Efesini 3:20,21

DISCORSO: 2105
IL POTERE DI DIO DI BENEDIRE IL SUO POPOLO

Efesini 3:20 . Ora, a colui che è in grado di fare in abbondanza al di sopra di tutto ciò che chiediamo o pensiamo, secondo la potenza che opera in noi, a lui sia gloria nella Chiesa per mezzo di Cristo Gesù attraverso tutti i secoli, mondo senza fine. Amen .

L'UOMO è una creatura dipendente, e quindi dovrebbe essere istantaneo nella preghiera: ma è anche una creatura infinitamente debitore al suo Dio, e quindi dovrebbe abbondare anche nel rendimento di grazie. L'indicazione dell'Apostolo per noi è che “in ogni cosa, con la preghiera e la supplica, con rendimento di grazie , dobbiamo far conoscere a Dio le nostre richieste [Nota: Filippesi 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: Giovanni 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: Efesini 1:18.].

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 Corinzi 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: Ezechiele 15:3.]:” 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 Tessalonicesi 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: Salmi 89:6; Salmi 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: Salmi 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: Romani 4:19.],” believing, that if he should reduce his beloved Isaac to ashes, “God was able to raise him up again [Note: Ebrei 11:17.],” 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: Salmi 72:18.]

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: Ebrei 13:15; 1 Pietro 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: Salmi 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: Salmi 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.

E ce n'è uno tra voi che non aggiunge: "Amen?" Se c'è uno di questi miserabili ingrati, sappia che Dio è "capace di distruggere quanto lui è di salvare [Nota: Giacomo 4:12 .]". Ma speriamo piuttosto che ora tutti voi siate simili all'Apostolo, e che ve ne andiate da questo luogo per « lodare il Signore, che vi ha operato mirabilmente [Nota: Gioele 2:26 .

]”. Porta dunque con te quei deliziosi ceppi di David; “Tra gli dèi non c'è nessuno come te, o Signore; né le opere sono simili alle tue opere: perché tu sei grande e fai cose meravigliose: tu solo sei Dio [Nota: Salmi 86:8 .].”]