In speaking of the Apostle’s prayer in the end of Ephesians 3, it would be well to explain a little the earlier part of the epistle, as it is important, and will help to explain the prayer. You find in the end of chap. 2 certain great principles that bring out very clearly and distinctly what the Church of God is. The apostle shows that on the ground of Christ’s death on the cross, and redemption this accomplished, the result of the church being built upon the foundation of the apostles and prophets, Jesus which Himself the chief corner stone. In chapter 3, the same persons are spoken of as the apostles and prophets of the New Testament. You get them again in chap. 4:11, “He gave some apostles and some prophets.” They who formed the foundation of the Church are of the New Testament, and have nothing to do with the Old Testament at all. The apostle is not trying to make a beautiful picture, or to write what will sound well; but we get here in a distinct thing as putting them in contrast with those of the Old Testament. “That 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.”
In the end of the preceding chapter the fact is brought out that it was perfectly impossible that the church could be made known previous to the cross even as a historical fact; it could not be until the middle wall of partition had been broken down. “Now, in Christ Jesus, ye who sometimes were far off, are made nigh by the blood of Christ, for he is our peace, who hath made both one, and hath broken down the middle wall of partition, having abolished in his flesh the enmity, even the law of commandments contained in ordinances, for to make in himself of twain one new man, so making peace, and that he might reconcile both unto God in one body by the cross, having slain the enmity thereby.” That is, in order to have this unity between Jew and Gentile in one body—national distinctions being lost; and that they should be “no more strangers and foreigners, but fellow-citizens with the saints and of the household of God.” The first principle of Judaism had to be set aside by breaking down the middle wall of enclosure which surrounded the Jew. The essence of Judaism was keeping up the wall. A Jew must not eat with a Gentile; he was not circumcised, so could not eat the Passover (Ex. 12:43-4843And the Lord said unto Moses and Aaron, This is the ordinance of the passover: There shall no stranger eat thereof: 44But every man's servant that is bought for money, when thou hast circumcised him, then shall he eat thereof. 45A foreigner and an hired servant shall not eat thereof. 46In one house shall it be eaten; thou shalt not carry forth ought of the flesh abroad out of the house; neither shall ye break a bone thereof. 47All the congregation of Israel shall keep it. 48And when a stranger shall sojourn with thee, and will keep the passover to the Lord, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof. (Exodus 12:43‑48)). If there had been any revelation of the church at all previous to the cross, Judaism was over. It was not merely because of the prejudices of the Jew which we find so strong; that they were specially bound to keep up the middle wall of partition. But the church was formed on breaking it down, and could have no existence till the cross did break it down, and the Jews had lost all title to being the exclusive people of God. Now, all who believe are in Christ Jesus, and could not be out of him. Until then there was no possibility of the existence of the church.
In the first chapter we are taught that we are united to Christ—the head of His body. He, as a man, was set on high far above all principality and power and might. We are united to Him by the Holy Ghost sent down from heaven and dwelling in our bodies. That which had been “hid in God,” His “eternal purpose,” is now revealed, and “by means of the church” is made known to the principalities and powers in heavenly places “the manifold wisdom of God.” There had been wisdom in creation, in providence, in the law, and the government of God dealing with Israel; in incarnation, in atonement. But here is a new kind of wisdom, which is unfolded as the “eternal purpose of God” (c. us. 9-11).
There are two names God takes with regard to believers now. “God” and “Father.” The special name given to us as Christians is Father. “Holy Father keep through thine own name those whom thou halt given me; that they may be one as we are.” The Son of God having been revealed and accomplished His work, has brought us into the place of sons. We are brought to God in two characters—to God as such; as a holy, blessed, and eternal being; but also to Him as Father. We have got the place of relationship as sons. Christ, as man, has taken this place, not of course as affecting His divinity in any wise. There is no truth more at the root of the New Testament than the divinity of the Lord. We find this in John 20:1717Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. (John 20:17): The Lord says to Mary, “Go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God and your God.” He does not call them servants, or friends; but He puts them into the place of sons, and calls them brethren. I have accomplished redemption, and now, if He is my Father, He is yours; if He is my God, He is yours.
The prayer in the first chapter of this Epistle is founded on the name “God.” “That the God of our Lord Jesus Christ,” &c. In this chapter it is founded on the name of “Father.” “For this cause I bow my knees unto the Father of our Lord Jesus Christ.” He desires, in chapter 1, that we should, as Christians, know the hope of God’s calling, and the power that puts us in present possession of what it confers. The same power that raised Christ raised us; that we find in the first and second chapters. Here, when we come to “Father” we find “every family,” πᾶσα πατριὰ, in contrast with “Jehovah,” in whom there was only one family. “You only have I known of all the families of the earth” (Amos in. 2). When I get the name of Father, every family comes out. Angels, principalities, saints, Jews, Gentiles. Angels, that God can retain in a sinless state before Him, but in all brought to Him in a special manner. We all know He did not become an angel, but a man. It is beautiful to see angels celebrate His blessedness—His good pleasure in man. Creation is not such as He can take a place in: redemption is. It is a brighter and fuller thing. There is nothing like the Son of God dying and making atonement. Glory itself is not such a thing; through that atonement we shall be in the glory with Christ; who could have been there but for this! There is more divine glory in that than there ever could be anywhere else. As the fruit of the travail of His soul, we get this blessed nearness to Christ as His own flesh. “No man ever hated his own flesh, but nourished and cherished it as Christ the Church: For we are members of his body, of his flesh, and of his bones.” Look at it personally or individually; look at Him as the Head of the body; what way you will; it is wonderful the way in which we are associated with Christ.
