"Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, cease not to give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of Him: the eyes of your understanding being enlightened; that ye may know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints, and what is the exceeding greatness of His power to us-ward who believe, according to the working of His mighty power." -- EPH. i.15-19.

If prayer for others is a barometer of our own spiritual life, we can realise what St. Paul felt was necessary for himself by his prayers for others. In Ephesians there are two petitions, and nothing fuller and deeper is found in any of the Apostle's writings. This Epistle represents the high-water mark of Christian privilege and possibility.

1. THE FOUNDATION.

We see from verse 15 that his prayer is closely and definitely based on what precedes, and this introduces us to a feature not hitherto found. Up to now the prayers at the opening have been recorded almost immediately after the personal greetings. But here a long paragraph intervenes, and the prayer is not recorded until after fourteen verses full of spiritual teaching have been given. This section deserves special attention because it is the basis of the prayer. Let us review it briefly in order to obtain the true perspective of the petition.

The key-thought is in verse 3, where the Apostle praises God for having actually blessed them "with all spiritual blessings in heavenly places in Christ." Then comes a wonderful statement of the way in which these blessings had become their own. (a) They had been eternally purposed in God the Father (vers.3-6a); (b) they had been historically mediated through God the Son (vers.6b-12); (c) they had been spiritually applied by God the Spirit (vers.12-14). And in connection with each Person of the Sacred Trinity practically the same phrase occurs in this paragraph, showing that all the blessings were given in order that they might be used for the Divine glory: "To the praise of the glory of His grace" (ver.6); "To the praise of His glory" (ver.12); "To the praise of His glory" (ver.14).

Now it is upon this wealth of provision that the Apostle bases his prayer: "On this account." God had so wonderfully blessed them in Christ by His Spirit, and this fulness of blessing was so clearly intended to be used to the praise and glory of God that he could pray, as he does here, assured that the answer would come. God's revelation of Himself is invariably and inevitably the foundation of our prayers. Because of what He has done and is doing we can be sure of grace. Because His power has provided "all things that pertain to life and godliness" we can be certain of power for daily living.

2. THE APPEAL.

The names and titles of God are particularly noteworthy and are always full of spiritual significance, shedding light on the passages in which they occur. St. Paul prays to "the God of our Lord Jesus Christ." This title as it stands is unique, though already he has referred to "the God and Father of our Lord Jesus Christ" (ver.3), and will refer again to "the Father of our Lord Jesus Christ" in connection with prayer (ch. iii.14). "The God of our Lord Jesus Christ" seems to suggest the highest point and peak of power and grace. God, as the God of Christ, is the primary source of all blessing.

He is also "the Father of Glory." This, too, is a phrase not found elsewhere. He is the Father to Whom all glory belongs as its Divine source. In Acts vii.2 He is "the God of glory," and in 1 Cor. ii.8 Christ is "the Lord of glory." In Rom. vi.4 Christ is said to have been raised from the dead "by the glory of the Father." Glory is a characteristic quality of God. It is the manifestation of His splendour and the outshining of His excellence. All radiance, all brightness, all magnificence come from Him and are intended to be returned to Him in praise. The glory of God in Romans is threefold: it is God's proof for man's past life (ch. iii.23); it is God's prospect for man's future life (ch. v.2); it is God's principle for man's present life (ch. xv.7). And the association of glory with prayer seems to suggest that the praise of His glory which is to characterise our life can only come from God Himself as the Father of glory. If our lives are to be lived "to His praise," His must be the power. If our lives are to manifest His glory, His must be the grace. "Thine is the kingdom, the power, and the glory."

3. THE REQUEST.

Now we come to this profound prayer which teaches the inmost secrets of the spiritual life.

(1) A Divine Gift. "May give to you a spirit of wisdom and revelation." He has spoken of the wealth of blessing stored up in Christ (ver.3), and of God's grace abounding to us in all wisdom and prudence (ver.8). Now he asks for wisdom and illumination to perceive all this for themselves as a personal experience. The word "spirit" seems to refer to their human faculty, though of course as indwelt and possessed by the Divine Spirit. But the absence of the definite article from the word "spirit" seems to suggest a gift rather than a Person. The Holy Spirit of God enters into our spirit, and the result is wisdom and revelation. These two words refer to general illumination and specific enlightenment. He desires his readers to enter fully into the meaning of these great realities to which he has given such full expression (vers.1-14).

