Ephesians 3:20–3:21

Ephesians 3:20-21 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, 20. Ei autem, qui potest cumulate super omnia facere, quae petimus aut cogitamus, secundum potentiam in nobis agentem, 21. Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen. 21. Sit gloria in Ecclesia per Iesum Christum, in omnes aetates seculi seculorum. Amen. 20. Now to him. He now breaks out into thanksgiving, which serves the additional purpose of exhorting the Ephesians to maintain "good hope through grace," ( 2 Thessalonians 2:16 ,) and to endeavor constantly to obtain more and more adequate conceptions of the value of the grace of God. Who is able. [137] This refers to the future, and agrees with what we are taught concerning hope; and indeed we cannot offer to God proper or sincere thanksgivings for favors received, unless we are convinced that his goodness to us will be without end. When he says that God is able, he does not mean power viewed apart, as the phrase is, from the act, but power which is exerted, and which we actually feel. Believers ought always to connect it with the work, when the promises made to them, and their own salvation, form the subject of inquiry. Whatever God can do, he unquestionably will do, if he has promised it. This the apostle proves both by former instances, and by the efficacy of the Spirit, which was at this very time exerted on their own minds. According to the power that worketh in us, -- according to what we feel within ourselves; for every benefit which God bestows upon us is a manifestation of his grace, and love, and power, in consequence of which we ought to cherish a stronger confidence for the future. Exceeding abundantly above all that we ask or think, is a remarkable expression, and bids us entertain no fear lest faith of a proper kind should go to excess. Whatever expectations we form of Divine blessings, the infinite goodness of God will exceed all our wishes and all our thoughts. Footnotes: [137] "Blessed are they that hunger and thirst for righteousness, for they shall be satisfied. He that hungereth, let him hunger more; and he that desireth, let him still more abundantly desire; for all that he can desire he shall fully obtain." -- Bernard.

{4} 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, (4) He breaks forth into a thanksgiving, by which the Ephesians also may be strengthened and encouraged to hope for anything from God.

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, Exceeding abundantly — Gr. υπερ εκ περισσου , more than exceedingly or excessively. God hath not only a fulness of abundance, but of redundance; of plenty, but of bounty. He is often better to us than our prayers. According to the power — The apostle begins his prayer with mention of God’s fatherly mercy; he shuts it up with a description of his power. These two, God’s might and God’s mercy, are the Jachin and Boaz, the two main pillars of a Christian’s faith, whereon it rests in prayer.

Now unto him; i.e. God the Father. That is able to do exceeding abundantly above all that we ask or think; and therefore is able to stablish you to the end, and do all for you that hath been desired. According to the power that worketh in us; the exceeding greatness of his power, Ephesians 1:19 ; whereby God works faith, and preserves to salvation, 1 Peter 1:5 , and enables to bear afflictions, 2 Timothy 1:8 .

Now unto him that is able to do exceeding abundantly,.... This is the conclusion of the apostle's prayer, in which the power of God is celebrated, a perfection which is essential unto God, and is very large and extensive; it reaches to all things, to every thing that he wills, which is his actual or ordinative power; and to more things than he has willed, which is his absolute power; and to all things that have been, are, or shall be, and to things impossible with men; though there are some things which God cannot do, such as are contrary to his nature, inconsistent with his will, his decrees and purposes, which imply a contradiction, and are foreign to truth, which to do would be to deny himself: but then he can do above all that we ask or think; he can do more than men ask for, as he did for Solomon: God knows what we want before we ask, and he has made provisions for his people before they ask for them; some of which things we never could, and others we never should have asked for, if he had not provided them; and without the Spirit of God we know not what to ask for, nor how to ask aright; this affords great encouragement to go to God, and ask such things of him as we want, and he has provided; and who also can do more than we can think, imagine, or conceive in our minds. According to the power that worketh in us: either in believers in common, meaning the Spirit of God, who is the finger and power of God, who begins, and carries on, and will finish the work of grace in them, and which is an evidence of the exceeding greatness of the power of God; or in the apostles in particular, in fitting and furnishing them for their work, and succeeding them in it; which is another proof and demonstration of the abundant power of God, and shows what he can do if he pleases.