The apostle now prays that we may have the realization of this. It is true we are united to Christ by the Holy Ghost:— “If any man have not the spirit of Christ he is none of his” (Rom. 8:99But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. (Romans 8:9)); but I want you to be “strengthened with might by his Spirit in the inner man.” I want you to be as you ought to. be: not only that they should know what they had got, but that they may walk in the power of the place they have been brought into.” “That Christ may dwell in your hearts by faith.” That they should realize Christ being in them, not merely as their life—that was true as a fact—but that such should be the working of the Spirit of God that they should be strengthened by knowing Christ as dwelling in their hearts by faith. That they should realize His presence. They were Christians, but he looks for this. Their bodies were the temples of the Holy Ghost—that was true; but they should have the present apprehension that Christ was dwelling in their hearts. Instead of letting the heart wander after vanity, to have it filled with Christ. It is this we are called to, and we should thus realize the presence of Jesus in our souls. “Our conversation” should be “in heaven.” We should live in the realization of those things revealed to us by the Spirit of God. “That being rooted and grounded in love,” we may be able to comprehend with all saints what is the breadth, and length, and depth, and height”—he does not say of what. He takes in “all saints.” I cannot comprehend the thoughts and purposes of God without my heart taking in, after Christ Himself, “all saints.” He looks out to the breadth and length and depth and height, and is lost in the consideration of all these purposes of God in which He will unfold His glory. No one can comprehend it fully. How He brings the heart back to a center where it feels at home, for we find Christ there. He is the center for our hearts, and His well-known love— “and to know the love of Christ that passeth knowledge.” I know it already. The Christ who dwells in my heart—that I have known in lowliness; the meekest and lowliest Man that ever dwelt on earth; the One who was the meekest and the most accessible of men; He who visited my heart, who entered into every sorrow—He is the center of all the glory. The glory is dazzling in its length and breadth, and depth and height; but he adds, “To know the love of Christ.” I know it, and I find that with which I am at home when I get there. It is the very extent and fullness of Divine glory, yet I am at home with it, and it dwells in me. Oh! it is a wonderful thought, “that ye might be filled unto all the fullness of God.” Christ dwells in God, and God in us. The meekest Man, with whom I am more intimate than with any other in the world, is God Himself. It is eternal blessing—it passeth knowledge!
Now, mark how he is looking for the working of grace as a present thing in us—not merely the privileges that are ours:— “Now unto him that is able to do exceeding abundantly above all we can ask or think” —that is the way it is commonly quoted. People say, in His ways and dealings, God is able to do more than we can ask or think; but, if you finish the verse, you see it is “above all we ask or think, according to the power that worketh in us,” not for us. He is able to do above all we do ask or think. The apostle is looking for the realization of a power that does work in us, though we are poor earthen vessels. There should be this constancy of power. I read in Acts 7 that Stephen, “being full of the Holy ‘Ghost, looked up steadfastly into heaven.” There was constancy. Do you find this? How little we can realize what is heavenly in prayer for ten minutes. How little we know of being filled with the Holy Ghost. It is not that I doubt He dwells in you; but there ought to be “might by his Spirit in the inner man,” enabling us to look up steadfastly. Have you got this steadfastness? You will find even when sincere, and your conversation in heaven, how little your hearts are able to realize what these purposes and counsels of God are. “The love of Christ passeth knowledge;” but he prays that we may know it. “Unto him be glory in the church throughout all ages.” The church never loses its place even in the eternal ages, and he looks for power that we should glorify Him now.
What an encouragement, but at the same time, how humbling. I find my wretched thoughts warring against the mind of the Spirit. The tendency of the flesh is to draw me back; it is perfectly capable of not liking to give up self. St. Augustine hoped God would not answer his prayers at once. But what an encouragement if we ask in truth, He “is able to do exceeding abundantly above all we ask or think.” Here I find a worldly temptation. I feel fear and feebleness, but God is able to do exceeding abundantly above all that ask or think according to the power that works in us. If He is able, where is the fruit of it? Where is the victory over every temptation in you and around you? Where is the proof to the world that Jesus is all to you? You say that there is a power that works in you; where is the truth of it? How is it not “to me to live is Christ?” It is the greatest of encouragement, but deeply humbling. His grace is above all our wretchedness and feebleness; we are those whom He has called, nourished, and cherished. The Lord give us to pray in earnest with the apostles, that we may know Him who has loved us, and gave Himself up for us. Surely we owe it to Christ, if our hearts dwell on His sufferings, and the cup that He drank, and how blessedly He put Himself forward— “Let these go their way.”
The Lord give us to be diligent of heart, that there may be something of that steadfastness of looking unto Jesus in us. That we may be exercised to know the faithfulness of God, and the place He has given us who are the fruit of Christ’s work. It was mine before the world was; it is mine out of the world; and it will be mine when this world has passed away! The Lord give us to have our hearts filled with Him, by the power of the Spirit of God. Amen.