Ephesians 1:15-18

CRITICAL AND EXPLANATORY NOTES

Ephesians 1:15.—St. Paul is always ready to give a prompt acknowledgment of all that is best in his readers and to pray for something better. Cease not to give thanks.—My thanksgiving knows no end.

Ephesians 1:17. That the God of our Lord Jesus Christ.—The connection or unity of the Father and the Son is the basis of the plea for those who are in the Son. Christ said, “I ascend unto My Father and your Father, to My God and your God” (John 20:17). The Father of glory.—Compare the phrases, “the Father of mercies” (2 Corinthians 1:3), “the Father of lights” (James 1:17), “our Lord Jesus Christ, the glory” (James 2:1). The spirit of wisdom and revelation.—The wisdom which is from above is the heritage of all the redeemed in Christ (1 John 4:20); but this day-spring, which gladdens the eyes of the heart, grows to mid-day splendour by successive apocalypses. In the knowledge.—The word means a complete knowledge. It is a word characteristic of the four epistles of the first Roman captivity.

Ephesians 1:18. The eyes of your understanding being enlightened … to us-ward who believe.—Three pictures for heaven-illumined eyes:

1. The hope of His calling.—Meyer says “the hope” is not here (nor anywhere) the res sperata, “the object on which hope fastens, but the great and glorious hope which God gives”—a statement too sweeping for other scholars, though here they agree that it is the faculty of hope “which encourages and animates.”

2. The riches of the glory of His inheritance in the saints.—“What a copious and grand accumulation, mirroring, as it were, the weightiness of the thing itself!” (Meyer). “Riches of the glory” must not be watered down into “glorious riches.”

3. The exceeding greatness of His power to us-ward.—The amazing and wholly unexpected working of the same Hand that wrought our first deliverance: the Power that smites the oppressor with dismay opens the path through the sea (see Isaiah 40:10). According to the working of His mighty power.—This may be regarded as a specimen of the divine power, the norm or standard by which we may gain an idea of the “exceeding greatness” of it—that from the tomb of His humiliation Christ was raised by that power to an unrivalled dignity in God’s throne. The R.V. gives “working of the strength of His might”: “working”—“the active exertion of power” (Meyer); “strength”—might expressing itself in overcoming resistance, ruling, etc.; “might”—strength in itself as inward power.

MAIN HOMILETICS OF THE PARAGRAPH.— Ephesians 1:15

Prayer for Higher Spiritual Knowledge—

I. Thankfully acknowledges the grace already possessed (Ephesians 1:15).—The possession of some grace prompts the prayer for more. The apostle recognises the faith of the Ephesians in the person and work of Christ and the love they displayed towards the saints. Knowing the source of that grace and that the supply was unlimited, he thanks God and is encouraged to pray for its increase. How slow we are to see the good in others and to thank God for any good found in ourselves! Ingratitude dulls our sensibilities and chills the breath of prayer. If we were more thankful, we should be more prayerful. The way to excite gratitude is to interest ourselves in the highest welfare of others.

II. Invokes the impartation of additional spiritual insight (Ephesians 1:17).—The apostle prays, not for temporal good or for prosperity in outward things, or even for the cessation of trouble and persecution, but for an accession of mental and spiritual blessings. He prays for the opening of the eye of the mind that the vision of spiritual realities may be more clear and reliable, and that the soul may be possessed with a fuller knowledge of Christ. The highest wisdom is gained by a more accurate conception of Him “in whom are hid all the treasures of wisdom and knowledge.” Sin enters the heart through the avenue of the senses and passions, grace through a spiritually enlightened understanding. Pride, prejudice, and error are expelled from the mind not so much by the repression of evil tendencies as by the entrance and maintenance of superior moral truths. The revelation of the Spirit in the word will not suffice, unless the light of the same Spirit shines through every faculty and power of the inquiring soul. “Man’s knowledge is not perfect within the domain of creation, still less can he know the things of the invisible world. Only by living in a sphere does he gather knowledge of what is found there: knowledge comes from experience of occurrences. Without a disposition of the heart the sense of the understanding is not enlarged and sharpened. Sensible, mental, spiritual knowledge refers to life spheres in which he who knows must move. Only the believing, loving, longing one knows and grows in knowledge unto knowledge.” We need, therefore, continually to pray for the Spirit of wisdom—a keener spiritual insight.