,21 It is proper always to end prayers with praises. Let us expect more, and ask for more, encouraged by what Christ has already done for our souls, being assured that the conversion of sinners, and the comfort of believers, will be to his glory, for ever and ever.

20. unto him—contrasted with ourselves and our needs. Translate, "that is able above all things (what is above all things) to do exceeding abundantly above what we ask or (even) think": thought takes a wider range than prayers. The word, above, occurs thrice as often in Paul's writings, as in all the rest of the New Testament, showing the warm exuberance of Paul's spirit. according to the power—the indwelling Spirit (Ro 8:26). He appeals to their and his experience.

Now unto him - It is not uncommon for Paul to utter an ascription of praise in the midst of an argument; see Romans 9:5 ; Romans 11:36 ; Galatians 1:5 . Here his mind is full of the subject; and in view of the fact that God communicates to his people such blessings - that they may become filled with all his fulness, he desires that praise should be given to him. That is able to do - see the notes, Romans 16:25 . Exceeding abundantly - The compound word used here occurs only in this place, and in 1 Thessalonians 3:10 ; 1 Thessalonians 5:13 . It means, to an extent which we cannot express. Above all that we ask or think - More than all that we can desire in our prayers; more than all that we can conceive; see the notes on 1 Corinthians 2:9 . According to the power that worketh in us - The exertion of that same power can accomplish for us more than we can now conceive.

Ephesians 3:20 , Ephesians 3:21 Paul’s prayer had apparently reached a height beyond which neither faith, nor hope, nor even imagination could go, and yet he is not satisfied. An immensity still lay beyond. God was able to do not only what he had asked, but infinitely more than he knew how either to ask or think. Having exhausted all the forms of prayer, he casts himself on the infinitude of God, in full confidence that he can and will do all that omnipotence itself can effect. His power, not our prayers nor our highest conceptions, is the measure of the apostle’s anticipations and desires. This idea he weaves into a doxology, which has in it more of heaven than of earth. There are two forms of expression here united; Paul says, τῷ ὑπὲρ πάντα ποιῆσαι δύναμένῳ , to him who is able to do more than all things; and as though this were not enough, he adds, ὑπερ ἐκπερισσοῦ ὧν αἰτούμεθα ἤ νοοῦμεν , exceeding abundantly above all we ask or think . God is not only unlimited in himself, but is unrestricted by our prayers or knowledge. No definite bounds, therefore, can be set to what they may expect in whom Christ dwells, and who are the objects of his infinite love. Κατὰ τὴν δύναμιν τὴν ἐνεργουμένην ἐν ἡμῖν , according to the power that worketh in us . The infinite power of God from which so much may be expected, is the same of which we are now the subjects. It is that power which wrought in Christ when it raised him from the dead, and set him at the right hand of God, Ephesians 1:19-20 , and which has wrought an analogous change in the believer in raising him from the death of sin, and making him to sit in heavenly places in Christ Jesus; and which still sustains and carries on the work of salvation in the soul. The past is a foretaste and pledge of the future. Those who have been raised from the dead, who have been transformed by the renewing of their minds, translated from the kingdom of darkness into the kingdom of God’s dear Son, and in whom God himself dwells by his Spirit, having already experienced a change which nothing but omnipotence could effect, may well join in the doxology to Him who is able to do exceeding abundantly above all we can ask or think. The glory; ἡ δόξα is either the glory that is due, or the glory which God has. To give glory to God, is either to praise him, or to reveal his glory, i.e. cause it to be seen and acknowledged. Thus the doxology, To Him be glory — may mean either, ‘Let Him be praised;’ or, ‘Let His glory be acknowledged.’ In the church by Christ Jesus . ‹11› The original is, ἐν τῇ ἐκκλησίᾳ καὶ ἐν Χριστῷ Ἰησοῦ , which Luther renders, in the church which is in Christ , i.e. the Christian church. This interpretation is adopted by several modern commentators. But in that case the article τῇ before ἐν Χριστῷ ought not to be omitted. Besides, as the Christian church is the only church which could be thought of, the addition of the words in Christ would be unnecessary. The ordinary interpretation, therefore, is to be preferred. Glory is to be rendered to God in the church, and in and through Christ Jesus, as her head and representative. The church is the company of the redeemed here and in heaven; which constitutes one body through which God is to manifest