They who go to the physician’s have not merely to go there and nothing further; they have to learn how to treat themselves, and to apply remedies. And so with us then who come here, we must not do this and nothing else, we must learn our lesson, the surpassing lowliness of Paul. What? when he was about to speak of the vastness of the grace of God, hear what he saith, “Unto me, who am less than the least of all saints, was this grace given.” Lowliness indeed it was even to bewail his former sins, although blotted out, and to make mention of them, and to hold himself within his true measure as where he calls himself “a blasphemer, and a persecutor, and injurious;” (1 Tim. i. 13.) yet nothing was equal to this: for “formerly,” saith he, such was I; and again he calls himself, “one born out of due time.” (1 Cor. xv. 8.) But that after so many great and good deeds and at that time he should thus humble himself, and call himself “less than the least of all,” this is indeed great and surpassing moderation. “To one who am less than the least of all saints;” he saith not, “than the Apostles.” So that that expression is less strong than this before us. There his words are, “I am not meet to be called an Apostle.” (1 Cor. xv. 9.) Here he says that he is even “less than the least of all saints;” “to me,” saith he, “who am less than the least of all saints was this grace given.” What grace? “To preach unto the Gentiles the unsearchable riches of Christ, and to make all men see what is the dispensation of the mystery, which from all ages hath been hid in God, who created all things, to the intent that now unto the principalities and the powers in the heavenly places, might be made known through the Church the manifold wisdom of God.” True, to man it was not revealed; and art thou enlightening Angels and Archangels and Principalities and Powers? I am, saith he. For it was “hid in God,” even “in God who created all things.” And dost thou venture to utter this? I do, saith he. But whence hath this been made manifest to the Angels? By the Church. Again he saith, not merely the manifold (ποικίλος) but the much-manifold (πολυποίκιλος) wisdom, that is, “the multiplied and varied.” What then is this? Did not Angels know it? No, nothing of it; for if Principalities knew it not, much less could Angels ever have known it. What then? Did not even Archangels know it? No, nor even they. But whence were they going to know it? Who was to reveal it? When we were taught it, then were they also by us. For hear what the Angel saith to Joseph; “Thou shalt call His Name Jesus, for it is He that shall save His people from their sins.” (Matt. i. 21.)

Paul himself was sent to the Gentiles, the other Apostles to the Circumcision. So that the more marvellous and astonishing commission was given, saith he, “to me, who am less than the least.” And this too was of grace, that he that was least should have the greatest things entrusted to him; that he should be made the herald of these tidings. For he that is made a herald of the greater tidings, is in this way great.

“To preach unto the Gentiles the unsearchable riches of Christ.”

If His “riches are unsearchable,” and that too after his appearing, much more is His essence. If it is still a mystery, much more was it before it was made known; for a mystery he calls it on this account, because neither did the Angels know it, nor was it manifest to any one else.

“And to make all men see,” saith he, “what is the dispensation of the mystery which from all ages hath been hid in God, who created all things.”

Angels knew only this, that “The Lord’s portion was His people.” (Deut. xxxii. 8, 9.) And again it is said, “The Prince of Persia withstood me.” (Dan. x. 13.) So that it is nothing to be wondered at that they were ignorant of this; for if they were ignorant of the circumstances of the return from the Captivity, much more would they be of these things. For this is the gospel. “It is He that shall save,” it saith, “His people.” (Matt. i. 21.) Not a word about the Gentiles. But what concerns the Gentiles the Spirit revealeth. That they were called indeed, the Angels knew, but that it was to the same privileges as Israel, yea, even to sit upon the throne of God, this, who would ever have expected? who would ever have believed?

“Which hath been hid,” saith he, “in God.”

This “dispensation,” however, he more clearly unfolds in the Epistle to the Romans. “In God,” he continues, “who created all things by Jesus Christ.” And he does well to say “by Jesus Christ;” forasmuch as He who created all things by Him, revealeth also this by Him; for He hath made nothing without Him; for “without Him,” it is said, “was not any thing made.” (John i. 30.)

In speaking of “principalities” and “powers,” he speaks both of those above and those beneath.

“According to the eternal purpose.” It hath been now, he means, brought to pass, but not now decreed, it had been planned beforehand from the very first. “According to the eternal purpose which He purposed in Christ Jesus our Lord.” That is, according to the eternal foreknowledge; foreknowing the things to come, i.e., he means the ages to come; for He knew what was to be, and thus decreed it. According to the purpose of the ages, of those, perhaps, which He hath made by Christ Jesus, because it was by Christ that every thing was made.

Ver. 12. “In whom we have,” saith he, “boldness, and access in confidence through our faith in him.”

“Have access,” not as prisoners, he says, nor yet, as persons candidates for pardon, nor as sinners; for, saith he, we have even “boldness with confidence,” that is, accompanied with cheerful trust; arising from what source? “through our faith in Him.”

Ver. 13. “Wherefore I ask that ye faint not at my tribulations for you, which are your glory.”

How is it “for them?” How is it “their glory?” It is because God so loved them, as to give even the Son for them, and to afflict His servants for them: for it was in order that they might attain so many blessings, that Paul was in prison. Surely this was from God’s exceeding love towards them: it is what God also saith concerning the Prophets, “I have slain them by the words of my mouth.” (Hos. vi. 5.) But how was it that they fainted, when another was afflicted? He means, they were troubled, were distressed. This also he says when writing to the Thessalonians, “that no man be moved by these afflictions.” (1 Thes. iii. 3.) For not only ought we not to grieve, but we ought even to rejoice. If ye find consolation in the forewarning, we tell you beforehand that here we have tribulation. And why pray? Because thus hath the Lord ordered.

