the sum of all. With all the fulness of God - With all his light, love, wisdom, holiness, power, and glory. A perfection far beyond a bare freedom from sin.

redeeming love. It is not merely the love which he showed for the Gentiles in calling them into his kingdom, which is here referred to; it is the love which is shown for the lost world in giving himself to die. This love is often referred to in the New Testament, and is declared to surpass all other which has ever been evinced. Rom 5:7, Rom 5:8; Jn 15:13. To know this; to feel this; to have a lively sense of it, is one of the highest privileges of the Christian. Nothing will so much excite gratitude in our hearts; nothing will prompt us so much to a life of self-denial; nothing will make us so benevolent and so dead to the world. 2Cor 5:14. Which passeth knowledge. There seems to be a slight contradiction here in expressing a wish to know what cannot be known, or in a desire that they should understand that which cannot be understood. But it is the language of a man whose heart was full to overflowing. He had a deep sense of the love of Christ, and he expressed a wish that they should understand it. Suddenly he has such an apprehension of it, that he says it is indeed infinite. No one can attain to a full view of it. It had no limit. It was unlike anything which had ever been evinced before. It was love which led the Son of God to become incarnate; to leave the heavens; to be a man of sorrows; to be reviled and persecuted; to be put to death in the most shameful manner--ON A CROSS. Who could understand that Where else had there been anything like that? What was there with which to compare it? What was there by which it could be illustrated? And how could it be fully understood? Yet something of it might be seen, known, felt; and the apostle desired that, as far as possible, they should understand that great love which the Lord Jesus had manifested for a dying world. That ye might be filled with all the fulness of God. What an expression! How rich and glorious! Who can comprehend all that it implies? Let us inquire into its meaning. There may be here in these verses an allusion to the temple. The apostle had spoken of their being founded in love, and of surveying the length, and breadth, and depth, and height of that love, as of a vast and splendid edifice; and he now desires that those whom he addressed might be pervaded or filled with the indwelling of God. The language here is cumulative, and is full of meaning and richness. (1.) They were to be full of God. That is, he would dwell in them. (2.) They were to be filled with the fulness of God--τοπληρωματουθεου. On the word rendered fulness, Eph 1:10, Eph 1:23. It is a favourite word with Paul. Thus he speaks of the fulness of the Gentiles, Rom 11:25; the fulness of time, Gal 4:4; the fulness of him that filleth all in all, Eph 1:23; the fulness of Christ, Eph 4:13; the fulness of the Godhead in Christ, Col 1:19, 2:9. It means here, "that you may have the richest measures of Divine consolation and of the Divine Presence; that you may partake of the entire enjoyment of God in the most ample measure in which he bestows his favours on his people." (3.) It was to be with all the fulness of God; not with partial and stinted measures of his gracious presence, but with all which he ever bestows. Religion is not a name. It is not a matter of form. It is not a trifle. It is the richest, best gift of God to man. It ennobles our nature. It more clearly teaches us our true dignity than all the profound discoveries which men can make in science; for none of them will ever fill us with the ruiness of God. Religion is spiritual, elevating, pure, Godlike. We dwell with God; walk with God; live with God; commune with God; are like God. We become partakers of the Divine nature, ( 2Pet 1:4;) in rank we are associated with angels; in happiness and purity we are associated with God. (a) "fulness of God" Jn 1:16 Verse 20. Now unto him. It is not uncommon for Paul to utter an ascription of praise in the midst of an ar

gument. See Rom 9:5; Rom 11:36, Gal 1:5. Here his mind is full of the subject; and in view of the fact that God communicates to his people such blessings, that they may become filled with all his fairness, he desires that praise should be given to him. That is able to do. Rom 16:25. Exceeding abundantly. The compound word here used occurs only in this place, and in 1Thes 3:10, 5:13. It means, to an extent which we cannot express. Above all that we ask or think. More than all that we can desire in our prayers; more than all that we can conceive. 1Cor 2:9. According to the power that worketh in us. The exertion of that same power can accomplish for us more than we can now conceive. (b) "unto him" Rom 16:25, Heb 13:20,21, Jude 1:24 Verse 21. Unto him be glory. Rom 16:27.