his manifold wisdom, and which is through all ages to ascribe unto him glory, honor, and dominion. The idea of eternity or of endless duration is variously expressed in Scripture. Sometimes eternity is conceived of as one, and the singular αἴων is used; sometimes as an endless succession of periods or ages, and then the plural αἰῶνες is used. Thus εἰς τὸν αἰῶνα , to eternity , and εἰς τούς αἰῶνας , or εἰς τοὺς αἰῶνας τῶν αἰῶνων , to the ages indefinitely , i.e. endless ages, alike mean, forever . So, βασιλεὺς τοῦ αἰῶνος , king of eternity , and βασιλευς τῶν αἰῶνων , king of endless ages , both mean the king eternal . The peculiarity of the case before us is, that the apostle combines these two forms: εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος τῶν αἰώνων , to all the generations of an eternity of ages . There is in keeping with the cumulative character of the whole context. Finding no ordinary forms of expression suited to his demands, the apostle heaps together terms of the largest import to give some vent to thoughts and aspirations which he felt to be unutterable. These things belong to the στεναγμοὶ ἀλαλήτοι of which he speaks in Romans 8:26 .

EPHESIANS MEASURELESS POWER AND ENDLESS GLORY Ephesians 3:20 One purpose and blessing of faithful prayer is to enlarge the desires which it expresses, and to make us think more loftily of the grace to which we appeal. So the Apostle, in the wonderful series of supplications which precedes the text, has found his thought of what he may hope for his brethren at Ephesus grow greater with every clause. His prayer rises like some songbird, in ever-widening sweeps, each higher in the blue, and nearer the throne; and at each a sweeter, fuller note. ‘Strengthened with might by His Spirit’; ‘that Christ may dwell in your hearts by faith’; ‘that ye may be able to know the love of Christ’; ‘that ye might be filled with all the fulness of God.’ Here he touches the very throne. Beyond that nothing can be conceived. But though that sublime petition may be the end of thought, it is not the end of faith. Though God can give us nothing more than it is, He can give us more than we think it to be, and more than we ask, when we ask this. Therefore the grand doxology of our text crowns and surpasses even this great prayer. The higher true prayer climbs, the wider is its view; and the wider is its view, the more conscious is it that the horizon of its vision is far within the borders of the goodly land. And as we gaze into what we can discern of the fulness of God, prayer will melt into thanksgiving and the doxology for the swift answer will follow close upon the last words of supplication. So is it here; so it may be always. The form of our text then marks the confidence of Paul’s prayer. The exuberant fervour of his faith, as well as his natural impetuosity and ardour, comes out in the heaped-up words expressive of immensity and duration. He is like some archer watching, with parted lips, the flight of his arrow to the mark. He is gazing on God confident that he has not asked in vain. Let us look with him, that we, too, may be heartened to expect great things of God. Notice then- I. The measure of the power to which we trust. This epistle is remarkable for its frequent references to the divine rule, or standard, or measure, in accordance with which the great facts of redemption take place. The ‘things on the earth’-the historical processes by which salvation is brought to men and works in men-are ever traced up to the ‘things in heaven’; the divine counsels from which they have come forth. That phrase, ‘according to,’ is perpetually occurring in this connection in the epistle. It is applied mainly in two directions. It serves sometimes to bring into view the ground, or reason, of the redemptive facts, as, for instance, in the expression that these take place ‘according to His good pleasure which He hath purposed in Himself’ It serves sometimes to bring into view the measure by which the working of these redemptive facts is determined; as in our text, and in many other places. Now there are three main forms under which this standard, or measure, of the Redeeming Power is set forth in this epistle, and it will help us to grasp the greatness of the Apostle’s thought if we consider these. Take, then, first, that clause in the earlier portion of the preceding prayer, ‘that He would grant you according to the riches of His glory.’ The measure, then, of the gift that we may hope to receive is the measure of God’s own fulness. The ‘riches of His glory’ can be nothing less than the whole uncounted abundance of that majestic and far-shining Nature, as it pours itself forth in the dazzling perfectness of its own Self-manifestation. And nothing less than this great treasure is to be the limit and standard of His gift to us. We are the sons of the King, and the allowance which He makes us even before we come to our inheritance is proportionate to our Father’s wealth. The same stupendous thought is given us in that prayer, heavy with the blessed weight of unspeakable gifts, ‘that ye might be filled with all the fulness of God.’ This, then, is the measure of the grace that we may possess. This limitless limit alone bounds the possibilities for every man, the certainties for every Christian. The effect must be proportioned to the cause. And what effect will be adequate as the outcome of such a cause as ‘the riches of His glory’? Nothing short of absolute perfectness, the full transmutation of our dark, cold being into the reflected image of His own burning brightness, the ceaseless replenishing of our own spirits with all graces and gladnesses akin to His, the eternal growth of the soul upward and Godward. Perfection is the sign manual of God in all His works, just as imperfection and the falling below our thought and wish is our ‘token in every epistle’ and deed of ours. Take the finest needle, and put it below a microscope, and it will be all ragged and irregular, the fine, tapering lines will be broken by many a bulge and bend, and the point blunt and clumsy. Put the blade of grass to the same test, and see how regular its outline, how delicate and true the spear-head of its point. God’s work is perfect, man’s is clumsy and incomplete. God does not leave off till He has finished. When He rests, it is because, looking on His work, He sees it all ‘very good.’ His Sabbath is the Sabbath of an achieved purpose, of a fulfilled counsel. The palaces which we build are ever like that one in the story, where one window remains dark and unjewelled, while the rest blaze in beauty. But when God builds, none can say, ‘He was not able to finish.’ In His great palace He makes her ‘windows of agates’ and all her ‘borders of pleasant stones.’ So we have a right to enlarge our desires and stretch our confidence of what we may possess and become to this, His boundless bound-’The riches of glory.’ But another form in which the standard, or measure, is stated in this letter is: ‘The working of His mighty power, which He wrought in Christ, when He raised Him from the dead’ {i.19, 20}; or, as it is put with a modification, ‘grace according to the measure of the gift of Christ’ {iv.7}. That is to say, we have not only the whole riches of the divine glory as the measure to which we may lift our hopes, but lest that celestial brightness should seem too high above us, and too far from us, we have Christ in His human-divine manifestation, and especially in the great fact of the Resurrection, set before us, that by Him we may learn what God wills we should become. The former phase of the standard may sound abstract, cloudy, hard to connect with any definite anticipations; and so this form of it is concrete, historical, and gives human features to the fair ideal. His Resurrection is the high-water mark of the divine power, and to the same level it will rise again in regard to every Christian. The Lord, in the glory of His risen life, and in the riches of the gifts which He received when He ascended up on high, is the pattern for us, and the power which fulfils its own pattern. In Him we see what man may become, and what His followers must become. The limits of that power will not be reached until every Christian soul is perfectly assimilated to that likeness, and bears all its beauty in its face, nor till every Christian soul is raised to participation in Christ’s dignity and sits on His throne. Then, and not till then, shall the purpose of God be fulfilled and the gift which is measured by the riches of the Father’s glory, and the fulness of the Son’s grace, be possessed or conceived in its measureless measure. But there is a third form in which this same standard is represented. That is the form which is found in our text, and in other places of the epistle: ‘According to the power that worketh in us.’ What power is that but the power of the Spirit of God dwelling in us? And thus we have the measure, or standard, set forth in terms respectively applying to the Father, the Son, and the Holy Ghost. For the first, the riches of His glory; for the second, His Resurrection and Ascension; for the third, His energy working in Christian souls. The first carries us up into the mysteries of God, where the air is almost too subtle for our gross lungs; the second draws nearer to earth and points us to an historical fact that happened in this everyday world; the third comes still nearer to us, and bids us look within, and see whether what we are conscious of there, if we interpret it by the light of these other measures, will not yield results as great as theirs, and open before us the same fair prospect of perfect holiness and conformity to