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Bible Commentaries

Charles Simeon's Horae Homileticae

Ephesians 3

 

 

Verse 10

DISCOURSE: 2103

ANGELS MADE WISER BY THE GOSPEL

Ephesians 3:10. To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God.

CHRISTIANITY is altogether a deep stupendous mystery; such as could never have entered into the mind of man; such as never could have been devised by the highest archangel in heaven. Even subordinate parts of it, such as, the calling of the Gentiles, and the uniting of them in one Church with the Jewish people, are spoken of under this character, even as a “mystery, 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; even that the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the Gospel.” Indeed, so mysterious was this particular appointment in the eyes of the Apostle Paul, that, in the contemplation of it, he exclaimed, “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out [Note: Romans 11:33.]!” It is upon that subject primarily that the Apostle is speaking in the whole preceding context. He declares himself to have been expressly ordained by God as “a preacher to the Gentiles,” that, through him “all men,” not Jews only, but Gentiles also, might “see what was the fellowship of the mystery, which from the beginning of the world hath been hid in God, to the intent that now unto the angels also might be known by the Church the manifold wisdom of God.” Here the mystery which he refers to is the Gospel, in which are contained “the unsearchable riches of Christ,” and in which also is pre-eminently displayed “the manifold wisdom of God.”

In unfolding this great subject, I shall endeavour, as God may help me, to set forth,

I. The manifold wisdom of God, as exhibited in the Gospel—

Verily, it is wonderfully displayed,

1. In making salvation possible—

[As far as any finite intelligence could see, it was impossible for man to be saved, when once he had transgressed the law of God: for the honour of God’s law demanded the execution of its sanctions on those who had violated its commands. Divine justice must be satisfied; nor could it in any way relax its claims of vengeance. The truth of God, also, was pledged to inflict on man the penalty of death; nor could the decree, once passed, be in any wise rescinded. What then could be done? Shall mercy triumph at the expense of all the other perfections of God? Shall it be said, that God has no regard for the honour of his law, for the rights of justice, for the sacredness of truth? Shall the holy God be thus divested of the attribute of holiness, in order that unholy beings may escape the sentence which, by their iniquities, they have incurred? It cannot be: yet how shall man be saved without it? Here the wisdom of Almighty God found out an expedient, which should at once solve every difficulty, and open a way for the exercise of mercy, in perfect consistency with every other perfection of the Deity. A surety shall be found; a substitute for sinful man; one, by whose obedience the law should be honoured; by whose sufferings, also, justice shall have its claims fully satisfied; by executing the penalty of transgression upon whom, as the representative of our fallen race, shall truth be kept inviolate; and the holiness of the Deity shall not be tarnished, even though the sinner be re-admitted to the bosom of his God. This one point of substitution clears the whole. But how can this be? To stand in man’s place, he must be a man; and, to render his substitution available for the whole race of mankind, he must be possessed of infinite dignity and worth. Both these things combined in the substitute that Divine wisdom provided. God’s co-equal, co-eternal Son was sent to take our nature upon him; and, in that nature, to obey the law which we had broken, and to endure the penalty which we had incurred. Thus was salvation brought within the reach of fallen man.]

