mh_parser/vol_split/49 - Ephesians/Chapter 3.xml

<div2 id="Eph.iv" n="iv" next="Eph.v" prev="Eph.iii" progress="58.87%" title="Chapter III">
<h2 id="Eph.iv-p0.1">E P H E S I A N S.</h2>
<h3 id="Eph.iv-p0.2">CHAP. III.</h3>
<p class="intro" id="Eph.iv-p1">This chapter consists of two parts. I. Of the
account which Paul gives the Ephesians concerning himself, as he
was appointed by God to be the apostle of the Gentiles, <scripRef id="Eph.iv-p1.1" osisRef="Bible:Eph.3.1-Eph.3.13" parsed="|Eph|3|1|3|13" passage="Eph 3:1-13">ver. 1-13</scripRef>. II. Of his devout and
affectionate prayer to God for the Ephesians, <scripRef id="Eph.iv-p1.2" osisRef="Bible:Eph.3.14-Eph.3.21" parsed="|Eph|3|14|3|21" passage="Eph 3:14-21">ver. 14-21</scripRef>. We may observe it to have been
very much the practice of this apostle to intermix, with his
instructions and counsels, intercessions and prayers to God for
those to whom he wrote, as knowing that all his instructions and
teachings would be useless and vain, except God did co-operate with
them, and render them effectual. This is an example that all the
ministers of Christ should copy after, praying earnestly that the
efficacious operations of the divine Spirit may attend their
ministrations, and crown them with success.</p>
<scripCom id="Eph.iv-p1.3" osisRef="Bible:Eph.3" parsed="|Eph|3|0|0|0" passage="Eph 3" type="Commentary"/>
<scripCom id="Eph.iv-p1.4" osisRef="Bible:Eph.3.1-Eph.3.13" parsed="|Eph|3|1|3|13" passage="Eph 3:1-13" type="Commentary"/><div class="Commentary" id="Bible:Eph.3.1-Eph.3.13">
<h4 id="Eph.iv-p1.5">The Apostle's Sufferings; Paul's Appointment
as an Apostle; Paul's Labours as an Apostle. (<span class="smallcaps" id="Eph.iv-p1.6">a.
d.</span> 61.)</h4>
<p class="passage" id="Eph.iv-p2">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 <i>men</i> see what
<i>is</i> 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 <i>places</i> 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.</p>
<p class="indent" id="Eph.iv-p3">Here we have the account which Paul gives
the Ephesians concerning himself, as he was appointed by God the
apostle of the Gentiles.</p>
<p class="indent" id="Eph.iv-p4">I. We may observe that he acquaints them
with the tribulations and sufferings which he endured in the
discharge of that office, <scripRef id="Eph.iv-p4.1" osisRef="Bible:Eph.3.1" parsed="|Eph|3|1|0|0" passage="Eph 3:1"><i>v.</i>
1</scripRef>. The first clause refers to the preceding chapter, and
may be understood either of these two ways:—1. "<i>For this
cause,</i>—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 <i>prisoner of Jesus Christ,</i> 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.—<i>For you, Gentiles;</i> 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:—"<i>For this cause,</i>—since <i>you are no more
strangers and foreigners</i> (as <scripRef id="Eph.iv-p4.2" osisRef="Bible:Eph.2.19" parsed="|Eph|2|19|0|0" passage="Eph 2:19"><i>ch.</i> ii. 19</scripRef>), but are united to Christ,
and admitted into communion with his church,—<i>I Paul,</i> who am
<i>the prisoner of Jesus Christ,</i> 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 <scripRef id="Eph.iv-p4.3" osisRef="Bible:Eph.3.14" parsed="|Eph|3|14|0|0" passage="Eph 3:14"><i>v.</i> 14</scripRef>,
where, after the digression contained in the several verses
intervening, he proceeds with what he began in the <scripRef id="Eph.iv-p4.4" osisRef="Bible:Eph.3.1" parsed="|Eph|3|1|0|0" passage="Eph 3:1">first verse</scripRef>. 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: <i>Wherefore I desire that you faint not at my
tribulation for you, which is your glory,</i> <scripRef id="Eph.iv-p4.5" osisRef="Bible:Eph.3.13" parsed="|Eph|3|13|0|0" passage="Eph 3:13"><i>v.</i> 13</scripRef>. 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.</p>
<p class="indent" id="Eph.iv-p5">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: <i>If you have heard of the
dispensation of the grace of God, which is given me to
you-ward,</i> <scripRef id="Eph.iv-p5.1" osisRef="Bible:Eph.3.2" parsed="|Eph|3|2|0|0" passage="Eph 3:2"><i>v.</i> 2</scripRef>.