the divine nature. There is already a Power at work within us, if we be Christians, of whose workings we may be aware, and from them forecast the measure of the gifts which it can bestow upon us. We may estimate what will be by what we know has been, and by what we feel is. That is to say, in other words, the effects already produced, and the experiences we have already had, carry in them the pledge of completeness. I suppose that if the mediaeval dream had ever come true, and an alchemist had ever turned a grain of lead into gold, he could have turned all the lead in the world in time, and with crucibles and furnaces enough. The first step is all the difficulty, and if you and I have been changed from enemies into sons, and had one spark of love to God kindled in our hearts, that is a mightier change than any that remains to be effected in order to make us perfect. One grain has been changed, the whole mass will be so in due time. The present operations of that power carry in them the pledge of their own completion. The strange mingling of good and evil in our present nature, our aspirations so crossed and contradicted, our resolution so broken and falsified, the gleams of light, and the eclipses that follow-all these in their opposition to each other, are plainly transitory, and the workings of that Power within us, though they be often overborne, are as plainly the stronger in their nature, and meant to conquer and to endure. Like some half-hewn block, such as travellers find in long abandoned quarries, whence Egyptian temples, that were destined never to be completed, were built, our spirits are but partly ‘polished after the similitude of a palace,’ while much remains in the rough. The builders of these temples have mouldered away and their unfinished handiwork will lie as it was when the last chisel touched it centuries ago, till the crack of doom; but stones for God’s temple will be wrought to completeness and set in their places. The whole threefold divine cause of our salvation supplies the measure, and lays the foundation for our hopes, in the glory of the Father, the grace of the Son, the power of the Holy Ghost. Let us lift up our cry: ‘Perfect that which concerneth me, forsake not the works of thine own hands,’ and we shall have for answer the ancient word, fresh as when it sounded long ago from among the stars to the sleeper at the ladder’s foot, ‘I will not leave thee, until I have done that which I have spoken to thee of.’ II. Notice the relation of the divine working to our thoughts and desires. The Apostle in his fervid way strains language to express how far the possibility of the divine working extends. He is able, not only to do all things, but ‘beyond all things’-a vehement way of putting the boundless reach of that gracious power. And what he means by this ‘beyond all things’ is more fully expressed in the next words, in which he labours by accumulating synonyms to convey his sense of the transcendent energy which waits to bless: ‘exceeding abundantly above what we ask.’ And as, alas! our desires are but shrunken and narrow beside our thoughts, he sweeps a wider orbit when he adds ‘above what we think.’ He has been asking wonderful things, and yet even his farthest-reaching petitions fall far on this side of the greatness of God’s power. One might think that even it could go no further than filling us ‘with all the fulness of God.’ Nor can it; but it may far transcend our conceptions of what that is, and astonish us by its surpassing our thoughts, no less than it shames us by exceeding our prayers. Of course, all this is true, and is meant to apply, only about the inward gifts of God’s grace. I need not remind you that, in the outer world of Providence and earthly gifts, prayers and wishes often surpass the answers; that there a deeper wisdom often contradicts our thoughts and a truer kindness refuses our petitions, and that so the rapturous words of our text are only true in a very modified and partial sense about God’s working for us in the world. It is His work in us concerning which they are absolutely true. Of course we know that in all regions of His working He is able to surpass our poor human conceptions, and that, properly speaking, the most familiar, and, as we insolently call them, ‘smallest’ of His works holds in it a mystery-were it none other than the mystery of Being-against which Thought has been breaking its teeth ever since men began to think at all. But as regards the working of God on our spiritual lives, this passing beyond the bounds of thought and desire is but the necessary result of the fact already dealt with, that the only measure of the power is God Himself, in that Threefold Being. That being so, no plummet of our making can reach to the bottom of the abyss; no strong-winged thought can fly to the outermost bound of