Expositions of Holy Scripture Volume III Part 8

If it thus prophesies the perfectness of heaven, it also shows us how the two communities of earth and heaven are united. They, as we, live by derivation of the one life; they, as we, are fed and blessed by the one Lord. The occupations and thoughts of Christian life on earth and of the perfect life of Saints above are one. They look to Christ as we do, when we live as Christians, though the sun which is the light of both regions shows there a broader disc, and pours forth more fervid rays, and is never obscured by clouds, nor ever sets in night. Whether conscious of us or not, they are doing there, in perfect fashion, what we imperfectly attempt, and partially accomplish.

'The Saints on earth and all the Dead But one communion make.'

Heaven and earth are equally mansions in the Father's house.

To the faith which realises this great truth, death dwindles to a small matter. The Lord's table has an upper and a lower level. Sitting at the lower, we may feel that those who have gone from our sides, and have left empty places which never can be filled, are gathered round Him in the upper half, and though a screen hangs between the two, yet the feast is one and the family is one. Singly our dear ones go, and singly we all shall go. The table spread in the presence of enemies will be left vacant to its last place, and the one spread above will be filled to its last place, and so shall we ever be with the Lord, and the unity which was always real be perfectly and permanently manifested at the last.

STRENGTHENED WITH MIGHT

'That He would grant you, according to the riches of His glory; to be strengthened with might by His Spirit in the inner man.'--Eph. iii. 16.

In no part of Paul's letters does he rise to a higher level than in his prayers, and none of his prayers are fuller of fervour than this wonderful series of pet.i.tions. They open out one into the other like some majestic suite of apartments in a great palace-temple, each leading into a loftier and more s.p.a.cious hall, each drawing nearer the presence-chamber, until at last we stand there.

Roughly speaking, the prayer is divided into four pet.i.tions, of which each is the cause of the following and the result of the preceding--'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 is the first. 'In order that Christ may dwell in your hearts by faith,' 'ye being rooted and grounded in love'--such is the second, the result of the first, and the preparation for the third. 'That ye may be able to comprehend with all saints ... and to know the love of Christ which pa.s.seth knowledge,' such is the third, and all lead up at last to that wonderful desire beyond which nothing is possible--'that ye might be filled with all the fulness of G.o.d.'

I venture to contemplate dealing with these four pet.i.tions in successive sermons, in order, G.o.d helping me, that I may bring before you a fairer vision of the possibilities of your Christian life than you ordinarily entertain. For Paul's prayer is G.o.d's purpose, and what He means with all who profess His name is that these exuberant desires may be fulfilled in them. So let us now listen to that pet.i.tion which is the foundation of all, and consider that great thought of the divine strength-giving power which may be bestowed upon every Christian soul.

I. First, then, I remark that G.o.d means, and wishes, that all Christians should be strong by the possession of the Spirit of might.

It is a miserably inadequate conception of Christianity, and of the gifts which it bestows, and the blessings which it intends for men, when it is limited, as it practically is, by a large number--I might almost say the majority--of professing Christians to a simple means of altering their relation to the past, and to the broken law of G.o.d and of righteousness. Thanks be to His name! His great gift to the world begins in each individual case with the a.s.surance that all the past is cancelled. He gives that blessed sense of forgiveness, which can never be too highly estimated unless it is forced out of its true place as the introduction, and made to be the climax and the end, of His gifts. I do not know what Christianity means, unless it means that you and I are forgiven for a purpose; that the purpose, if I may so say, is something in advance of the means towards the purpose, the purpose being that we should be filled with all the strength and righteousness and supernatural life granted to us by the Spirit of G.o.d.

It is well that we should enter into the vestibule. There is no other path to the throne but through the vestibule. But do not let us forget that the good news of forgiveness, though we need it day by day, and need it perpetually repeated, is but the introduction to and porch of the Temple, and that beyond it there towers, if I cannot say a loftier, yet I may say a further gift, even the gift of a divine life like His, from whom it comes, and of which it is in reality an effluence and a spark. The true characteristic blessing of the Gospel is the gift of a new power to a sinful weak world; a power which makes the feeble strong, and the strongest as an angel of G.o.d.

Oh, brethren! we who know how, 'if any power we have, it is to ill'; we who understand the weakness, the unaptness of our spirits to any good, and our strength for every vagrant evil that comes upon them to tempt them, should surely recognise as a Gospel in very deed that which proclaims to us that the 'everlasting G.o.d, the Lord, the Creator of the ends of the earth,' who Himself 'fainteth not, neither is weary.' hath yet a loftier display of His strength-giving power than that which is visible in the heavens above, where, 'because He is strong in might not one faileth.' That heaven, the region of calm completeness, of law unbroken and therefore of power undiminished, affords a lesser and dimmer manifestation of His strength than the work that is done in the h.e.l.l of a human heart that has wandered and is brought back, that is stricken with the weakness of the fever of sin, and is healed into the strength of obedience and the omnipotence of dependence. It is much to say 'for that He is strong in might, not one of these faileth;' it is more to say 'He giveth power to them that have failed; and to them that have no might He increaseth strength.' The Gospel is the gift of pardon for holiness, and its inmost and most characteristic bestowment is the bestowment of a new power for obedience and service.