2. In devising a salvation suitable to man—

[Desperate, beyond measure, was the state of man. Not the fallen angels themselves were more incapable of restoring themselves to the favour of their God, than he. But in the provision which Divine wisdom made for him was every want supplied. Was he laden with guilt? it shall be removed by a sacrifice. Was he King under a curse? he shall be delivered from the curse, by one “becoming a curse for him.” Did he need a righteousness wherein to stand before God? a righteousness shall be wrought out for him, and imputed to him. Is he, by reason of his natural depravity, incapable of enjoying God’s presence, or of doing his will? A new nature shall be given him, and, “through the strength of Christ, he shall be enabled to do all things [Note: Philippians 4:13.].” Is he unable to do any thing whereby he shall merit any of these things? they shall all be given to him freely, “without money and without price [Note: Isaiah 55:1.].” Is he, even when restored, unable to keep himself? the Lord Jesus Christ shall “carry on and perfect in him the work he has begun [Note: Philippians 1:6.].” May that enemy, who assaulted and ruined him in Paradise, yet prevail over him again? “his life shall he hid with Christ in God,” beyond the reach of harm; so that when Christ, who is his life, shall appear, he “shall be secured to appear with him in glory [Note: Colossians 3:3-4.].” Nor is this salvation suited to man’s necessities in its provisions only, or in the freeness with which it is bestowed: the means by which it shall be communicated are also precisely such as his necessities require: he has nothing to do, but simply to look to Christ by faith; and all these blessings shall flow down into his soul precisely as health did into the bodies of the dying Israelites, the very instant they looked to the brazen serpent. The only difference between them shall be, that, whereas the Israelites looked but once, and had their health completely restored, the sinner must look to Jesus continually, and derive from him such gradual and progressive communications as his necessities require. All “this, I say, is by faith, that it may be by grace, and that the promise may be sure to all the seed [Note: Romans 4:16.].”]

3. In appointing a salvation so conducive to his own glory—

[By this wonderful device, the substitution of God’s only dear Son in the place of sinners, God not only prevented any dishonour accruing to himself by the exercise of mercy, but actually secured more glory to himself than he ever could have derived from any other source. Justice would doubtless have been honoured, if the whole human race had been consigned over to the curse which they had merited. But how much more was justice honoured, when God’s co-equal, co-eternal Son was subjected to its stroke; not because lie had committed sin himself, but because he had taken upon him the sins of others! How highly was it honoured, when not the smallest measure of its claims could be set aside; but Jesus, as our representative, was constrained to pay the utmost farthing of our debt, before one single soul could be liberated from its obligations to punishment! And how was the law honoured! It would have been honoured, indeed, by the obedience of man: but how was it honoured by having God himself, in an incarnate state, subjected to its dominion; and by the determination, that not any child of man should ever be saved, except by pleading Christ’s obedience to the law, as his only ground of hope! Well does the prophet say, “He hath magnified the law, and made it honourable [Note: Isaiah 42:21.].” As for holiness, O how bright it shines, in this mysterious dispensation. Not a sinner shall be saved, that does not acknowledge his desert of everlasting perdition; and that has not a perfect righteousness wherein to appear before God; or that does not plead for mercy at the Saviour’s hands as much for the smallest defect in his best deeds, as for the most flagrant transgression that he ever committed. I may add, too, that truth is no less honoured, seeing that, rather than there should be the smallest departure from it, God’s only dear Son should have its utmost denunciations fulfilled in him, and not a sinner be saved, who did not plead this very execution of God’s judgments as the reason for their being averted from himself.

May we not, in the review of these things, adopt the language of the Apostle, and say, “O the depths!” Verily this “wisdom is manifold;” and in this salvation are “hid all the treasures of wisdom and knowledge [Note: Colossians 2:3.].”]

But my text, whilst it speaks of the wisdom contained in the Gospel, leads me particularly to declare,

II. The instruction which the angels themselves derive from the revelation of it to the Church—

The angels, from the first moment of their creation, saw much of God: but of him, as exhibited in the Gospel, they could have no conception, till that fuller revelation of him was given to the Church.

Then the angels began to see.