Now to him - This doxology is admirably adapted to strengthen our faith, that we may not stagger at the great things the apostle has been praying for, as if they were too much for God to give, or for us to expect from him. That is able - Here is a most beautiful gradation. When he has given us exceeding, yea, abundant blessings, still we may ask for more. And he is able to do it. But we may think of more than we have asked. He is able to do this also. Yea, and above all this. Above all we ask - Above all we can think. Nay, exceedingly, abundantly above all that we can either ask or think.

In the church - On earth and in heaven.

In the church or, by the church, Eph 3:10. The church was to be the instrument by which the glory of God would be shown; and it was by the church that his praise would be celebrated. Throughout all ages, world without end. There is a richness and amplification of language here which shows that his heart was full of the subject, and that it was difficult to find words to express his conceptions. It means, in the strongest sense, FOR EVER. It is one of "the apostle's self-invented phrases," ( Bloomfield;) and Blackwall says that no version can fully express the meaning. It is, literally, "unto all generations of the age of ages," or "unto all the generations of the eternity of eternities, or the eternity of ages." It is the language of a heart FULL of the love of God, and desiring that he might be praised without ceasing for ever and ever. REMARKS. 1. It is a great and glorious truth that the offers of the gospel are made to us, who are by nature Gentiles; and that those offers are confined to no class or condition of men--to no nation or tribe, Eph 3:1-6. This truth had been concealed for ages. The Jews regarded themselves as a peculiar people, and as exclusively the favourites of heaven. The great effort has been made everywhere to show that there was a favoured class of men--a class whom God regarded with peculiar affection, on account of their birth, or rank, or nation, or wealth, or complexion. In one nation, there has been a distinction of caste carefully kept up from age to age, and sustained by all the power of the priesthood and the laws; and it has been held that that one class was the favourite of heaven, and that every other was overlooked or despised. In another nation, it has been held that the services of an illustrious ancestry made a difference among men, and that this fact was to be regarded even in religion. In another, complexion has made a difference; and the feeling has insensibly grown up that one class were the favourites of heaven, because they had a skin not coloured like others, and that those not thus favoured might be doomed to hopeless toil and servitude. In another, the attempt is made to create such a distinction by wealth; and it is felt that the rich are the favourites of heaven. In all these cases there is the secret feeling, that in virtue of rank, or blood, or property, one class are the objects of Divine interest more than others; and that the same plan of salvation is not needed for them which is required for the poor, for the ignorant, and for the slave. The gospel regards all men as on a level; offers the same salvation to all; and offers it on the same terms. This is one of its glories; and for this we should love it. It meets man as he is everywhere a fallen and a ruined being-- and provides a plan adapted to raise all to the glories of the same heaven. (2.) Humility becomes us. Eph 3:8. Paul felt that he was the least of all saints. He remembered his former life. He recalled the time when he persecuted the church, he felt that he was not worthy to be enrolled in that society which be had so greatly injured. If Paul was humble, who should not be? Who, since his time, has equalled his ardour, his zeal, his attainments in the divine life? Yet the remembrance of his former life served always to keep him humble, and operated as a check on all the tendencies to pride in his bosom. So it should be with us--with all Christians. There has been enough in our past lives to make us humble, if we would recall it, and to make us feel that we are not worthy to be enrolled among the saints. One has been an infidel; one licentious; one intemperate; one rash, revengeful, passionate; one has been proud and ambitious; one has been false, dishonest, faithless; all have had hearts opposed to God, alienated from good, and prone to evil; and there is not a Christian in the world who will not find enough in his past life to make him humble, if he will examine himself--enough to make him feel that he deserves not even the lowest place among the saints. So we shall feel if we look over our lives since we made a profession of religion. The painful conviction will come over our souls, that we have lived so far from God, and done so little in his cause, that we are not worthy of the lowest place among the