And that power, as I need not remind you, is given to us through the gift of the Divine Spirit. The very name of that Spirit is the 'Spirit of Might.' Christ spoke to us about being 'endued with power from on high.' The last of His promises that dropped from His lips upon earth was the promise that His followers should receive the power of the Spirit coming upon them. Wheresoever in the early histories we read of a man who was full of the Holy Ghost, we read that he was 'full of power.'

According to the teaching of this Apostle, G.o.d hath given us the 'Spirit of power,' which is also the Spirit 'of love and of a sound mind.' So the strength that we must have, if we have strength at all, is the strength of a Divine Spirit, not our own, that dwells in us, and works through us.

And there is nothing in that which need startle or surprise any man who believes in a living G.o.d at all, and in the possibility, therefore, of a connection between the Great Spirit and all the human spirits which are His children. I would maintain, in opposition to many modern conceptions, the actual supernatural character of the gift that is bestowed upon every Christian soul. My reading of the New Testament is that as distinctly above the order of material nature as is any miracle, is the gift that flows into a believing heart. There is a direct pa.s.sage between G.o.d and my spirit. It lies open to His touch; all the paths of its deep things can be trodden by Him. You and I act upon one another from without, He acts upon us within. We wish one another blessings; He gives the blessings. We try to train, to educate, to incline, and dispose, by the presentation of motives and the urging of reasons; He can plant in a heart by His own divine husbandry the seed that shall blossom into immortal life. And so the Christian Church is a great, continuous, supernatural community in the midst of the material world; and every believing soul, because it possesses something of the life of Jesus Christ, has been the seat of a miracle as real and true as when He said 'Lazarus, come forth!' Precisely this teaching does our Lord Himself present for our acceptance when He sets side by side, as mutually ill.u.s.trative, as belonging to the same order of supernatural phenomena, 'the hour is coming when the dead shall hear the voice of the Son of G.o.d and they that hear shall live,' which is the supernatural resurrection of souls dead in sin,--and 'the hour is coming in the which all that are in the graves shall hear His voice, and shall come forth,'

which is the future resurrection of the body, in obedience to His will.

So, Christian men and women, do you set clearly before you this: that G.o.d's purpose with you is but begun when He has forgiven you, that He forgives you for a design, that it is a means to an end, and that you have not reached the conception of the large things which He intends for you unless you have risen to this great thought--He means and wishes that you should be strong with the strength of His own Divine Spirit.

II. Now notice, next, that this Divine Power has its seat in, and is intended to influence the whole of, the inner life.

As my text puts it, we may be 'strengthened with might by His Spirit _in the inner man_.' By the 'inner man' I suppose, is not meant the new creation through faith in Jesus Christ which this Apostle calls 'the new man,' but simply what Peter calls the 'hidden man of the heart' the 'soul,' or unseen self as distinguished from the visible material body which it animates and informs. It is this inner self, then, in which the Spirit of G.o.d is to dwell, and into which it is to breathe strength. The leaven is hid deep in three measures of meal until the whole be leavened. And the point to mark is that the whole inward region which makes up the true man is the field upon which this Divine Spirit is to work. It is not a bit of your inward life that is to be hallowed. It is not any one aspect of it that is to be strengthened, but it is the whole intellect, affections, desires, tastes, powers of attention, conscience, imagination, memory, will. The whole inner man in all its corners is to be filled, and to come under the influence of this power, 'until there be no part dark, as when the bright shining of a candle giveth thee light.'

There is no part of my being that is not patent to the tread of this Divine Guest. There are no rooms of the house of my spirit into which He may not go. Let Him come with the master key in His hand into all the dim chambers of your feeble nature; and as the one life is light in the eye, and colour in the cheek, and deftness in the fingers, and strength in the arm, and pulsation in the heart, so He will come with the manifold results of the one gift to you. He will strengthen your understandings, and make you able for loftier tasks of intellect and of reason than you can face in your unaided power; He will dwell in your affections and make them vigorous to lay hold upon the holy things that are above their natural inclination, and will make it certain that their reach shall not be beyond their grasp, as, alas! it so often is in the sadness and disappointments of human love. He will come into that feeble, vacillating, wayward will of yours, that is only obstinate in its adherence to the low and the evil, as some foul creature, that one may try to wrench away, digs its claws into corruption and holds on by that. He will lift your will and make it fix upon the good and abominate the evil, and through the whole being He will pour a great tide of strength which shall cover all the weakness. He will be like some subtle elixir which, taken into the lips, steals through a pallid and wasted frame, and brings back a glow to the cheek and a l.u.s.tre to the eye, and swiftness to the brain, and power to the whole nature. Or as some plant, drooping and flagging beneath the hot rays of the sun, when it has the scent of water given to it, will, in all its parts, stiffen and erect itself, so, when the Spirit is poured out on men, their whole nature is invigorated and helped.