They could not have heard of this, and therefore he does not design
to speak doubtfully of this matter. <b><i>Eige</i></b> is sometimes
an affirmative particle, and we may read it, <i>Since you have
heard,</i> &amp;c. He styles the gospel <i>the grace of God</i>
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: <i>to you-ward.</i> And again,
speaking of the gospel, he says, <i>Whereof I was made a
minister,</i> &amp;c., <scripRef id="Eph.iv-p5.2" osisRef="Bible:Eph.3.7" parsed="|Eph|3|7|0|0" passage="Eph 3:7"><i>v.</i>
7</scripRef>. Here he again asserts his authority. He <i>was</i>
<span class="smallcaps" id="Eph.iv-p5.3">made</span> <i>a minister</i>—he did not
make himself such; he took not to himself that honour—and he was
made such <i>according to the gift of the grace of God unto</i>
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 <i>by the
effectual working of his power,</i> 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 <i>that the
Gentiles should be fellow-heirs, and of the same body, and
partakers of his promise in Christ, by the gospel</i> (<scripRef id="Eph.iv-p5.4" osisRef="Bible:Eph.3.6" parsed="|Eph|3|6|0|0" passage="Eph 3:6"><i>v.</i> 6</scripRef>); 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 <i>in Christ,</i> being
united to Christ, <i>in whom all the promises are yea and amen; and
by the gospel,</i> that is, in the times of the gospel, as some
understand it; or, <i>by the gospel</i> 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, <scripRef id="Eph.iv-p5.5" osisRef="Bible:Eph.3.3-Eph.3.5" parsed="|Eph|3|3|3|5" passage="Eph 3:3-5"><i>v.</i> 3-5</scripRef>. 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 <i>revelation he made them known</i> to his
servant. See <scripRef id="Eph.iv-p5.6" osisRef="Bible:Acts.26.16-Acts.26.18" parsed="|Acts|26|16|26|18" passage="Ac 26:16-18">Acts xxvi.
16-18</scripRef>. And it is called the mystery of Christ because it
was revealed by him (<scripRef id="Eph.iv-p5.7" osisRef="Bible:Gal.1.12" parsed="|Gal|1|12|0|0" passage="Ga 1:12">Gal. i.