Ver. 14, 15. “For this cause I bow my knees unto the Father from whom every family in heaven and on earth is named.”

He here shows the spirit of his prayer for them. He does not say simply, “I pray,” but manifests the supplication to be heartfelt, by the “bowing of the knees.”

“From whom every family.”

That is, no longer, he means, reckoned, according to the number of Angels, but according to Him who hath created the tribes both in heaven above and in earth beneath, not as the Jewish.

Ver. 16, 17. “That He would grant you according to the riches of His glory that ye may be strengthened with power through His Spirit in the inward man; that Christ may dwell in your hearts through faith.”

Mark with what insatiable earnestness he invokes these blessings upon them, that they may not be tossed about. But how shall this be effected? By the “Holy Spirit in your inward man, that Christ may dwell in your hearts through faith.” How again shall this be?

Ver. 18, 19. “To the end that ye being rooted and grounded in love, may be strong to apprehend with all the saints, what is the breadth, and length, and height, and depth, and to know the love of Christ which passeth knowledge.”

Thus is his prayer now again, the very same as when he began. For what were his words in the beginning? “That the God of our Lord Jesus Christ, the Father of glory may give unto you a Spirit of wisdom and revelation in the knowledge of Him; having the eyes of your heart enlightened, that ye may know what is the hope of His calling, what the riches of the glory of His inheritance in the saints; and what the exceeding greatness of His power to us-ward who believe.” And now again he says the same. “That ye may be strong to apprehend with all the saints what is the breadth, and length, and height, and depth;” i.e., to know perfectly the mystery which hath been providentially ordered in our behalf: “and the breadth, and length, and height, and depth;” that is, too, the immensity of the love of God, and how it extends every where. And he outlines it by the visible dimensions of solid bodies, pointing as it were to a man. He comprehends the upper and under and sides. I have thus spoken indeed, he would say, yet is it not for any words of mine to teach you these things; that must be the work of the Holy Spirit. “By His might,” saith he, is it that ye must be “strengthened” against the trials that await you, and in order to remain unshaken; so that there is no other way to be strengthened but by the Holy Ghost, both on account of trials and carnal reasonings.

But how doth Christ dwell in the hearts? Hear what Christ Himself saith, “I and my Father will come unto him, and make our abode with him.” (John xiv. 23.) He dwelleth in those hearts that are faithful, in those that are “rooted” in His love, those that remain firm and unshaken.

“That ye may be” thoroughly “strong,” saith he; so that there is great strength needed.

“That ye may be filled unto all the fulness of God.”

What he means is this. Although the love of Christ lies above the reach of all human knowledge, yet shall ye know it, if ye shall have Christ dwelling in you, yea, not only shall know from Him this, but shall even “be filled unto all the fulness of God;” meaning by the “fulness of God,” either the knowledge how God is worshipped in the Father, the Son, and the Holy Ghost, or else urging them thus to use every effort, in order to be filled with all virtue, of which God is full.

Ver. 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.”

That God hath done “abundantly above all that we ask or think,” is evident from what the Apostle himself hath written. For I indeed, saith he, pray, but He of Himself, even without any prayer of mine, will do works greater than all we ask, not simply “greater,” nor “abundantly greater,” but “exceeding abundantly.” And this is evident from “the power, that worketh in us:” for neither did we ever ask these things, nor did we expect them.

Ver. 21. “Unto Him be the glory,” he concludes, “in the Church and in Christ Jesus, unto all generations forever and ever. Amen.”

Well does he close the discourse with prayer and doxology; for right were it that He, who hath bestowed upon us such vast gifts, should be glorified and blessed, so that this is even a proper part of our amazement at His mercies, to give glory for the things advanced to us at God’s hands through Jesus Christ.

“The glory in the Church.” Well might he say this, forasmuch as the Church alone can last on to eternity.

It seems necessary to state what are meant by “families.” (πατριαί) Here on earth, indeed there are “families” that is races sprung from one parent stock; but in heaven how can this be, where none is born of another? Surely then, by “families,” he means either the assemblies and orders of heavenly beings; as also we find it written in Scripture, “the family of Amattari:” (1 Sam. x. 21. See Septuagint.) or else that it is from Him from whom earthly fathers have their name of father.

However, he does not ask the whole of God, but demands of them also faith and love, and not simply love, but love “rooted and grounded,” so that neither any blasts can shake it, nor any thing else overturn it. He had said, that “tribulations” are “glory,” and if mine are so to you, he would say, much more will your own be: so that to be afflicted is no token of men being forsaken, for He who hath wrought so great things for us, never would do this.

Again, if in order to understand the love of God, it was necessary for Paul to pray, and there was need of the indwelling of the Holy Spirit, who by following mere reasonings shall understand the nature of Christ? And why is it a difficult thing to learn that God loveth us? Beloved, it is extremely difficult. For some know not even this; wherefore, they even say, numberless evils come to be in the world; and others know not the extent of this love. Nor, indeed, is Paul seeking to know its extent, nor with any view to measure it; for how could he? but only to understand this, that it is transcendent, and great. And this very thing, he says, he is able to show, even from the knowledge which hath been vouchsafed to us.