the encircling heaven. Widely as we stretch our reverent conceptions, there is ever something beyond. After we have resolved many a dim nebula in the starry sky, and found it all ablaze with suns and worlds, there will still hang, faint and far before us, hazy magnificences which we have not apprehended. Confidently and boldly as we may offer our prayers, and largely as we may expect, the answer is ever more than the petition. For indeed, in every act of His quickening grace, in every God-given increase of our knowledge of God, in every bestowment of His fulness, there is always more bestowed than we receive, more than we know even while we possess it. Like some gift given in the dark, its true preciousness is not discerned when it is first received. The gleam of the gold does not strike our eye all at once. There is ever an unknown margin felt by us to be over after our capacity of receiving is exhausted. ‘And they took up of the fragments that remained, twelve baskets full.’ So, then, let us remember that while our thoughts and prayers can never reach to the full perception, or reception either, of the gift, the exuberant amplitude with which it reaches far beyond both is meant to draw both after it. And let us not forget either that, while the grace which we receive has no limit or measure but the fulness of God, the working limit, which determines what we receive of the grace, is these very thoughts and wishes which it surpasses. We may have as much of God as we can hold, as much as we wish. All Niagara may roar past a man’s door, but only as much as he diverts through his own sluice will drive his mill, or quench his thirst. God’s grace is like the figures in the Eastern tales, that will creep into a narrow room no bigger than a nutshell, or will tower heaven high. Our spirits are like the magic tent whose walls expanded or contracted at the owner’s wish-we may enlarge them to enclose far more of the grace than we have ever possessed. We are not straitened in God, but in ourselves. He is ‘able to do exceeding abundantly above what we ask or think.’ Therefore let us stretch desires and thoughts to their utmost, remembering that, while they can never reach the measure of His grace in itself, they make the practical measure of our possession of it. ‘According to thy faith’ is the real measure of the gift received, even though ‘according to the riches of His glory’ be the measure of the gift bestowed. Note, again, III. The glory that springs from the divine work. ‘The glory of God’ is the lustre of His own perfect character, the bright sum total of all the blended brilliances that compose His name. When that light is welcomed and adored by men, they are said to ‘give glory to God,’ and this doxology is at once a prophecy that the working of God’s power on His redeemed children will issue in setting forth the radiance of His Name yet more, and a prayer that it may. So we have here the great thought expressed in many places of Scripture, that the highest exhibition of the divine character for the reverence and love-of the whole universe, shall we say?-lies in His work on Christian souls, and the effect produced thereby on them. God takes His stand, so to speak, on this great fact in His dealings, and will have His creatures estimate Him by it. He reckons it His highest praise that He has redeemed men, and by His dwelling in them fills them with His own fulness. And this chiefest praise and brightest glory accrues to Him ‘in the Church in Christ Jesus.’ The weakening of the latter word into by Christ Jesus,’ as in the English version, is to be regretted, as substituting another thought, Scriptural no doubt and precious, for the precise shade of meaning in the Apostle’s mind here. As has been well said, ‘the first words denote the outward province; the second, the inward and spiritual sphere in which God was to be praised.’ His glory is to shine in the Church, the theatre of His power, the standing demonstration of the might of redeeming love. By this He will be judged, and this He will point to if any ask what is His divinest work, which bears the clearest imprint of His divinest self. His glory is to be set forth by men on condition that they are ‘in Christ,’ living and moving in Him, in that mysterious but most real union without which no fruit grows on the dead branches, nor any music of praise breaks from the dead lips. So, then, think of that wonder that God sets His glory in His dealings with us. Amid all the majesty of His works and all the blaze of His creation, this is what He presents as the highest specimen of His power-the Church of Jesus Christ, the company of poor men, wearied and conscious of many evils, who follow afar off the footsteps of their Lord. How dusty and toil-worn the little group of Christians that landed at Puteoli must have looked as they