That indwelling Spirit will be a power for suffering. The parallel pa.s.sage to this in the twin epistle to the Colossians is--'strengthened with all might unto all patience and long-suffering with gentleness.'

Ah, brethren! unless this Divine Spirit were a power for patience and endurance it were no power suited to us poor men. So dark at times is every life; so full at times of discouragements, of dreariness, of sadness, of loneliness, of bitter memories, and of fading hopes does the human heart become, that if we are to be strong we must have a strength that will manifest itself most chiefly in this, that it teaches us how to bear, how to weep, how to submit.

And it will be a power for conflict. We have all of us, in the discharge of duty and in the meeting of temptation, to face such tremendous antagonisms that unless we have grace given to us which will enable us to resist, we shall be overcome and swept away. G.o.d's power given by the Divine Spirit does not absolve us from the fight, but it fits us for the fight. It is not given in order that, holiness may be won without a struggle, as some people seem to think, but it is given to us in order that in the struggle for holiness we may never lose 'one jot of heart or hope,' but may be 'able to withstand in the evil day, and having done all to stand.'

It is a power for service. 'Tarry ye in Jerusalem till ye be endued with power from on high.' There is no such force for the spreading of Christ's Kingdom, and the witness-bearing work of His Church, as the possession of this Divine Spirit. Plunged into that fiery baptism, the selfishness and the sloth, which stand in the way of so many of us, are all consumed and annihilated, and we are set free for service because the bonds that bound us are burnt up in the merciful furnace of His fiery power.

'Ye shall be strengthened with might by His Spirit in the inner man'--a power that will fill and flood all your nature if you will let it, and will make you strong to suffer, strong to combat, strong to serve, and to witness for your Lord.

III. And now, lastly, let me point you still further to the measure of this power. It is limitless with the boundlessness of G.o.d Himself. 'That he would grant you' is the daring pet.i.tion of the Apostle, 'according to the riches of His glory to be strengthened.'

There is the measure. There is no limit except the uncounted wealth of His own self-manifestation, the flashing light of revealed divinity.

Whatsoever there is of splendour in that, whatsoever there is of power there, in these and in nothing on this side of them, lies the limit of the possibilities of a Christian life. Of course there is a working limit at each moment, and that is our capacity to receive; but that capacity varies, may vary indefinitely, may become greater and greater beyond our count or measurement. Our hearts may be more and more capable of G.o.d; and in the measure in which they are capable of Him they shall be filled by Him. A limit which is always shifting is no limit at all. A kingdom, the boundaries of which are not the same from one year to another, by reason of its own inherent expansive power, may be said to have no fixed limit. And so we appropriate and enclose, as it were, within our own little fence, a tiny portion of the great prairie that rolls boundlessly to the horizon. But to-morrow we may enclose more, if we will, and more and more; and so ever onwards, for all that is G.o.d's is ours, and He has given us His whole self to use and to possess through our faith in His Son. A thimble can only take up a thimbleful of the ocean, but what if the thimble be endowed with a power of expansion which has no term known to men? May it not, then, be that some time or other it shall be able to hold so much of the infinite depth as now seems a dream too audacious to be realised?

So it is with us and G.o.d. He lets us come into the vaults, as it were, where in piles and ma.s.ses the ingots of uncoined and uncounted gold are stored and stacked; and He says, 'Take as much as you like to carry.'

There is no limit except the riches of His glory.

And now, dear friends, remember that this great gift, offered to each of us, is offered on conditions. To you professing Christians especially I speak. You will never get it unless you want it, and some of you do not want it. There are plenty of people who call themselves Christian men that would not for the life of them know what to do with this great gift if they had it. You will get it if you desire it. 'Ye have not because ye ask not.'

Oh! when one contrasts the largeness of G.o.d's promises and the miserable contradiction to them which the average Christian life of this generation presents, what can we say? 'Hath His mercy clean gone for ever? Doth His promise fail for evermore?' Ye weak Christian people, born weakling and weak ever since, as so many of you are, open your mouths wide. Rise to the height of the expectations and the desires which it is our sin not to cherish; and be sure of this, as we ask so shall we receive. 'Ye are not straitened in G.o.d.' Alas! alas! 'ye are straitened in yourselves.'