12</scripRef>), and because it relates so very much to him. Of this
the apostle has given some hints <i>afore,</i> or a little before;
that is, in the preceding chapters. <i>Whereby, when you read;</i>
or, as those words may be read, <i>unto which attending</i> (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), <i>you may understand my knowledge in the mystery of
Christ;</i> 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. <i>This mystery,</i> he says, <i>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</i>
(<scripRef id="Eph.iv-p5.8" osisRef="Bible:Eph.3.5" parsed="|Eph|3|5|0|0" passage="Eph 3:5"><i>v.</i> 5</scripRef>); 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!</p>
<p class="indent" id="Eph.iv-p6">III. The apostle informs them how he was
employed in this office, and that with respect to the Gentiles, and
to all men.</p>
<p class="indent" id="Eph.iv-p7">1. With respect to the Gentiles, he
<i>preached</i> to them <i>the unsearchable riches of Christ,</i>
<scripRef id="Eph.iv-p7.1" osisRef="Bible:Eph.3.8" parsed="|Eph|3|8|0|0" passage="Eph 3:8"><i>v.</i> 8</scripRef>. 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>I
am less than the least of all saints.</i> St. Paul, who was the
chief of the apostles, calls himself <i>less than the least of all
saints:</i> 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: <i>The unsearchable riches of Christ.</i> 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 <i>preach</i> these
<i>unsearchable riches of Christ among the Gentiles:</i> and it was
a favour he greatly valued, and looked upon it as an unspeakable
honour to him: "<i>Unto me is this grace given;</i> 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
<i>the unsearchable riches of Christ</i> 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.</p>
<p class="indent" id="Eph.iv-p8">2. With respect to all men, <scripRef id="Eph.iv-p8.1" osisRef="Bible:Eph.3.9" parsed="|Eph|3|9|0|0" passage="Eph 3:9"><i>v.</i> 9</scripRef>. His business and
employment were <i>to make all men see</i> (to publish and make
known to the whole world) <i>what is the fellowship of the
mystery</i> (that the Gentiles who have hitherto been strangers to
the church, shall be admitted into communion with it) <i>which from
the beginning of the world hath been hid in God</i> (kept secret in
his purpose), <i>who created all things by Jesus Christ:</i> as
<scripRef id="Eph.iv-p8.2" osisRef="Bible:John.1.3" parsed="|John|1|3|0|0" passage="Joh 1:3">John i. 3</scripRef>, <i>All things
were made by him, and without him was not any thing made that was
made;</i> 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, <i>To the intent that now unto the
principalities and powers in heavenly places might be known, by the
church, the manifold wisdom of God,</i> <scripRef id="Eph.iv-p8.3" osisRef="Bible:Eph.3.10" parsed="|Eph|3|10|0|0" passage="Eph 3:10"><i>v.</i> 10</scripRef>. 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, <i>of the manifold wisdom
of God;</i> 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
<i>according to the eternal purpose which he purposed in Christ
Jesus our Lord,</i> <scripRef id="Eph.iv-p8.4" osisRef="Bible:Eph.3.11" parsed="|Eph|3|11|0|0" passage="Eph 3:11"><i>v.</i>
11</scripRef>. Some translate the words <b><i>kata prothesin ton
aionon</i></b> thus <i>According to the fore-disposing of the ages
which he made,</i> &amp;c. So Dr. Whitby, &amp;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, <i>In whom we have boldness and access with
confidence by the faith of him</i> (<scripRef id="Eph.iv-p8.5" osisRef="Bible:Eph.3.12" parsed="|Eph|3|12|0|0" passage="Eph 3:12"><i>v.</i> 12</scripRef>); 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.</p>
</div><scripCom id="Eph.iv-p8.6" osisRef="Bible:Eph.3.14-Eph.3.21" parsed="|Eph|3|14|3|21" passage="Eph 3:14-21" type="Commentary"/><div class="Commentary" id="Bible:Eph.3.14-Eph.3.21">
<h4 id="Eph.iv-p8.7">The Apostle's Prayer. (<span class="smallcaps" id="Eph.iv-p8.8">a.