However, what is higher than the being “strengthened with might,” in order to have Christ within? Vast are the things we ask, saith he, yet is He able to do above even them, so that not only doth He love us, but doth so intensely. Be it our care therefore, beloved, to understand the love of God. A great thing indeed is this; nothing is so beneficial to us, nothing so deeply touches us: more availing this to convince our souls than the fear of hell itself. Whence then shall we understand it? Both from the sources now mentioned, and from the things which happen every day. For from what motive have these things been done for us? from what necessity on His part? None whatever. Over and over again he lays down love as the cause. But the highest degree of love is that where men receive a benefit, without any prior service on their part to call for it.

Moral. And let us then be followers of Him; let us do good to our enemies, to them that hate us, let us draw near to those who turn their backs upon us. This renders us like unto God. “For if ye love them that love you,” saith Christ, “what reward have ye?” “Do not even the Gentiles the same.” (Matt. v. 46.) But what is a sure proof of love? To love him that hates thee. I wish to give you some example, (pardon me,) and since I find it not among them that are spiritual, I shall quote an instance from them that are without. See ye not those lovers? How many insults are wreaked upon them by their mistresses, how many artifices practised, how many punishments inflicted: yet they are enchained to them, they burn for them, and love them better than their own souls, passing whole nights before their thresholds. From them let us take our example, not indeed to love such as those,—women, I mean, that are harlots; no, but thus to love our enemies. For tell me, do not harlots treat their lovers with greater insolence than all the enemies in the world, and squander away their substance, and cast insult in their face, and impose upon them more servile tasks than upon their own menials? And yet still they desist not, though no one hath so great an enemy in any one, as the lover in his mistress. Yea, this beloved one disdains, and reviles, and oftentimes maltreats him, and the more she is loved, the more she scorns him. And what can be more brutal than a spirit like this? Yet notwithstanding he loves her still.

But possibly we shall find love like this in spiritual characters also, not in those of our day, (for it has “waxed cold,”) (Matt. xxiv. 12.) but in those great and glorious men of old. Moses, the blessed Moses, surpassed even those that love with human passion. How, and in what way? First, he gave up the court, and the luxury, and the retinue, and the glory attending it, and chose rather to be with the Israelites. Yet is this not only what no one else would ever have done, but would have even been ashamed, were another to have discovered him, of being found to be a kinsman of men, who were slaves and not only slaves, but were looked upon as even execrable. Yet was he not only not ashamed of his kindred, but with all his spirit defended them, and threw himself into dangers for their sake. (Acts. vii. 24.) How? Seeing, it is said, one doing an injury to one of them, he defended him that suffered the injury, and slew him that inflicted it. But this is not as yet for the sake of enemies. Great indeed is this act of itself, but not so great as what comes afterwards. The next day, then, he saw the same thing taking place, and when he saw him whom he had defended doing his neighbor wrong, he admonished him to desist from his wrong-doing. But he said, with great ingratitude, “Who made thee a ruler and a judge over us?” (Acts. vii. 27.) Who would not have taken fire at these words? Had then the former act been that of passion and frenzy, then would he have smitten and killed this man also; for surely he on whose behalf it was done, never would have informed against him. But because they were brethren, it is said, he spoke thus. When he [the Hebrew] was being wronged, he uttered no such word “Who made thee a ruler and a judge over us?” “Wherefore saidst thou not this yesterday?” Moses would say, “Thy injustice, and thy cruelty, these make me a ruler and a judge.”

But now, mark, how that some, in fact, say as much even to God Himself. Whenever they are wronged indeed, they would have Him a God of vengeance, and complain of His long suffering; but when themselves do wrong, not for a moment.

However, what could be more bitter than words like these? And yet notwithstanding, after this, when he was sent to that ungrateful, to that thankless race, he went, and shrunk not back. Yea, and after those miracles, and after the wonders wrought by his hand, oftentimes they sought to stone him to death and he escaped out of their hands. They kept murmuring too incessantly, and yet still, notwithstanding, so passionately did he love them, as to say unto God, when they committed that heinous sin, “Yet now if Thou wilt forgive, forgive their sin; and if not, blot even me also out of the book which Thou hast written.” (Ex. xxxii. 32.) Fain would I perish, saith he, with them, rather than without them be saved. Here, verily, is love even to madness, verily, unbounded love. What sayest thou, Moses? Art thou regardless of Heaven? I am, saith he, for I love those who have wronged me. Prayest thou to be blotted out? Yea, saith he, what can I do, for it is love? And what again after these things? Hear what the Scripture saith elsewhere; “And it went ill with Moses for their sakes.” (Ps. cvi. 32.) How often did they wax wanton? How often did they reject both himself and his brother? How often did they seek to return back to Egypt? and yet after all these things did he burn, yea, was beside himself with love for them, and was ready to suffer for their sakes.

Thus ought a man to love his enemies; by lamentation, by unwearied endurance, by doing everything, by showing all favor, to aim at their salvation.