1. The extent of his perfections—

[They had seen his wisdom, power, and goodness, in the works of creation. They themselves, indeed, were bright monuments of these perfections. The justice of God, too, they had beheld in very awful colours, in the judgments inflicted on myriads of their fellows, who were once as holy and as happy as themselves. They had seen in what profusion love had poured its blessings on the innocent. But could it extend to the guilty? Could it extend so far as to send his only-begotten Son to stand in the place of the guilty, and to bear their punishment? Impossible! Shew love to the guilty, and anger to the innocent? yea, and shew anger to the innocent, as the only way of shewing love to the guilty? It could not be: it must be abhorrent from the very soul of a holy God so to act. Yet, behold, Divine Wisdom did so ordain to act. But how could Justice concur in this? Can that be brought to execute vengeance on one that is innocent, for the sake of sparing others that were guilty? Methinks that the sword, if seized for such an end, would fall from the very hands of Justice, and refuse to do its office. Yet did Justice proceed thus far, and not suffer Mercy to prevail in he-half of any child of man, till its claims were thus satisfied by the sinner’s Surety. We may conceive, that, from what they had seen of the goodness of God, they would believe him ready to exercise mercy, on a supposition it were compatible with his honour in all other respects: but that he should devise such means for the exercise of mercy, and be capable of carrying those means into effect, they could never have imagined. Yet, in the provisions of the Gospel they beheld all this, not only contemplated, but carried into effect. We wonder not, that, on. attaining such views of the Deity, they sang, “Glory to God in the highest;” for, verily, “great is the mystery of godliness, God was manifest in the flesh [Note: 1 Timothy 3:16.].”]

2. The harmony of his perfections—

[Of this there was not a trace in all the universe besides. But here “mercy and truth met together, righteousness and peace kissed each other [Note: Psalms 85:10.].” Here that was visible, which the prism of the philosopher discovers in the rays of light. There are, in light, rays of a more sombre hue, as well as others that are more brilliant; and it is the perfect union and simultaneous motion of them all that constitutes perfect light. Such light is God himself. His perfections are various, and of a diversified, though not of an opposite, aspect. But they all combine in Christ, “in whose face is seen the light of the knowledge of the glory of God [Note: 2 Corinthians 4:6.].” Yes, he is “the brightness of his Father’s glory, and the express image of his person [Note: Hebrews 1:3.].” In this mysterious dispensation, they saw not only every perfection of the Deity exercised so as not to interfere with each other, but every perfection of the Deity, that was most adverse to the sinner’s welfare, made his most strenuous friend and advocate. Justice, which had demanded the execution of the penalty upon him, now demands his liberation from it; because every thing that justice could require has been done by the sinner’s Substitute and Surety. It, in human judicatures, justice require a debtor to be sent to prison, it pleads no less powerfully for his liberation from prison, the very instant that his debt is paid. And exactly thus is Justice itself now become the sinner’s friend. In like manner, truth and holiness are also friendly to the happiness of man; because they demand for him the execution of every engagement that has been made in their behalf by God, with their great Head and Representative, the Lord Jesus Christ. How infinitely was this beyond the conception of the angelic powers, before it was revealed to the Church! But by the Gospel, into which they are continually searching, they have obtained the knowledge of it. St. Peter, speaking of this very salvation, says, “Which things the angels desire to look into [Note: 1 Peter 1:12.].” In the most holy place of the temple there were, the ark, which contained the law; and the mercy-seat upon the ark; and two cherubim upon the mercy-seat, bending down, in order to search into the mysteries contained in it [Note: παρακύψαι.]. The great mystery there shadowed forth was, the Lord Jesus Christ (the true Ark), containing in himself, and having fulfilled for us, the law: and God the Father, extending mercy to all (for the mercy-seat was of exactly the same dimensions as the ark) who should come to him by Christ. This mystery they saw unravelled when Christ came into the world, and executed his high office for the salvation of man. But in it there are yet depths utterly unexplored, even by the highest archangel; and the wonders of wisdom and love contained in it will be more and more unfolded, as long as there shall continue any portion of that mystery unfulfilled.]

3. The felicity arising from this exercise of his perfections—

[When man fell, the angels could expect no other than that the fate of the fallen angels would be his. But, when a salvation was revealed, whereby millions, numerous as the sands upon the sea-shore, shall be restored to God, with what surprise and joy must those benevolent beings be penetrated! We are told, that even “one sinner turning” with penitential sorrow to his God causes joy throughout all the angelic hosts. What then must they have felt, when this mystery, whereby millions of millions shall be saved, was revealed! How must they be transported with joy at the continual increase of the Lord’s people on earth, and the constant influx of perfected saints to the regions of bliss, and the consequent augmentation of the choir, by whom praise is continually ascribed to God and to the Lamb! Nor is their surprise a little heightened by this, that whereas, if men had continued upright, they would have possessed a glory commensurate only with a creature’s righteousness, they are now clothed with the righteousness of their Creator himself, and put into possession of a glory and felicity proportioned to it. With what amazement must the whole of this dispensation fill them!