blessed. (3.) It is a privilege to preach the gospel, Eph 3:8. So Paul felt. It was an honour of which he felt that he was by no means worthy. It was proof of the favour of God towards him that he was permitted to do it. It is a privilege--an honour--to preach the gospel anywhere, and to any class of men. It is an honour to be permitted to preach in Christian lands; it is an honour to preach among the heathen. It is an honour far above that of conquerors; and he who does it will win a brighter and more glorious crown than he who goes forth to obtain glory by dethroning kings, and laying nations waste. The warrior goes with the sword in one hand and the torch in the other. His path is marked with blood, and with smouldering ruins. He treads among the slain; and the music of his march is made up of dying groans, and the shrieks of widows and orphans. Yet he is honoured, and his name is blazoned abroad; he is crowned with the laurel, and triumphal arches are reared, and monuments are erected to perpetuate his fame. The man who carries the gospel goes for a different purpose. He is the minister of peace. He goes to tell of salvation. He fires no city; lays waste no field; robs no one of a home, no wife of a husband, no child of a father, no sister of a brother; he goes to elevate the intellect, to mould the heart to virtue, to establish schools and colleges; to promote temperance, industry, and chastity; to wipe away tears, and to tell of heaven. His course is marked by intelligence and order; by peace and purity; by the joy of the domestic circle, and the happiness of a virtuous fireside; by consolation on the bed of pain, and by the hope of heaven that cheers the dying. Who would not rather be a preacher of the gospel than a blood-stained warrior? Who would not rather have the wreath that shall encircle the brows of Paul, and Swartz, and Martin, and Brainerd, than the laurels of Alexander and Caesar? (4.) There is ample fulness in the plan of salvation by the Redeemer, Eph 3:8. In Christ there is unsearchable riches, None can understand the fulness that there is in him; none can exhaust it. Millions and hundreds of millions have been saved by the fulness of his merits; and still those merits are as ample as ever. The sun in the heavens has shone for six thousand years, and has shed light and comfort on countless millions; but his beams are not exhausted or diminished in splendour. To-day, while I write---this beautiful, calm, sweet day (June 24, 1840 )--his beams are as bright, as rich, as full, as they were when they were shed on Eden. So of the Sun of righteousness. Millions have been enlightened by his beams; but to-day they are as full, and rich, and glorious, as they were when the first ray from that Sun reached the benighted mind of a penitent sinner. And that fulness is not to be exhausted. No matter how many partake of his abundance; no matter how many darkened minds are enlightened; no matter though nation after nation comes and partakes of his fulness, yet there is no approach to exhaustion. The sun in the heavens may waste his fires and burn out, and become a dark orb, diffusing horror over a cold and cheerless world; but not so with the Sun of righteousness. That will shine on in glory for ever and ever; and the last penitent sinner on earth who comes to partake of the riches of the grace of Christ shall find it as full and free as did the first who sought pardon through his blood. Oh, the UNSEARCHABLE RICHES of Christ! Who can understand this? Who can grow weary in its contemplation? (5.) There is no good reason why any sinner should be lost, Eph 3:8. If the merits of the Saviour were limited; if his arm were a feeble human arm; if he died only for a part; and if his merit were already well-nigh exhausted, we might begin to despair. But it is not so. The riches of his grace are unbounded and inexhaustible. And why then does the sinner die? I can answer. He dies like the man who expires of thirst while fountains bubble and streams flow all around him; like him who is starving amidst trees loaded with fruit; like him who is dying of fever in the midst of medicines that would at once restore him; like him who holds his breath, and dies while the balmy air of heaven-- pure, full, and free --floats all around him. If a man thus dies, who is to blame? If a man goes down to hell from lands where the gospel is preached, whose is the fault? It is not because the merits of Christ are limited; it is not because they are exhausted. (6.) The church is designed to accomplish a most important purpose in the manifestation of the Divine glory and perfections, Eph 3:10. It is by that that his great wisdom is shown. It is by that entirely that his mercy is displayed, Eph 2:7. His power is shown in the creation and support of the worlds; his goodness in the works of creation and Providence; his truth in his promises and threatenings; his greatness and majesty