And what again, tell me, did Paul? did he not ask even to be accursed in their stead? (Rom. ix. 3.) But the great pattern we must of necessity derive from the Lord, for thus doth He also Himself, where he saith, “For He maketh His sun to rise on the evil and the good,” (Matt. v. 45.) adducing the example from His Father; but we from Christ Himself. He came unto them, in His Incarnation, I mean, He became a servant for their sakes, “He humbled Himself, He emptied Himself, He took the form of a servant.” (Philip. ii. 7, 8.) And when He came unto them, He went not Himself aside “into any way of the Gentiles,” (Matt. x. 5.) and gave the same charge to His disciples, and not only so, but “He went about healing all manner of disease, and all manner of sickness.” (Matt. iv. 23.) And what then? All the rest indeed were astonished, and marvelled, and said, “Whence, then, hath this man all these things?” (Matt. xiii. 56.) But these, the objects of His beneficence, these said, “He hath a devil,” (John x. 20.) and “blasphemeth,” (John x. 36.) and “is mad,” and is a “deceiver,” (John vii. 12, and Matt. xxvii. 63.) Did he therefore cast them away? No, in no wise, but when He heard these sayings, He even yet more signally bestowed His benefits upon them, and went straightway to them that were about to crucify Him, to the intent that He might but only save them. And after He was crucified, what were His words? “Father, forgive them, for they know not what they do.” (Luke xxiii. 34.) Both cruelly treated before this, and cruelly treated after this, even to the very latest breath, for them He did every thing, in their behalf He prayed. Yea, and after the Cross itself, what did He not do for their sakes? Did He not send Apostles? Did He not work miracles? Did He not shake the whole world?

Thus is it we ought to love our enemies, thus to imitate Christ. Thus did Paul. Stoned, suffering unnumbered cruelties, yet did he all things for their good. Hear his own words. “My heart’s desire and my supplication to God is for them that they may be saved.” (Rom. x. 1, 2.) And again; “For I bear them witness that they have a zeal for God.” And again; “If thou, being a wild olive tree wast grafted in, how much more shall these be grafted into their own olive tree?” (Rom. xi. 24.) How tender, thinkest thou, must be the affection from which these expressions proceed, how vast the benevolence? it is impossible to express it, impossible.

Thus is it we ought to love our enemies. This is to love God, Who hath enjoined it, Who hath given it as His law. To imitate Him is to love our enemy. Consider it is not thine enemy thou art benefiting, but thyself; thou art not loving him, but art obeying God. Knowing therefore these things, let us confirm our love one to another, that we may perform this duty perfectly, and attain those good things that are promised in Christ Jesus our Lord, with Whom to the Father, together with the Holy Ghost, be glory, might, and honor, now, and for ever and ever. Amen.

Ephesians 3:14-21

For this reason I bow my knees before the Father, 15 from whom every family in heaven and on earth is named, 16 that according to the riches of his glory he may grant you to be strengthened with might through his Spirit in the inner man, 17 and that Christ may dwell in your hearts through faith; that you, being rooted and grounded in love, 18 may have power to comprehend with all the saints what is the breadth and length and height and depth, 19 and to know the love of Christ which surpasses knowledge, that you may be filled with all the fulness of God. 20 Now to him who by the power at work within us is able to do far more abundantly than all that we ask or think, 21 to him be glory in the church and in Christ Jesus to all generations, for ever and ever. Amen.

God Gives Special Power for Witness

The point of last week’s message was that God gives special power, extraordinary power, for the extraordinary challenges of an expanding witness to Christ.

Luke 24, “You are witnesses . . . but stay in the city, until you are clothed with power from on high.” Power from on high will be essential for the expanding witness of world missions.

Acts 1:8, “And you shall receive power when the Holy Spirit has come upon you; and you shall be my witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth.” The power is essential for the challenges of an ever-expanding witness to Christ.

“Filled with the Holy Spirit”

This extraordinary power fell upon the Christians at Pentecost. It says in Acts 2:4 that they were “filled with the Holy Spirit.” And this power, this unusual fullness came upon the church and its messengers again and again in the early church for the special challenges of witnessing to Christ.

• Acts 4:8, “Then Peter, filled with the Holy Spirit,” spoke to the rulers of the people. And they saw the boldness with which he spoke (v. 13).
• Acts 4:31, “And when they had prayed, the place in which they were gathered together was shaken and they were all filled with the Spirit and spoke the word of God with boldness.”
• Acts 6:5, 10, Stephen was full of the Holy Spirit and faith and the Jews could not withstand the wisdom with which he spoke.
• Acts 7:55, “Stephen filled with Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God.”
• Acts 11:24, Barnabas was full of the Holy Spirit and faith; and a large company was added to the Lord.
• Acts 13:9, “Paul, filled with the Holy Spirit, looked intently at Elymas and said . . . “

“Filled with All the Fullness of God”

And not only the book of Acts, the letters of Paul talk of this same extraordinary power available to Christians. For example, here in Ephesians 3:16 Paul prays that “according to the riches of his glory he might grant you to be strengthened [empowered!] with might through his Spirit in the inner man . . . ” And in verse 19 he prays that we would be “filled with all the fullness of God.” And in verse 21 he says that God “by the power at work within us is able to do far more abundantly than all that we ask or think.”

In other words there is an extraordinary power available to believers, a power that can accomplish far more than we ordinarily think or imagine. It comes by the Spirit. It accords with the riches of God’s glory. It is the very fullness of God, as unimaginable as that sounds.