d.</span> 61.)</h4>
<p class="passage" id="Eph.iv-p9">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 <i>is</i>
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
<i>be</i> glory in the church by Christ Jesus throughout all ages,
world without end. Amen.</p>
<p class="indent" id="Eph.iv-p10">We now come to the second part of this
chapter, which contains Paul's devout and affectionate prayer to
God for his beloved Ephesians.—<i>For this cause.</i> This may be
referred either to the immediately <scripRef id="Eph.iv-p10.1" osisRef="Bible:Eph.3.13" parsed="|Eph|3|13|0|0" passage="Eph 3:13">foregoing verse</scripRef>, <i>That you faint not,</i>
&amp;c., or, rather, the apostle is here resuming what he began at
the <scripRef id="Eph.iv-p10.2" osisRef="Bible:Eph.3.1" parsed="|Eph|3|1|0|0" passage="Eph 3:1">first verse</scripRef>, from which
he digressed in those which are interposed. Observe,</p>
<p class="indent" id="Eph.iv-p11">I. To whom he prays—to God, as <i>the
Father of our Lord Jesus Christ,</i> of which see <scripRef id="Eph.iv-p11.1" osisRef="Bible:Eph.1.3" parsed="|Eph|1|3|0|0" passage="Eph 1:3"><i>ch.</i> i. 3</scripRef>.</p>
<p class="indent" id="Eph.iv-p12">II. His outward posture in prayer, which
was humble and reverent: <i>I bow my knees.</i> 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, <scripRef id="Eph.iv-p12.1" osisRef="Bible:Eph.3.15" parsed="|Eph|3|15|0|0" passage="Eph 3:15"><i>v.</i>
15</scripRef>. The universal church has a dependence upon the Lord
Jesus Christ: <i>Of whom the whole family in heaven and earth is
named.</i> 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 <i>named</i> <span class="smallcaps" id="Eph.iv-p12.2">Christians</span>, as they really are such,
acknowledging their dependence upon, and their relation to,
Christ.</p>
<p class="indent" id="Eph.iv-p13">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: <i>That he would grant you, according to the riches of
his grace, to be strengthened,</i> &amp;c. <i>The inner man</i> is
the heart or soul. To be <i>strengthened with might</i> 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,
&amp;c. And the apostle prays that this may be <i>according to the
riches of his glory,</i> 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 <i>as the work of grace is first begun so it
is continued and carried on, by the blessed Spirit of God.</i> 2.
The indwelling of Christ in their hearts, <scripRef id="Eph.iv-p13.1" osisRef="Bible:Eph.3.17" parsed="|Eph|3|17|0|0" passage="Eph 3:17"><i>v.</i> 17</scripRef>. 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: <i>That you being rooted and
grounded in love,</i> 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 <i>rooted and grounded in love.</i> 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, <i>He has loved
me!</i> 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. <i>We love him, because he first
loved us.</i> 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:
<i>That you may be able to comprehend with all saints,</i> &amp;c.
(<scripRef id="Eph.iv-p13.2" osisRef="Bible:Eph.3.18-Eph.3.19" parsed="|Eph|3|18|3|19" passage="Eph 3:18,19"><i>v.</i> 18, 19</scripRef>); 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 <i>with all
saints,</i> to have so much knowledge as the saints are allowed to
have in this world. We should be ambitious of coming up with <i>the
first three;</i> 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: <i>The breadth, and length, and depth, and
height.</i> 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 <i>higher than heaven,
deeper than hell, longer than the earth, and broader than the
sea,</i> <scripRef id="Eph.iv-p13.3" osisRef="Bible:Job.11.8-Job.11.9" parsed="|Job|11|8|11|9" passage="Job 11:8,9">Job xi. 8, 9</scripRef>.
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: <i>And to know the love of Christ which passeth
knowledge,</i> <scripRef id="Eph.iv-p13.4" osisRef="Bible:Eph.3.19" parsed="|Eph|3|19|0|0" passage="Eph 3:19"><i>v.</i>
19</scripRef>. 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 <i>be filled with all the fulness of God.</i> 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
<i>partakers of a divine nature,</i> and of being <i>perfect as our
Father in heaven is perfect.</i> 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 <i>filled with the fulness of God,</i> 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.</p>
<p class="indent" id="Eph.iv-p14">The apostle closes the chapter with a
doxology, <scripRef id="Eph.iv-p14.1" osisRef="Bible:Eph.3.20-Eph.3.21" parsed="|Eph|3|20|3|21" passage="Eph 3:20,21"><i>v.</i> 20,
21</scripRef>. 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 <i>is able to do exceedingly abundantly above all
that we ask or think.</i> 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.
<i>According to the power which worketh in us.</i> 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 <i>throughout all ages, world without end;</i> for he
will ever have a church to praise him, and he will ever have his
tribute of praise from his church. <i>Amen.</i> So be it; and so it
will certainly be.</p>
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