are everywhere displayed in the universe which he has brought into being. His mercy is shown in the church; and there alone. Angels in heaven, not having sinned, have had no occasion for its exercise; and angels that are fallen have had no offer of pardon. Throughout the wide universe there has been, so far as we know, no exercise of mercy but in the church. Hence the interest which the angelic beings feel in the work of redemption. Hence they desire to look into these things, and to see more of the height and depth and length and breadth of the love of God evinced in the work of redemption. Hence the church is to be honoured for ever as the means of making known to distant worlds the way in which God shows mercy to rebellious creatures. It is honour enough for one world thus to be the sole means of making known to the universe one of the attributes of God; and while other worlds may contain more proofs of his power and greatness, it is enough for ours that it shows to distant worlds how he can exercise compassion. (7.) All tribulation and affliction may be intended to do some good, and may benefit others, Eph 3:13. Paul felt that his sufferings were for the "glory"--the welfare and honour of the Gentiles in whose cause he was suffering. He was then a prisoner at Rome. He was permitted no longer to go abroad from land to land to preach the gospel. How natural would it have been for him to be desponding, and to feel that he was leading a useless life. But he did not feel thus. He felt that in some way he might be doing good. He was suffering in a good cause, and his trials had been brought on him by the appointment of God. He gave himself to writing letters; he talked with all who would come to him, Acts 28:30,31,) and he expected to accomplish something by his example in his sufferings. The sick, the afflicted, and the imprisoned, often feel that they are useless. They are laid aside from public and active life, and they feel that they are living in vain. But it is not so. The long imprisonment of John Bunyan --so mysterious to him and to his friends--was the means of producing the Pilgrim's Progress, new translated into more than twenty languages, and already blessed to the salvation of thousands. The meekness, and patience, and kindness of a Christian on a bed of pain, may do more for the honour of religion than he could do in a life of health. It shows the sustaining power of the gospel; and this is much. It is worth much suffering to show to a world what the gospel can do in supporting the soul in times of trial; and he who is imprisoned or persecuted, who lies month after month, or year after year, on a bed of languishing, may do more for the honour of religion than by many years of active life. (8.) There is but one family among the friends of God, Eph 3:15. They all have one Father, and all are brethren. In heaven and on earth they belong to the same family, and worship the same God. Let Christians, therefore, first love one another. Let them lay aside all contention and strife. Let them feel that they are brethren; that though they belong to different denominations, and are called by different names, yet they belong to the same family, and are united under the same glorious Head. Let them, secondly, realize how highly they are honoured. They belong to the same family as the angels of light and the spirits of just men made perfect. It is an honour to belong to such a family; an honour to be a Christian. Oh, if we saw this in its true light, how much more honourable would it be to belong to this "family" than to belong to the families of the great on earth, and to have our names enrolled with nobles and with kings! (9.) Let us seek to know more of the love of Christ in our redemption into understand more of the extent of that love which he evinced for us, Eph 3:16-19. It is worth our study. It will reward our efforts. There are few Christians--if there are any--who understand the richness and fulness of the gospel of Christ; few who have such elevated views as they might have, and should have, of the glory of that gospel. It is wonderful that they who profess to love the Lord Jesus do not study that system more, and desire more to know the height, and depth, and length, and breadth of the love of Christ. True, it passes knowledge. We cannot hope fully to fathom it in this world. But we may know more of it than we do. We may aspire to being filled with all the fulness of God. We may long for it; pant for it; strive for it; pray for it--and we shall not strive in vain. Though we shall not attain all we wish; though there will be an infinity beyond what we can understand in this world, yet there will be enough attained to reward all our efforts, and to fill us with love and joy and peace. The love of God our Saviour is indeed an illimitable ocean; but we may see enough of it in this world to lead us to adore and praise God with overflowing hearts.