Revival and Witness to Christ

And I tried to show in the STAR this week that when God sovereignly pours that kind of power out on a church, we call it revival. And God’s purpose in such a revival is that our witness to Christ will have more conviction, more courage, more wisdom, and more effect, so that God is greatly glorified as more and more peoples are reached and more and more people are added to the Lord.

Now the question is: what should we do? Does the Bible teach us that there is a way to seek this power, or that there is a way to prepare ourselves to receive it? The answer is yes and in the few minutes we have I want to show you four ways to seek this power.

Four Ways to Seek the Power of the Holy Spirit

1. Immerse Yourself in the Word of God, the Bible

It is almost certain that you will not be filled with the power of the Holy Spirit if you are not filled with the Word of God.

Why do I think this?

1.1. Acts 1:8 and Luke 24:48f. teach that the power is given for effective witness. And we witness primarily with the Word of God. There is no reason to think that God will ignite the powder of his Spirit if you don’t load your rifle with the bullet of the Word.

1.2. Luke 4:14 says that Jesus returned from the wilderness full of the Holy Spirit. And how had he fought the devil with power in the wilderness? Every time he was attacked he answered, “It is written.” And he quoted Scripture. Jesus was full of the Spirit because he was full of the Word of God.

1.3. In John 6:63 Jesus said, “It is the Spirit that gives life, the flesh is of no avail; the words that I have spoken to you are Spirit and life.” The words of Jesus are the voice and life-giving power of the Spirit. If we don’t hear his words, we don’t receive his power.

1.4. In Ephesians 6:17 Paul says that we should put on the whole armor of God including “the sword of the Spirit, which is the word of God.” If you want the Spirit to come mightily upon you so that you can defeat the principalities and powers, then you must take his sword, the Word of God. He will not fight without his sword.

1.5. In 1 John 2:14 John says, “I write to you, young men, because you are strong, and the word of God abides in you, and you have conquered the evil one.” They are strong, powerful; they have conquered the most powerful enemy, Satan. How? The Word of God abides in them. If you don’t lay up the Word of God within you, there will be no power, and no victory. (See also Hebrews 4:12 and Jeremiah 23:29.)

If you want the power of the Holy Spirit in your life, if you are tired of being a weak replica of ordinary non-Christians, then change your routine and immerse yourself in the Word of God. Read it, think about it, memorize it, use it.

I remember hearing a seminary teacher say how he was shamed when he saw Muslims memorizing page after page of the Koran while he tossed off his devotions with ten minutes of superficial reading.

The first way to seek the power of the Holy Spirit is to immerse yourself in the Word of God.

2. Believe the Word of God

Let me be more specific. Trust that God intends to do wonderful things for his glory through you because that is what the Bible teaches. Be expectant that the Holy Spirit within you will give you power according to God’s Word.

Now why do I think that faith is the way to seek the power of the Holy Spirit?

2.1. In Galatians 3:5 Paul says, “Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith?” Answer: by the hearing with faith. Hearing what? The Word of God. The promises of God. The good guidance of God.

For example, you change your routine and set aside an hour to be with God in the Word before work. You get alone and immerse yourself in the book of Ephesians for an hour. The Lord impresses on your mind especially 1:12 that we who first hoped in Christ have been destined and appointed to live for the praise of his glory. And 3:20 that by the power at work in us he is able to do far more abundantly than all that we ask or think.

Then you head off to work. During the day the natural occasion arises to speak a word of testimony to the praise of God’s glory. But you feel weak. Two things can now happen.

One, the Word of God comes back to you—this is what you are alive for—the praise of his glory—and he is not weak; he can do far more than I can dream. It’s his power at work in me.

The other thing that can happen is that in this critical moment you can believe the Word of God. Trust that God intends to do wonderful things for his glory through you. Be expectant that the Holy Spirit within you will give you power according to God’s Word.

And when you believe, this belief becomes the channel of God’s Spirit. God supplies the Spirit to you and works miracles among you by the hearing of faith . . . when you believe the Word of God with eager expectation.

2.2. In Romans 15:13 Paul says, “May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope.” Notice the phrase “IN BELIEVING.” May the God of hope fill you with all joy and peace IN BELIEVING. In other words by believing in God and his Word, we are filled with joy and peace. And then it says, “so that by the power of the Spirit you may abound in hope.” In other words, the power of the Spirit is the result of the believing or the faith that begets joy and peace.

We could paraphrase it like this: Put your confidence and your trust in God’s Word so fully that joy and peace abound and the Holy Spirit is released in your life with extraordinary power and hope.

2.3. In Acts 6:5 and 11:24 Stephen and Barnabas are described as full of the Holy Spirit and faith. Probably because the two have to go together. To be filled with faith is to be filled with the Holy Spirit and to be filled with the Holy Spirit is to be filled with faith.

Picture yourself drinking ice water with a straw. The water is the Holy Spirit. The air in the straw is doubt and unbelief. Faith is the vacuum you create when you suck on the straw. And what happens when the vacuum of faith is created? The water of the Spirit comes in immediately. And if the straw is full of the vacuum of faith the straw will also be full of the water of the Spirit. So Stephen and Barnabas were full of the Holy Spirit and faith.

So the first way to seek the power of the Spirit is to immerse yourself in God’s Word, and the second way is to believe that Word. To be confident and expectant that God aims to do wonderful things through you for his glory. The Holy Spirit always fills the vacuum of faith.