III. Unveils the grandeur of the divine inheritance in believers.—“That ye may know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints” (Ephesians 1:18). The increase of spiritual knowledge is an ever-widening revelation of the value and splendour of divine blessings already possessed and in prospect of possession. Faith enjoys the inheritance now, and hope anticipates an ampler revelation and richer experience of its unspeakable blessedness. The phrase “the riches of the glory of His inheritance” indicates how utterly inadequate human language is to describe its boundless spiritual wealth. It is an inheritance implying union to Him who only hath immortality and is eternal. Rust cannot corrupt it, nor decay consume, nor death destroy. We have not only an inheritance in Christ, but He has also an inheritance in us. He finds more in us than we find ourselves, and we should never know it was there but for the revelation of Himself within us.

Lessons.—

1. Prayer and thanksgiving go together.

2. The soul needs a daily revelation of truth.

3. The highest spiritual truths are made known to the soul that prays.

GERM NOTES ON THE VERSES

Ephesians 1:15. Clearer Discernment in Divine Things desired.

I. The things for which the apostle commends the Ephesians.—Their faith in Jesus and love to the saints (Ephesians 1:15).

1. Faith is such a sensible, realising belief of the gospel in its general truth and in its particular doctrines and precepts as gives it a practical influence on the heart and life; it looks up to God through Christ; it is made perfect by works.
2. Faith is accompanied with love. Viewing and applying the examples and doctrines of the gospel, it purifies the soul unto unfeigned love of the brethren. The gospel requires us to love all men, sinners as well as saints, enemies as well as friends. If we love God for His moral perfections, we shall love the saints as far as they appear to have these divine qualities wrought into their temper. Our love is not to be confined to a party, to those who live in the same city and worship in the same sanctuary, but embraces all.

II. Paul expresses his great thankfulness to God for the success of the gospel.—“I cease not to give thanks” (Ephesians 1:16). He rejoiced in the honour which redounded to the crucified Jesus. He rejoiced to think how many were rescued from the power of Satan, and in the consequences which might ensue to others. If the prevalence of religion is matter of thankfulness, we should spare no pains to give it success.

III. He prays for the future success of the gospel (Ephesians 1:16).—The best Christians have need to make continual improvement. Paul was no less constant in his prayers than in his labours for the spiritual interest of mankind. He knew that the success of all his labours depended on God’s blessing; he therefore added to them his fervent prayers. When ministers and people strive together in their prayers, there is reason to hope for God’s blessing on both.

IV. He prayed for spiritual enlightenment (Ephesians 1:17).—That they may seek wisdom from God to understand the revelation He has given, and such an illumination of mind as to discern the nature and excellence of the things contained in this revelation. Christians must not content themselves with their present knowledge, but aspire to all riches of the full assurance of understanding.

V. He prayed for power to appreciate Christian privileges (Ephesians 1:18).—To know the hope of the divine calling, the possibility and assurance of attaining the heavenly kingdom. To know what a rich and glorious inheritance God has prepared for and promised to the saints. Though we cannot comprehend its dimensions nor compute its value, yet when we consider the grace of the Being who conveys it, the riches of the price which brought it, and the divine preparation by which the heirs are formed to enjoy it, we must conceive it to be unspeakably glorious.—Lathrop.

The Apprehension of Spiritual Blessings.

I. Further spiritual blessings are to be apprehended by the saints, therefore their condition is a relative one.—The Ephesians had already received spiritual blessings (Ephesians 1:11). How much more is here. The possessed bears some proportion to what is to be received. Without this relative view the estimate is vague and erroneous. The further gifts consist specially in the clearer sight and the more certain and enlarged experience of what they already saw and possessed. “Him,” “His calling,” “His inheritance,” “His mighty power”—these were to be theirs in a degree of exceeding greatness and glory.