Besides, their own happiness is also greatly augmented by this: for though they have never sinned, and therefore derive not salvation from Christ, as we do, their views of the Deity are marvellously enlarged: and, as their happiness, from necessity, arises from beholding the glory of God, it must have been increased in proportion as their knowledge of this mystery has been enlarged. All this they had yet to learn, before that salvation was proclaimed to man: but, by the revelation of it to the Church, they have been instructed in it; and their views of it, and blessedness arising from it, will yet be more and more enlarged, till the “mystery itself be finished,” and every redeemed soul be perfected in bliss.]

From this wonderful subject we may see,

1. What guilt they contract who pervert the Gospel of Christ—

[A blending of any thing with the merits of Christ is, as St. Paul informs us, a substitution of “another Gospel” in the place of that which is revealed; or rather, it is “a perversion of the Gospel of Christ [Note: Galatians 1:6-7.].” And how many are there who are guilty of this? In fact, it is with the utmost difficulty that any one is kept from this sin. All are ready to lean to their own righteousness, and, in one way or other, to look to themselves for something to recommend them to God, and to entitle them to his favour. But, whoever does this, makes the cross of Christ of none effect [Note: Romans 4:14. Galatians 5:2; Galatians 5:4.]. Shall this declaration be thought harsh? Look then, and see what this conduct does: see what contempt it pours on the wisdom of God, and on all that he has done for the salvation of man. See how it dishonours and denies every perfection of the Deity. In blending any thing of our own with the work of Christ, we deny that justice was so inexorable, or holiness so immaculate, or truth so inviolate, or mercy itself so great, as the Gospel represents: and we assert, in opposition to it all, that man, with all his infirmities, can by his own good works lay a foundation for boasting before God. Brethren, this is, of all sins, most venial in the sight of man, but most hateful in the sight of God. Nor is this without reason: for other sins withstand only the authority of God; whereas this makes void all the counsels of his love, and all the purposes of his grace. I say then to you, as the Apostle does, that whoever he be that entertains in himself, or encourages in others, such a conceit as this, must be accursed; yea, “though he were an angel from heaven, I repeat it, he must, and shall be, accursed [Note: Galatians 1:8-9.].”]

2. What folly they commit who neglect it—

[The angels are not interested in this mystery as we are: yet, behold, how earnest they are in searching into it! Yet, to the generality of those who call themselves Christians, it is little better than “a cunningly-devised fable.” Methinks, if men were fond of science of any kind, they might be expected to find pleasure in this: for there is no mystery so deep, there is none so certain, there is none which will so richly repay the labour of investigation, as this. This observation I should make, if this mystery were merely a matter for speculation and research. But it is not to be regarded by any one in that light: it is not a subject to occupy the meditations of a theorist, but to engage the devoutest affections of the soul. It is our very life: it is that in which the eternal welfare of our souls is bound up [Note: Deuteronomy 32:47.]. It prescribes the only possible way of acceptance with God: and he who will not walk in that way, not only renounces all hope of heaven, but plunges himself infallibly into all the miseries of hell. Dear brethren, awake to your duty: awake to your most urgent and important interests: and let the salvation of Christ become the one object of your pursuit. You perceive that St. Paul was sent to preach, that “all men” might know the fellowship of this mystery. Seek, then, to answer the ends for which it is transmitted to you in the written word, and the ends for which it is preached to you by every minister of Christ.]