3. Pray Earnestly for It and Fast

The third way to seek the power of the Holy Spirit is to pray for it earnestly and sometimes with fasting.

3.1. According to Acts 1:13 this is what the disciples devoted themselves to in Jerusalem during the ten days of waiting for Pentecost. “All these with one accord devoted themselves to prayer.”

3.2. This is what the disciples were doing in Acts 4:24–31 when (verse 31 says) they were all filled with the Holy Spirit and spoke the Word with boldness. They were praying. And they were saturating their prayer with Old Testament Scripture, and they were confident in God’s sovereign power.

3.3. In Luke 11:13 Jesus says to his disciples, “If you then, who are evil, know how to give good things to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!”

The Holy Spirit is given to those who ask the Father. Now, since these men already had a measure of the Holy Spirit in their ministry, I take Jesus to mean that we should ask for more of the Spirit—not that he comes in pieces, but that he reveals himself and stirs himself up in varying measures. And we should pray for the fullness of the Spirit.

3.4. In Ephesians 3:14–21 Paul is praying for the Ephesians and what he prays is that they might be strengthened with might through the Spirit and that they might be filled with all the fullness of God. He must believe, then, that Christians might receive this power and this fullness if he prays that they will.

We should ask God for the power of his Spirit. And sometimes we should do this with fasting. Luke 4:14 says that Jesus came from his 40 day fast full of the Holy Spirit. It may be that God reserves his extraordinary power for those who long for it in extraordinary ways—and show that longing by extended fasting and prayer.

So we seek the fullness of the Spirit’s power by immersing ourselves in God’s Word, and by believing its promises with expectant faith, and by praying earnestly, sometimes with fasting, that God would give us our heart’s desire for his power in witness.

4. Obey the Holy Spirit

The fourth way to seek the power of the Holy Spirit is to obey him even before you feel his power.

I’m speaking very personally here now. On July 14 of this year I was alone at a cabin. I sent the family home so that I could pray and seek the Lord concerning this fall’s messages. I stayed up late one night pleading with God for power in the ministry, and struggling with why it is that we see so few people converted in our ministry at Bethlehem. Why do I not have more power in soul-winning witnessing? Here is what came to me, and I read from my journal written the next day.

The question arose in my mind: Have I resisted the offer of the Spirit’s power for witnessing so often that it is now being withheld from me? Has the voice of the Spirit in the past prompted me to write a letter or make a phone call or pay a visit or say a word, with the readiness to give me all the power I would need, only to find my heart resistant and unbelieving, so that now he will not (and probably dare not) give me the tokens of this power until I am on the brink of some special act of witnessing obedience?

I believe this is where many of us are. We have resisted the Holy Spirit so often when he was calling us to bear witness to Christ that we are unfit for the flow of his power. The channels have become so clogged with fear and self-consciousness and doubt and rationalization and worldly preoccupation that what we allow through is a barely discernible trickle of God’s love.

And I believe that once we have begun to immerse ourselves in God’s Word and battle the unbelief of our hearts and pray and fast for his power, we may have to simply step out with very little power felt in advance and do what we know what we ought to do. And I believe that in this doing, little by little the old clogged channels are cleared and we begin to feel the power flow again.

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Used by permission: John Piper. © Desiring God. Website: desiringGod.org

Verse 1. 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.

Verse 2. 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.

Verse 3. The mystery – Of salvation by Christ alone, and that both to Jews and gentiles. As I wrote before – Namely, chap. i, 9, 10; the very words of which passage he here repeats.

Verse 5. 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.

Verse 6. 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.

Verse 7. 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.

Verse 8. 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.

Verse 9. 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.

Verse 10. 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.

Verse 12. 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.

Verse 13. The not fainting is your glory.

Verse 15. 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.

Verse 16. The riches of his glory – The immense fulness of his glorious wisdom, power, and mercy. The inner man – The soul.

Verse 17. Dwell – That is, constantly and sensibly abide.

Verse 18. 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.

Verse 19. 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.

Verse 20. 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.

Verse 21. In the church – On earth and in heaven.

The whole of chapter 3 is a parenthesis unfolding the mystery; and presenting at the same time, in the prayer that concludes it, the second character of God set before us at the beginning of the epistle, namely, that of Father of our Lord Jesus Christ; and this is the way in which it is here introduced. Chapter 1 gives the counsels of God as they are in themselves, adding His raising Christ and setting Him above all on high at the end. Chapter 2, His work in quickening others with Him and forming the whole assembly of those who are risen in Christ, taken by grace from among Jews and Gentiles; these are God’s thoughts and work. Chapter 3 is Paul’s administration of it; it speaks especially of the bringing in of the Gentiles on the same footing as the Jews. This was the entirely new part of the ways of God.