(2) But this Divine gift is only possible by means of a simple yet important condition. It is "in the full knowledge of Him." The word rendered "knowledge" is characteristic of these prison epistles, and always means "full knowledge," the mature experience of the spiritual man. It is invariably connected with God; it refers to the deep, growing, ripening consciousness which comes from personal fellowship with Him. Philosophy can only say "Know thyself," but Scripture says, "Know God." This is how wisdom and revelation become ours, and Christian history and experience testify abundantly to the simple yet remarkable fact of spiritual insight and moral understanding which are due solely to fellowship with God. Nothing is more striking than the fact of a deep, spiritual apprehension and appreciation which are independent of intellectual conception and verbal expression. Believers can have a true spiritual consciousness of God without the possession of great capacity or attainments. Many whose natural education and intellectual opportunities have been slight have had this spiritual perception in an uncommon degree, and it always marks the spiritually ripe Christian. It is not the one whose intellectual knowledge is critical, scholarly, and profound, but he whose spiritual insight is suffused with grace, love, and fellowship. This does not mean that natural knowledge or culture is to be despised or avoided as evil, but that the two kinds of knowledge should be carefully distinguished. The Christian Church has at least for the last three hundred years set great store by knowledge and science, but deeper than all this is the spiritual instinct, insight, knowledge, and illumination which constitute the supreme requirement of the true Christian life. We can see this spiritual perception in its various stages in several passages of the New Testament. We have seen how St. John divides believers into three classes (1 John ii.12-14). But while in his repetition the Apostle can vary the description of the "children" and the "young men," when he has to speak the second time of the "fathers" he has nothing new to say, for they cannot be otherwise or more fully described than as those who "know Him Who is from the beginning."

(3) The immediate consequence of this fellowship is that the eyes of the heart become permanently enlightened (Greek). Keeping in view the Scripture truth of the "heart" as including the elements of Mind, Emotion, and Will, the result of fellowship with God is that every feature of the inner life becomes purified and enlightened. The mind is illuminated to perceive truth, the emotions are purified to love the good, and the will is equipped to obey the right. It is not that new objects meet the gaze so much as that a new and deeper perception is given to enable the heart to see and understand what had hitherto been dark and difficult. This illuminated heart is one of the choicest blessings of the spiritual life and one of the greatest safeguards against spiritual error. "Ye have an unction ... and ye know" (1 John ii.20). "The Son of God hath come, and hath given us an understanding" (1 John v.20). Many of the problems affecting the spiritual life are solved only in this way. Criticism, scholarship, intellectual power may be brought to bear upon them, but they will not yield to this treatment. The illuminated heart of the babe in Christ is often enabled to understand secrets which are hid from the wise and prudent.

(4) The outcome is a permanent spiritual experience. "That ye may know," i.e. possess an immediate, instinctive, direct knowledge (eidenai). Three great realities are thereupon mentioned as the objects and substance of our spiritual knowledge.

(a) The first is "What is the hope of His calling." "His calling" is the appeal and offer of the Gospel with all its Divine meaning and purpose, and "the hope of His calling" is that which is intended by and included in the offer of God. This "hope" is either that to which God calls us, or by which He calls; either objective or subjective; either the substance or the feeling. Hope when regarded as objective, as the substance of our experience, is full of promise, on which the believer fixes his faith. Hope when regarded as subjective, as the possession of the soul, is full of inspiration, as it encourages and confirms belief that "He is faithful that promised." Hope as an objective reality is fixed on Christ, and since God has a purpose in calling us, we can exercise hope. Hope as a subjective realisation is based on the fact of experience. God calls us by the Gospel, and therefore hope becomes possible. Hope is the top-stone of life and follows faith and love (cf. ver.15). Faith draws the curtain aside; hope gazes into the future; while love rejoices in the present possession of Christ. Faith accepts; hope expects. Faith appropriates; hope anticipates. Faith is concerned with the person who promises; hope with the thing that the person promises. Faith is concerned with the past and present; hope with the future alone. Hope is invariably fixed on the future and is never to be regarded as merely a matter of natural temperament. It is specifically connected with the Lord's Coming, and we are thus reminded that the calling of God covers past, present, and future. It starts from regeneration and culminates in the resurrection of the body at the Coming of Christ.