II. Unless saints apprehend blessings now attainable, they live below their privilege.—“If thou knewest the gift of God, thou wouldest have asked of Him.” Without some knowledge there is neither faith nor desire. With these unveilings the heart is deeply moved with the sense of obligation to possess, it is attracted and filled with desire and animation. Otherwise, with an ignorant satisfaction, the condition must remain relatively lean and impoverished.

III. The spiritual apprehension of these blessings is the gift of God.—This is needed because of their divine nature. As we cannot properly see what the sun has called into life and beauty without his light, so these blessings are truly seen only in the light of the Sun of Righteousness. Through the Redeemer the Spirit is given. He gives the Spirit to enlighten both the object and the eye, to “testify,” to “show,” to “glorify,” to reveal, “that we might know the things that are freely given to us of God.” Thus these blessings are seen, not distantly and dimly, but in their nearness and unveiled glory, whilst He creates in the heart corresponding sympathy, desire, and assurance. Nothing can compensate for this gift—no mere intelligence, no reflection upon past experience, no mere help from others.

IV. This gift is bestowed in answer to prayer.—This particular bestowment comes under the promise of the Spirit to believing prayer. This is a gift. Gifts are asked for, not made ours in any other way. This gift is awaiting and challenging prayer, importunate prayer. That an ever-deepening desire for these spiritual gifts may be ours, let us often ask—What truths are given to me, which, if the eyes of my understanding were enlightened, would now exert the most positive influence over me, lifting me into the clearer light of God’s relations, thus empowering me to live above the standard of natural strength, and so to fulfil His present designs? Think of the alternative.—J. Holmes.

Ephesians 1:15. True Religion self-revealing—

I. In its moral results.—“Faith and love” (Ephesians 1:15).

II. Is evident to others.—“I heard of your faith” (Ephesians 1:15).

III. Is the occasion of constant thanksgiving.—“Cease not to give thanks for you” (Ephesians 1:16).

IV. Calls forth a spirit of prayer.—“Making mention of you in my prayers” (Ephesians 1:16).

Ephesians 1:17. Spiritual Enlightenment.—

1. The wisdom which Christians are to seek is not that carnal wisdom which is emnity to God, nor natural wisdom or knowledge of the hidden mysteries of nature, nor the wisdom of divine mysteries, which is only a gift and floweth from a common influence of the Spirit, but that whereof the Spirit of God by His special operation and influence is author and worker, and is more than a gift, even the grace of wisdom, which is not acquired by our own industry, but cometh from above.
2. It is not sufficient for attaining this grace of wisdom that the truths be plainly revealed by the Spirit in Scripture. There must be the removal of natural darkness from our understandings that we may be enabled to take up that which is revealed, as in beholding colours by the outward sense there must be not only an outward light to make the object conspicuous, but also the faculty of seeing in the eye. A blind man cannot see at noonday, nor the sharpest-sighted at midnight.
3. Though those excellent things which are not yet possessed, but only hoped for, are known in part, yet so excellent are they in themselves, and remote from our knowledge, and so much are we taken up with trifles and childish toys, that even believers who have their thoughts most exercised about them are in a great part ignorant of them.
4. As the things hoped for and really to be enjoyed in the other life are of the nature of an inheritance not purchased by us but freely bestowed upon us, so they are properly Christ’s inheritance, who has proper right to it as the natural Son of God and by virtue of His own purchase; but the right we have is communicated to us through Him, in whom we have received the adoption of children and are made heirs and coheirs with Christ.
5. It is a glorious inheritance, there being nothing there but what is glorious. The sight shall be glorious, for we shall see God as we are seen, the place glorious, the company glorious, our souls and bodies shall be glorious, and our exercise glorious, giving glory to God for ever and ever.—Fergusson.