Paul was a prisoner for having preached the gospel to the Gentiles-a circumstance that brought out his particular ministry very clearly. Thus ministry in the main is presented as in Colossians 1. Only in the latter epistle the whole subject is treated more briefly, and the essential principle and character of the mystery according to its place in the counsels of God is less explained, is viewed only on a special side of it, suited to the purpose of the epistle, that is, Christ and the Gentiles. Here the apostle assures us that he had received it by a special revelation, as he had already taught them in words which, though few, were suited to give a clear understanding of his knowledge of the mystery of Christ-a mystery never made known in the past ages, but now revealed by the Spirit to the apostles and prophets. Here it will be observed that the prophets are most evidently those of the New Testament, since the communications made to them are put in contrast with the degree of light granted in the previous ages. Now the mystery had been hidden in all former times; and in fact it needed so to be; for to have put the Gentiles on the same footing as the Jews would have been to demolish Judaism, such as God had Himself established it. In it He had carefully raised a middle wall of partition. The duty of the Jew was to respect this separation; he sinned, if he did not strictly observe it. The mystery set it aside. The Old Testament prophets, and Moses himself, had indeed shewn that the Gentiles should one day rejoice with the people: but the people remained a separate people. That they should be co-heirs, and of the same body, all distinction being lost, had indeed been entirely hid in God (part of His eternal purpose before the world was), but formed no part of the history of the world, nor of the ways of God respecting it, nor of the revealed promises of God.

It is a marvellous purpose of God which, uniting redeemed ones to Christ in heaven as a body to its head, gave them a place in heaven. For, although we are journeying on the earth, and although we are the habitation of God by the Spirit on the earth, yet in the mind of God our place is in heaven.

In the age to come the Gentiles will be blessed; but Israel will be a special and separate people.

In the assembly all earthly distinction is lost; we are all one in Christ, as risen with Him.

Thus the gospel of the apostle was addressed to the Gentiles, to announce thus good news to them according to the gift of God, which had been granted to Paul by the operation of His power, to proclaim to them not merely a Messiah according to the promises made to the fathers, a Jewish Christ, but a Christ whose riches were unsearchable. No one could trace to the end, and in all its development in Him, the accomplishment of the counsels, and the revelation of the nature of God. They are the incomprehensible riches of a Christ in whom God reveals Himself, and in whom all God’s thoughts are accomplished and displayed. These purposes of God with regard to a Christ, the Head of His body the assembly, Head over all things in heaven and earth, Christ, God manifest in the flesh, were now made known and being accomplished, so far as gathering the joint-heirs in one body went. Saul, the inveterate enemy of Jesus proclaimed as Messiah, even if by the Holy Ghost from heaven-the worst therefore of all men-becomes by grace Paul, the instrument and witness of that grace to announce these incomprehensible riches to the Gentiles This was his apostolic function with regard to the Gentiles There was another-to enlighten all with regard to this mystery, which, from the beginning of the world, had been hidden in God. This answers to the two parts of the apostle’s ministry pointed out in Colossians 1:23-25: as verse 27 in that chapter corresponds with verse 17 here. God, who created all things, had this thought, this purpose before creation, in order that, when He should subject all creation to His Son become a man and glorified, that Son should have companions in His glory, who should be like Himself, members of His body spiritual, living of His life.

He made known to the Gentiles the unsearchable riches of Christ, which gave them a portion in the counsels of God in grace. He enlightened all with regard, not precisely, to the mystery, but to the administration [14] of the mystery; that is to say, not only the counsel of God, but the accomplishment in time of that counsel by bringing the assembly together under Christ its head. He who had created all things, as the sphere of the development of His glory, had kept this secret in His own possession, in order that the administration of the mystery, now revealed by the establishment of the assembly on earth, should be in its time the means of making known to the most exalted of created beings the manifold and various wisdom of God. They had seen creation arise and expand before their eyes; they had seen the government of God, His providence, His judgment; His intervention in lovingkindness on the earth in Christ. Here was a kind of wisdom altogether new; a thing outside the world, hitherto shut up in the mind of God, hid in Himself so that there was no promise or prophecy of it, but the special object of His eternal purpose; connected in a peculiar way with the One who is the centre and the fulness of the mystery of godliness; which had its own place in union with Him; which, although it was manifested on earth and set with Christ at the head of creation, formed properly no part of it. It was a new part of it. It was a new creation, a distinct manifestation of the wisdom of God; a part of His thoughts which until then had been reserved in the secret of His counsels; the actual administration of which, on the earth in time by the apostle’s work, made known the wisdom of God according to His settled purpose, according to His eternal purpose in Christ Jesus. “In whom,” the apostle adds, “we draw nigh with all boldness by faith in him”: and it is according to this relationship that we do so.

Therefore these Gentile believers were not to be discouraged on account of the imprisonment of him who had proclaimed to them this mystery; for it was the proof and the fruit of the glorious position which God had granted them, and of which the Jews were jealous.

This revelation of the ways of God does not, as the first chapter, present Christ to us as man raised up by God from the dead, in order that we should be raised up also to have part with Him, and that the administration of the counsels of God should thus be accomplished. It presents Him as the centre of all the ways of God, the Son of the Father, the Heir of all things as the Creator Son, and the centre of the counsels of God. It is to the Father of our Lord Jesus Christ that the apostle now addresses himself; as in chapter 1 it was to the God of our Lord Jesus Christ. Every family (not “the whole family”) ranges itself under this name of Father of our Lord Jesus Christ. Under the name of Jehovah there were only the Jews. “You only have I known of all the families of the earth,” had Jehovah said to the Jews in Amos, “therefore will I punish you for your iniquities”; but under the name of Father of Jesus Christ all families-the assembly, angels, Jews, Gentiles, all-range themselves. All the ways of God in that which He had arranged for His glory were co-ordained under this name, and were in relation with it; and that which the apostle asked for the saints to whom he addressed himself was, that they should be enabled to apprehend the whole import of those counsels, and the love of Christ which formed the assured centre for their hearts.