3. What happiness is reserved for the saints in heaven—

[The happiness of the holy angels consists mainly in this, in singing, “Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing [Note: Revelation 5:11-12.].” And how much more must this be the ease, with those who can say, “He hath loved us, and washed us from our sins in his own blood [Note: Revelation 1:5.]!” There can be no doubt but that our happiness will consist in contemplating all the wonders of Christ’s love, and in beholding the glory of God’s perfections as displayed in the great mystery of redemption. And if here, in this world, a little glimpse of Christ is sufficient to fill us “with joy unspeakable and glorified,” what must a full discovery of his glory effect upon our souls? Here even Paul himself saw Christ only “as in a glass darkly:” but in heaven, the least and meanest of the saints shall behold him “face to face.” Shall we not, then, long for the time when we shall be translated to that blissful place, where we shall have the full vision of his glory, and see him as we are seen, and “know him as we are known [Note: 1 Corinthians 13:12.]?” Let us, then, contemplate this blissful scene, till we have already obtained Pisgah views of its excellency, and foretastes of its blessedness. And, whatever hastens us to that land, or prepares us for it, let us welcome it from our inmost souls; “looking for, and hasting unto, the coming of the day of Christ;” that “when his glory shall be revealed, we may rejoice before him with exceeding joy [Note: 1 Peter 4:13.].”]


Verses 14-19

DISCOURSE: 2104

PRAYER THE MEANS OF THE RICHEST BLESSINGS

Ephesians 3:14-19. For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, that he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.

MANY who espouse the cause of religion when it is in flourishing circumstances, are apt to decline from it when their profession exposes them to any great trouble. The Ephesians had heard of Paul’s imprisonment at Rome, and were in danger of turning from the faith through the fear of persecution. St. Paul cautions them against being intimidated by the tribulations which he endured for their sakes; and assures them, that they ought rather to consider it as an honour, that their cause had been so vigorously maintained by him; and that he was suffering persecution for asserting their rights in opposition to the bigoted and blood-thirsty Jews. Precluded as he was from prosecuting his ministerial labours for their good, he spent the more time in prayer for them. This was a liberty of which none could deprive him: yea, rather, the more his body was confined, the more his spirit was enlarged on their behalf. He considered them as members of the same family with all the Church militant and Church triumphant, of which Christ is the Head; and, with the profoundest reverence and humility, he implored for them all those blessings which he desired for himself, and which were suited to their state:

I. The strengthening communications of the Spirit—

[The first blessing which a child of God would desire, is strength; because he longs as much to execute his Father’s will, as he does to enjoy his favour. The occasions on which he needs an increase of strength, are many and urgent. He has many trials to endure; many temptations to withstand; many duties to perform: and in himself he is insufficient for any one of these things. But “God will give his Holy Spirit unto them that ask him.” He will “strengthen us in our inner man,” so that our wills shall be active, our affections lively, our resolutions firm, our exertions effectual. It is no small measure of “might with which he will strengthen us:” the greater our necessities, the more abundant will be his liberality towards us: he will bestow “according to the riches of his own glory:” so that, if the utmost efforts of Omnipotence were necessary for us, they should be put forth in our behalf; and God’s own ability should be the measure of his communications to us.]

II. An abiding sense of Christ’s presence—

[“The believer longs to enjoy the presence of God in his soul, because he finds by experience that the “joy of the Lord is his strength.” Nor shall he be disappointed of his hope, if he only spread his desires in prayer before God. There is no habitation, not even heaven itself, in which Christ more delights to dwell, than in the heart of a believer. He has promised to “come and make his abode with his people,” as he did of old in the tabernacle and temple, or as he did in the flesh that he assumed. In them he will exert his power; and to them he will reveal his glory: he will “manifest himself to them, as he does not unto the world.”

But, in order to bring him into the soul, we must exercise faith. It is faith that apprehends, and pleads his promise: it is faith that brings him down from heaven: it is faith which opens the door of the heart for his admission into it: it is faith which detains him there; and which gives us a realizing sense of his presence. It is by prayer that we must obtain this blessing, and by faith that we must enjoy it.]