(b) The second is "The riches of the glory of His inheritance in the saints." This may mean the wealth which God possesses for them or in them; our wealth in Him or His in us. If we take it in the former sense it will mean that God is the inheritance and we are the heirs; that the saints now possess imperfectly, and anticipate in its fulness, the inheritance of grace, the spiritual Canaan which they are to enjoy here and hereafter. If, however, we take it, as is more likely, in the latter sense, it will mean that we are the inheritance and God is the Possessor and Heir. We must never forget that the Biblical ideas associated with "heir" and "inheritance" always refer to possession, and not, as in ordinary phraseology, to succession. In the Bible the heir does not merely expect, but already enjoys in part that which he will possess in full hereafter. Adopting, then, the second of these interpretations, the saints belong to God and are precious in His sight. They are His peculium, or special treasure, like Israel of old (Deut. iv.20). They have been formed for Him and are to show forth His praise (Isa. xliii.21). He sets store by them, as is suggested by the significant words, "Hast thou considered My servant Job?" There are several indications in Scripture that God values and trusts His people; "I know him, that he will command his children and his household after him" (Gen. xviii.19). "The Lord taketh pleasure in His people" (Ps. cxlix.4). "The steps of a good man are ordered by the Lord: and He (that is, God) delighteth in his way" (Ps. xxxvii.23). And the "wealth" is a further proof of the value placed on believers by God. Five times in Ephesians the Apostle uses this metaphor of "riches," showing his thought of those who have been "bought with a price" (1 Cor. v.20). Believers are God's riches, wealth, treasure; they belong to Him in view of that day on which He will enter in full upon His inheritance when He comes to be glorified and admired in them that believe (2 Thess. i.10). And we are to see this, to know it, to realise the spiritual possibilities of each believer and all God's people together as God's own inheritance.

(c) The third is "the exceeding greatness of His power to us-ward who believe." In this marvellous association of almost inexpressible thoughts the dominant note is "power" (dunamis), and the Apostle prays that the Ephesian Christians may know what this means. Power is a characteristic word of St. Paul as expressive of Christianity. The Gospel is "the power of God unto salvation" (Rom. i.16). By the Resurrection Christ was designated "the Son of God with power" (Rom. i.4). He is "the power of God" (1 Cor. i.18). Man needs power, not merely a philosophy or an ethic, but a dynamic, and it is the peculiar privilege of His Gospel to bring this to us. But let us try to analyse this power. There are no less than four comparisons stated or illustrations given. (1) It is exactly the same power that God wrought in Christ at the Resurrection. Nothing less than this is the standard of the Divine working. We are to possess and experience the spiritual and moral dynamic exercised by God on Christ when He raised Him from the dead. This is described as "the exceeding greatness of His power." The same adjective is used of grace (ch. ii.7), and of love (ch. iii.19), and it is intended to express the superabundance of that power which was put forth in the Resurrection and is now exercised on our behalf. Then the four words used for power are particularly noteworthy: "power," "energy," "strength," "might." Each conveys an aspect of this great spiritual force. "Might" is power in possession; "strength" is power as the result of grasping, or of coming into contact with the source of that power; and "energy" is a power in expression. (2) Not only so, but the power exercised by God in the Ascension is also intended to be bestowed on and experienced by us. When we are told that Christ was set at God's right hand far above all powers, we can understand something of the Divine might exercised. (3) Still more, it is the same power by means of which God put all things under the feet of Christ. This, too, is the Divine force and energy for believers. (4) Not least of all, it was Divine power that gave Christ to be "the Head over all things to the Church," and it is exactly this power that is exercised on our behalf. When we contemplate all this as intended by God for us, we can see something of the vigorous and victorious life He can and will enable us to live.

As we review this wonderful prayer it is impossible to avoid noticing that the first petition refers mainly to the past ("His calling"); the second mainly to the future ("His inheritance"); and the third mainly to the present ("His power"), though of course each petition has its bearing on the other two points of time. Every part of our life is thus adequately supplied and intended to be abundantly satisfied. Nor may we omit to observe that all through the prayer the emphasis is on God: His calling; His inheritance; His power. Everything is regarded from the Divine standpoint, because we are not our own but His. The contemplation of this glory of the Divine love and grace overwhelms the soul with "wonder, love, and praise."

In the presence of such a prayer, dealing with such profound realities, three thoughts naturally arise in our minds. (a) How little we know, and how much we might and should know. (b) How little we are, and how much we might and should be. (c) How little we do, and how much we might and should do. And yet if we will but remind ourselves of the simple secret of true living, as here described, we might become and accomplish infinitely more than we have ever experienced up to the present. "To us-ward who believe." Faith is the simple yet all-sufficient secret. Trust relies on God and receives from Him. It puts us in contact with the source of blessing, and in union with Him we shall find spiritual illumination, spiritual insight, spiritual experience, and spiritual power that shall all be lived and exercised to His praise and glory.