toiled along the Appian Way and entered Rome! How contemptuously emperor and philosopher and priest and patrician would have curled their lips, if they had been told that in that little knot of Jewish prisoners lay a power before which theirs would cower and finally fade! Even so is it still. Among all the splendours of this great universe, and the mere obtrusive tawdrinesses of earth, men look upon us Christians as poor enough; and yet it is to His redeemed children that God has entrusted His praise, and in their hands that He has lodged the sacred deposit of His own glory. Think loftily of that office and honour, lowly of yourselves who have it laid upon you as a crown. His honour is in our hands. We are the ‘secretaries of His praise.’ This is the highest function that any creature can discharge. The Rabbis have a beautiful bit of teaching buried among their rubbish about angels. They say that there are two kinds of angels-the angels of service and the angels of praise, of which two orders the latter is the higher, and that no angel in it praises God twice, but having once lifted up his voice in the psalm of heaven, then perishes and ceases to be. He has perfected his being, he has reached the height of his greatness, he has done what he was made for, let him fade away. The garb of legend is mean enough, but the thought it embodies is that ever true and solemn one, without which life is nought-’Man’s chief end is to glorify God.’ And we can only fulfil that high purpose in the measure of our union with Christ. ‘In Him’ abiding, we manifest God’s glory, for in Him abiding we receive God’s grace. So long as we are joined to Him, we partake of His life, and our lives become music and praise. The electric current flows from Him through all souls that are ‘in Him’ and they glow with fair colours which they owe to their contact with Jesus. Interrupt the communication, and all is darkness. So, brethren, let us seek to abide in Him, severed from whom we are nothing. Then shall we fulfil the purpose of His love, who ‘hath shined in our hearts’ that we might give to others ‘the light of the knowledge of the glory of God in the face of Jesus Christ’ Notice, lastly, IV. The eternity of the work and of the praise. As in the former clauses the idea of the transcendent greatness of the power of God was expressed by accumulated synonyms, so here the kindred thought of its eternity, and consequently of the ceaseless duration of the resulting glory, is sought to be set forth by a similar aggregation. The language creaks and labours, as it were, under the weight of the great conception. Literally rendered, the words are-’to all generations of the age of the ages’-a remarkable fusing together of two expressions for unbounded duration, which are scarcely congruous. We can understand ‘to all generations’ as expressive of duration as long as birth and death shall last. We can understand ‘the age of the ages’ as pointing to that endless epoch whose moments are ‘ages’; but the blending of the two is but an unconscious acknowledgment that the speech of earth, saturated, as it is, with the colouring of time, breaks down in the attempt to express the thought of eternity. Undoubtedly that solemn conception is the one intended by this strange phrase. The work is to go on for ever and ever, and with it the praise. As the ages which are the beats of the pendulum of eternity come and go, more and more of God’s power will flow out to us, and more and more of God’s glory will be manifested in us. It must be so; for God’s gift is infinite, and man’s capacity of reception is indefinitely capable of increase. Therefore eternity will be needful in order that redeemed souls may absorb all of God which He can give or they can take. The process has no limits, for there is no bound to be set to the possible approaches of the human spirit to the divine, and none to the exuberant abundance of the beauty and glory which God will give to His child. Therefore we shall live for ever: and for ever show forth His praise and blaze out like the sun with the irradiation of His glory. We cannot die till we have exhausted God. Till we comprehend all His nature in our thoughts, and reflect all His beauty in our character; till we have attained all the bliss that we can think, and received all the good that we can ask; till Hope has nothing before her to reach towards, and God is left behind: we ‘shall not die, but live, and declare the works of the Lord.’ Let His grace work on you, and yield yourselves to Him, that His fulness may fill your emptiness. So on earth we shall be delivered from hopes which mock and wishes that are never fulfilled. So in heaven, after ‘ages of ages’ of growing glory, we shall have to say, as each new wave of the shoreless, sunlit sea bears us onward, ‘It doth not yet appear what we shall be.’