III. An enlarged discovery of his love—

[The presence of Christ in the soul is desired, in order to a more lively sense of his love. Now “the love of Christ has a breadth and length, a depth and height,” which are utterly unsearchable [Note: Properly speaking, nothing has more than three dimensions; length, breadth, and thickness. The Apostle divides the last into two, in order the more strongly to express his idea.]: it extends to the remotest corners of the earth: it reaches “from everlasting to everlasting:” it descends to the very confines of hell itself, and exalts to thrones of glory those who are its favoured objects. In its full extent, it “passes the knowledge” of men or angels; but in a measure it is “comprehended by all the saints.” Men’s capacity to comprehend it, is proportioned to their growth and stature in the Church of Christ; those who are but infants, hare only narrow and contracted views of it; while those who are advanced to manhood, stand amazed at its immeasurable dimensions.

But in order that we “may be able to comprehend it,” we ourselves should be “rooted and grounded in love” to him. As a sense of his love is necessary to beget a holy affection in us towards him, so a love to him disposes our mind to contemplate, and enlarges our capacity to comprehend, his love to us. Each in its turn is subservient to the promotion of the other: but under circumstances of trial, which endanger the steadfastness of our profession, we are more especially called to have our love to him “rooted and grounded,” so as to be immoveable amidst all the storms with which it may be assailed: and then, from every exercise of our own love, we shall acquire a greater enlargement of heart to admire and adore his love to us.]

IV. A repletion with all the fulness of God—

[The Apostle’s prayer rises at every successive step, till he arrives at a height of expression, which, if it had not been dictated by inspiration, one should have been ready to condemn as blasphemy. Amazing thought! May we offer such a petition. as this? Yes: there is indeed in the Deity an essential fulness, which is incommunicable to his creatures: but there is also a fulness which he does and will communicate [Note: πλήρωμαθεότητοςwe cannot have, Colossians 2:9. This is πλήρωμαθεοῦ.]. In him are all the perfections of wisdom and goodness, of justice and mercy, of patience and love, of truth and faithfulness: and with these he will “fill” his people, according to the measure of their capacity; so that they shall be “holy as he is holy, and perfect as their Father which is in heaven is perfect.” If any possess but a small portion of his perfections, it is owing to their being “straitened in themselves; for none are straitened in him.”

But how is this to be attained? Will repentance effect it? No. Will mortification procure it? No: that which alone will avail for this end, is an enlarged discovery of the love of Christ; and therefore the Apostle prays for the one in order to the other. Indeed, high thoughts of a creature’s kindness to us have a natural tendency to produce in us a resemblance to him: but a sense of Christ’s love has an irresistible influence [Note: 2 Corinthians 5:14. συνέχει.] to transform us into his image, and to “fill us with all his fulness.”]

Reflections—

1. How much do the saints in general live below their privileges!

[Who that is conversant with the religious world, would imagine that such things as are mentioned in the text were ever to be attained? One is complaining of his weakness and insufficiency; another, of his darkness and distance from Christ: one is harassed with doubts and fears; another bewails his emptiness and the prevalence of sin. Alas!. alas!. how different would be their experience, if they were more constant and importunate in prayer! What strength and comfort, what light and holiness, might they not enjoy! Beloved brethren, do but contemplate the state to which the Ephesians were taught to aspire, and you will blush at your low attainments, and be confounded before God for your partial acquaintance with his mercies.]

2. How rich is the benefit of prayer!

[There is nothing for which “effectual and fervent prayer will not avail [Note: James 5:16.].” However “wide we open our mouths, God will fill them [Note: Psalms 81:10.].” We may search out all the promises in the Bible, and take them, like notes of hand, for payment: our God will never refuse what is good for us: his generosity is unwearied, his faithfulness inviolate, his treasury inexhaustible. O that there were in us such a heart, that we could go to him at all times, renewing our petitions, and taking occasion, from every fresh grant, to enlarge our desires, and be more importunate in our entreaties! Beyond the Apostle’s request we cannot perhaps extend our conceptions: but short of them we would not stop. Ambition here is virtue. Let no strength but omnipotence, content us: no presence but the actual dwelling of Christ in our hearts, satisfy us: no view of his love but a comprehension of it in all its dimensions, limit our researches: nor any communication short of all the fulness of God, allay our appetite for his blessings.]

