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 G.o.d with great longing, entreating him day and night to give the Word power to move men's hearts. David says (Ps 68, 33), "Lo, he uttereth his voice, a mighty voice."

20. Not only preachers, but all Christians, should constantly entreat the G.o.d who grants knowledge to grant also efficacy; should beseech him that the Word may not pa.s.s 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 I bend my knees to G.o.d, 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 G.o.d earnestly and in deep humility--to the end that G.o.d 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 G.o.d'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 a.s.sume the proper att.i.tude; 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 a.s.sumed, unbidden of the Spirit, they are hypocritical; as, for instance, when one presumes outwardly to serve G.o.d and perform good works while his heart is far away. The prophet says (Is 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 G.o.d, to entreat him for any favor, unless approaching, as Paul does here, in the name of "the Father of our 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 G.o.d 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 G.o.d 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 G.o.d, our Lord, is the Father of our Lord Jesus Christ. The name "Lord" stands for the complete G.o.dhead, 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 G.o.d designs to have me his child in Christ, placed above all things temporal and eternal.

G.o.d OUR FATHER.

25. Paul further declares that G.o.d 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 Second 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 G.o.d."

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 G.o.d an angry and terrible judge, one who makes the world, even h.e.l.l itself, too narrow for it and leaves it without a foothold. But it is impossible for natural reason to call G.o.d 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 att.i.tude 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 antic.i.p.ations 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 G.o.d as a Father and what we may expect from him.

28. He who can put his trust in G.o.d, who can confidently rely upon him and sincerely cry, "Thou art my beloved Father!" need not fear to ask anything of G.o.d, or that G.o.d will at all deny him. His own heart will tell him that his pet.i.tions will be granted. Because of the strength of his confidence, he cannot fail to secure his heart's desires. Thus G.o.d 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 G.o.d 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, G.o.d 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 G.o.d awakens hearts to pray that it may prosper, even without our help. The more fervently we pray, the greater is G.o.d'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 pet.i.tions. In words of different sound but implying the very same thing, Paul briefly embraces these pet.i.tions--the hallowing of G.o.d'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 G.o.d. He says:

"That he would grant you, according to the riches of his glory, that ye may be strengthened with power."

G.o.d 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 G.o.d's glory, it deserves the t.i.tle of riches. For it is conducive to G.o.d's honor and praise that he gives abundantly."

These words reveal the nature of G.o.d, proclaiming him the source whence we may expect all good, and all aid in time of need. He is G.o.d of all the world. The reason the world has made many G.o.ds, has invoked many saints, is because it looks to them for aid and benefit.

The Scriptures term "G.o.ds" certain individuals who do good and lend a.s.sistance to their fellows. G.o.d says to Moses (Ex 7, 1), "I have made thee as G.o.d [a G.o.d] to Pharaoh."

31. But G.o.d, because of the abundance and lavishness of his gifts, is ent.i.tled to greater honor and glory. He is the true G.o.d, 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 G.o.d is the giver of these. Now, how much more generous is G.o.d 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 G.o.d'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 G.o.d that the pet.i.tion must be efficacious, must penetrate the clouds and open heaven. He does not say that G.o.d 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 of 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 G.o.d. If G.o.d 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 G.o.d'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 criticised 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 G.o.d 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 a.s.sured 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 G.o.d 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 G.o.d 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 G.o.d 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 G.o.d is proclaimed, the fruits of the same must exist. We have the Word of G.o.d, and therefore the Spirit of G.o.d 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 pa.s.s 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 G.o.d. Here G.o.d steps in. It would be a pity for the worldly to see a G.o.dly Christian, so G.o.d blinds them and they miss his kingdom.

As Isaiah says (ch. 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 G.o.d's honor in a G.o.dly Christian upon whom the Lord has poured out himself in fullness of blessing.

37. Let the real Christian come into the presence of 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 herself to be schooled and governed by these cavilers, as Christ says in Matthew 11, 19. Thus G.o.d 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 G.o.d. Notwithstanding our weakness, we are yet certain the kingdom of G.o.d 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:

"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 G.o.d 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 G.o.d alone." The boldness resulting from riches and worldly power is haughty and makes its boast in earthly things. But the soul has no h.o.a.rded treasure. In G.o.d 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 G.o.d's grace and a.s.sistance, and in these alone. The heart which so trusts has no fear. It possesses by faith abundance of riches and pleasures--G.o.d himself with all his blessings. At the same time, to human sight only want, weakness and terror may be apparent.

"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 G.o.d 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 G.o.d 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 Saviour, through whom we may call G.o.d 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 G.o.d. How does man lay hold of the Saviour 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 att.i.tude of those who have Christ and those who have him not.