For this purpose he desires that they should be strengthened with all might by the Spirit of the Father of our Lord Jesus Christ, and that the Christ, who is the centre of all these things in the counsels of God the Father, should dwell also in their hearts, and thus be the intelligent centre of affection to all their knowledge-a centre which found no circle to limit the view that lost itself in infinitude which God alone filled-length, breadth, height, depth.[15] But this centre gave them at the same time a sure place, a support immovable and well known, in a love which was as infinite as the unknown extent of the glory of God in its display around Himself. “That Christ,” says the apostle, “may dwell in your hearts.” Thus He, who fills all things with His glory, fills the heart Himself, with a love more powerful than all the glory of which He is the centre. He is to us the strength which enables us in peace and love to contemplate all that He has done, the wisdom of His ways, and the universal glory of which He is the centre.

I repeat it-He who fills all things fills above all our hearts. God strengthens us according to the riches of that glory which He displays before our wondering eyes as rightly belonging to Christ. He does it, in that Christ dwells in us, with tenderest affection, and He is the strength of our heart. It is as rooted and grounded in love; and thus embracing as the first circle of our affections and thoughts, those who are so to Christ-all the saints the objects of His love: it is as being filled with Him, and ourselves as the centre of all His affections, and thinking His thoughts, that we throw ourselves into the whole extent of God’s glory; for it is the glory of Him whom we love. And what is its limit? It has none; it is the fulness of God. We find it in this revelation of Himself. In Christ He reveals Himself in all His glory. He is God over all things, blessed for ever.

But dwelling in love we dwell in God and God in us: and that in connection with the display of His glory, as He develops it in all that He has formed around Himself, to exhibit Himself in it, in order that Christ, and Christ in the assembly, His body, should be the centre of it, and the whole the manifestation of Himself in His entire glory. We are filled unto all the fulness of God; and it is in the assembly that He dwells for this purpose. He works in us by His Spirit with this object. Therefore Paul’s desire and prayer is that glory may be unto God in the assembly throughout all ages by Jesus Christ: Amen. And note, it is here realisation of what is spoken of that is desired. It is not, as chapter 1, objective, that they may know what is certainly true, but that it may be true for them, they being strengthened with might by His Spirit. It is very beautiful to see how, after launching us into the infinitude of God’s glory, he brings us back to a known centre in Christ-to know the love of Christ, but not to narrow us. It is more properly divine, though familiar to us, than theglory. It passes knowledge.

Observe too here, that the apostle does not now ask that God should act by a power, as it is often expressed, which works for us, but by a power that works in us.[16] He is able to do above all that we can ask or think according to His power that works in us. What a portion for us! What a place is this which is given us in Christ! But he returns thus to the thesis proposed at the end of chapter 2, God dwelling in the assembly by the Spirit, and Christians, whether Jews or Gentiles, united in one. He desires that the Ephesian Christians (and all of us) should walk worthy of this vocation. Their vocation was to be one, the body of Christ; but this body in fact manifested on earth in its true unity by the presence of the Holy Ghost. We have seen (chap. 1) the Christian brought into the presence of God Himself; but the fact that these Christians formed the body of Christ, and that they were the dwelling-place of God here below, the house of God on the earth-in a word, their whole position-is comprised in the expression, “their vocation.” Chapter 1, note, gives the saints before God; the prayer of chapter 3, Christ in them.

Chapter 4. Now the apostle was in prison for the testimony which he had borne to this truth, for having maintained and preached the privileges that God had granted to the Gentiles, and in particular that of forming by faith, together with the believing Jews, one body united to Christ. In his exhortation he makes use of this fact as a touching motive. Now the first thing that he looked for on the part of his beloved children in the faith, as befitting this unity and as a means of maintaining it in practice, was the spirit of humility and meekness, forbearance with one another in love. This is the individual state which he desired to be realised among the Ephesians. It is the true fruit of nearness to God, and of the possession of privileges; if they are enjoyed in His presence.

At the end of chapter 2 the apostle had unfolded the result of the work of Christ in uniting the Jew and the Gentile, in making peace, and in thus forming the dwelling-place of God on the earth; Jew and Gentile having access to God by one Spirit through the mediation of Christ, both being reconciled to God in one body. To have access to God; to be the dwelling-place of God through His presence by the Holy Ghost; to be one body reconciled to God-such is the vocation of Christians. Chapter 3 had developed this in its whole extent. The apostle applies it in chapter 4.

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[14] This appears to me to be the true word, and not “the fellowship.”

[15] Christ is the centre of all the display of divine glory, but He thus dwells in our hearts so as to set them, so to speak, in this centre, and make them look out thence on all the glory displayed. Here we might lose ourselves; but he brings them back to the well-known love of Christ, yet not as anything narrower, for He is God, and it passes knowledge, so that we are filled up to all the fulness of God.

[16] This fully distinguishes the prayer of chapter I and this. There the calling and inheritance were in the sure purpose of God, and his prayer is that they may know them, and the power that brought them there. Here it is what is in us, and he prays that it may exist, and that as present power in the church.

I. To whom he prays—to God, as the Father of our Lord Jesus Christ, of which see ch. 1:3.

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, etc. 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, etc. 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 throns 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, etc. (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 11:8, 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.