EPHESIANS, III. 18, 19.

See Sermons on 1 Timothy 1:11. where it forms the fourth Sermon of a series.


Verse 20-21

DISCOURSE: 2105

GOD’S POWER TO BLESS HIS PEOPLE

Ephesians 3:20-21. 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, unto him be glory in the Church by Christ Jesus throughout all ages, world without end. Amen.

MAN is a dependent creature, and therefore should be instant in prayer: but he is also a creature infinitely indebted to his God, and therefore he should abound also in thanksgiving. The Apostle’s direction to us is, that “in every thing, by prayer and supplication, with thanksgiving, we should make our requests known unto God [Note: Philippians 4:6.].” This rule he himself observed, as well in relation to those for whom he interceded, as for himself. He has been pouring out his heart before God on behalf of the Church at Ephesus; and he concludes the prayer with that animated doxology which we have just read.

It is our intention to consider,

I. His representation of the Deity—

God has given a wonderful display of his omnipotence in the visible creation: and he is ever ready to exert it in the behalf of those who call upon him. There is no limit to his power to bless his people—

[We may ask what we will, and he will do it for us [Note: John 15:7.]. We may “ask” for the pardon of all our sins, the supply of all our wants, and for support in all our conflicts; and he will grant our requests. We may then bring forth all the promises in the Bible, and “ask” for the fulfilment of them all to our souls: and they also shall be granted. We may then collect all the most comprehensive expressions that language can afford us, and offer them in prayer before him; and still his liberality will keep pace with our petitions.

After having exhausted all the powers of language, we may proceed to stretch our imaginations beyond the limits of distinct and accurate conception: and, provided the things be proper for him to give, and for us to receive, he can, and will, bestow them. He will do for us not only what we ask, but what we “think;” he will do it “all” and “above” all, and “abundantly” above all, yea, “exceeding” abundantly above all that we can ask or think.

What a glorious view does this give us of the power and goodness of our God!]

The works which he has already wrought in us, are a specimen and pledge of what he will yet do for us—

[Let us survey what he has done, and is doing, in every one of his saints. He has quickened a dead soul. This is as great a work as that which he performed in raising Christ from the dead, and setting him above all the principalities and powers of earth, of hell, of heaven; and, in that view, it displays the exceeding greatness of his power [Note: Ephesians 1:18-19.].

He has turned the tide of our affections back again to the fountain head. They were flowing with an irresistible current towards the creature; and God has arrested them in their course, and caused them to flow with rapidity and strength towards himself. We admire this phenomenon in rivers near the sea: but the spiritual change is an incomparably greater display of omnipotence than that; it is nothing less than a new creation [Note: 2 Corinthians 5:17.].

He preserves a spark alive in the midst of the ocean. What is the principle of grace within us, but a spark of heavenly fire kindled in us by the Spirit of God? But, instead of finding any thing in the heart to keep it alive, it meets with every thing calculated to repress its ardour. Yet though immersed, as it were, in an ocean of corruption, it maintains its vigour, and burns brighter in proportion to the efforts made for its extinction.

He has taken “a brand out of the burning” and is fitting it for a conspicuous ornament in his temple. We are in ourselves only like branches of a vine, of which “no use can be made, not even a pin to hang any vessel thereon [Note: Ezekiel 15:3-4.]:” moreover, we still bear the marks of the fire upon us: yet is God forming and polishing us that we may be an ornament to heaven itself: so that, when we appear there, the Workman shall be both “admired in us, and glorified in us [Note: 2 Thessalonians 1:10.].”

These things shew “the power which now worketh in us, according to which” God will exert himself in future. What has done, and is yet doing, is an earnest of what he will do: it is the commencement of that work which will be perfected in glory.]

On this delightful view of the Deity the Apostle grounds,

II. His doxology—

That we may have a just and comprehensive view of this, let us consider,

1. What is that “glory” which is due to God—

[We certainly must not limit the word “glory” to the mere idea of praise. We must understand it as corresponding with the fore-mentioned character of God; and as importing admiration, entreaty, confidence, thanksgiving.

We cannot contemplate the power and goodness of God, without being filled with admiration and love. Instead of giving him glory, we should dishonour him in the highest degree, if we did not adopt the language of the Psalmist, “Who in the heavens can be compared unto the Lord? Who among the sons of the mighty can be likened unto the Lord? O Lord God of Hosts, who is a strong Lord like unto thee [Note: Psalms 89:6; Psalms 89:8.]?”

And to what purpose do we admire God’s power to bless his people, if we do not present before him our entreaties? It is in vain that we confess him able to answer and exceed our petitions, if we do not carry to him our sins to be forgiven, and our wants to be supplied. If we believe that he will fill our mouths, we cannot but open them wide [Note: Psalms 81:10.].

We must also, under the most trying circumstances, maintain an unshaken confidence in him, as able and willing to save. It was by this that Abraham “gave glory to God:” “He staggered not at the promises through unbelief, but was strong in faith [Note: Romans 4:19-21.],” believing, that if he should reduce his beloved Isaac to ashes, “God was able to raise him up again [Note: Hebrews 11:17-19.],” and to accomplish all that he had spoken respecting him.

As for the offering of thanksgiving, that is the first and most obvious meaning of the Apostle in the text. We must not think of God merely as “able” to do such great things, but as willing also: and for the encouragement which this representation of the Deity affords us, we must bless, and praise, and magnify his name. The words of the Psalmist are exactly suited to the occasion; “Blessed be the Lord God, the God of Israel, who only doeth wondrous things: and blessed be his glorious name for ever: and let the whole earth be filled with his glory. Amen, and Amen [Note: Psalms 72:18-19.].]

2. How, and by whom, it should be offered—

[It is “by Jesus Christ” alone that any blessings descend from God to us: and it is by him that all our services must ascend to him. However devout and excellent the offering be, it cannot come to God but by Jesus Christ. It neither has, nor can have, any merit in itself: it must derive all its value from the merit of his death, and the virtue of his intercession. This is the uniform testimony of the inspired writers [Note: Hebrews 13:15. 1 Peter 2:5.]: and it is of infinite importance that we should be grounded in the knowledge of it.

But who are they that are to give him glory? The Apostle says, “To him be glory in the Church.” He does not exclude the world, as though they had no reason to bless their God; but because he knew that they had no disposition to bless him. They do not pray to him: how then should they receive answers to prayer? and how should they discover his ability to exceed our highest thoughts? But the Church are “a people nigh unto God [Note: Psalms 148:14.]:” they are in the habit of praying to him, and of receiving answers to their prayers: and they know, by sweet experience, his power and willingness to save [Note: Psalms 126:3.]. They therefore arc disposed to give him glory: and they would gladly spend eternity itself [Note: εἰς πάσας τὰς γενεἁς τοῦ αἰῶνος τῶν αἰώνων is inimitable: the force of it cannot be preserved in a translation.] in advancing his honour, and singing his praise.

And is there one amongst you that does not add, “Amen?” If there be one such ungrateful wretch, let him know, that God is as “able to destroy as he is to save [Note: James 4:12.].” But let us hope rather that all of you are now like-minded with the Apostle, and that you will go from this place to “praise the Lord, who hath dealt wondrously with you [Note: Joel 2:26.].” Take then with you those delightful strains of David; “Among the gods there is none like unto thee, O Lord; neither are any works like unto thy works: for thou art great, and doest wondrous things: thou art God alone [Note: Psalms 86:8-10.].”]

 


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Bibliography Information
Simeon, Charles. "Commentary on Ephesians 3:4". Charles Simeon's Horae Homileticae. http://www.studylight.org/commentaries/shh/ephesians-3.html. 1832.


Lectionary Calendar
Wednesday, August 23rd, 2017
the Week of Proper 15 / Ordinary 20
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