And mind, there must be self-suppression if there is to be the triumph of a divine power in you. You cannot fight with both cla.s.ses of weapons.

The human must die if the divine is to live. The life of nature, dependence on self, must be weakened and subdued if the life of G.o.d is to overcome and to fill you. You must be able to say 'Not I!' or you will never be able to say 'Christ liveth in me.' The patriarch who overcame halted on his thigh; and all the life of nature was lamed and made impotent that the life of grace might prevail. So crush self by the power and for the sake of the Christ, if you would that the Spirit should bear rule over you.

See to it, too, that you use what you have of that Divine Spirit. 'To him that hath shall be given.' What is the use of more water being sent down the mill lade, if the water that does come in it all runs away at the bottom, and none of it goes over the wheel? Use the power you have, and power will come to the faithful steward of what he possesses. He that is faithful in a little shall get much to be faithful over. Ask and use, and the ancient thanksgiving may still come from your lips. 'In the day when I cried, Thou answeredst me, and strengthenedst me with strength in my soul.'

THE INDWELLING CHRIST

'That Christ may dwell in your hearts by faith; ye being rooted and grounded in love.'--Eph. iii. 17.

We have here the second step of the great staircase by which Paul's fervent desires for his Ephesian friends climbed towards that wonderful summit of his prayers--which is ever approached, never reached,--'that ye might be filled with all the fulness of G.o.d.'

Two remarks of an expository character will prepare the way for the lessons of these verses. The first is as to the relation of this clause to the preceding. It might appear at first sight to be simply parallel with the former, expressing substantially the same ideas under a somewhat different aspect. The operation of the strength-giving Spirit in the inner man might very naturally be supposed to be equivalent to the dwelling of Christ in our hearts by faith. So many commentators do, in fact, take it; but I think that the two ideas may be distinguished, and that we are to see in the words of our text, as I have said, the second step in this prayer, which is in some sense a result of the 'strengthening with might by the Spirit in the inner man.' I need not enter in detail into the reasons for taking this view of the connection of the clause, which is obviously in accordance with the climbing-up structure of the whole verse. It is enough to point it out as the basis of my further remarks.

And now the second observation with which I will trouble you, before I come to deal with the thoughts of the verse, is as to the connection of the last words of it. You may observe that in reading the words of my text I omitted the 'that' which stands in the centre of the verse. I did so because the words, 'Ye being rooted and grounded in love,' in the original, do stand before the '_that_,' and are distinctly separated by it from the subsequent clause. They ought not, therefore, to be shifted forward into it, as our translators and the Revised Version have, I think, unfortunately done, unless there were some absolute necessity either from meaning or from construction. I do not think that this is the case; but on the contrary, if they are carried forward into the next clause, which describes the result of Christ's dwelling in our hearts by faith, they break the logical flow of the sentence by mixing together result and occasion. And so I attach them to the first part of this verse, and take them to express at once the consequence of Christ's dwelling in the heart by faith, and the preparation or occasion for our being able to comprehend and know the love of Christ which pa.s.seth knowledge. Now that is all with which I need trouble you in the way of explanation of the meaning of the words. Let us come now to deal with their substance.

I. Consider the Indwelling of Christ, as desired by the Apostle for all Christians.

To begin with, let me say in the plainest, simplest, strongest way that I can, that that dwelling of Christ in the believing heart is to be regarded as being a plain literal fact.

To a man who does not believe in the divinity of Jesus Christ, of course that is nonsense, but to those of us who do see in Him the manifested incarnate G.o.d, there ought to be no difficulty in accepting this as the simple literal force of the words before us, that in every soul where faith, howsoever feeble, has been exercised, there Jesus Christ does verily abide.

It is not to be weakened down into any notion of partic.i.p.ation in His likeness, sympathy with His character, submission to His influence, following His example, listening to His instruction, or the like. A dead Plato may so influence his followers, but that is not how a living Christ influences His disciples. What is meant is no mere influence derived but separable from Him, however blessed and gracious that influence might be, but it is the presence of His own self, exercising influences which are inseparable from His presence, and only to be realised when He dwells in us.

I think that Christian people as a rule do far too little turn their attention to this aspect of the Gospel teaching, and concentrate their thoughts far too much upon that which is unspeakably precious in itself, but does not exhaust all that Christ is to us, viz. the work that He wrought for us upon Calvary; or to take a step further, the work that He is now carrying on for us as our Intercessor and Advocate in the heavens. You who listen to me Sunday after Sunday will not suspect me of seeking to minimise either of these two aspects of our Lord's mission and operation, but I do believe that very largely the glad thought of an indwelling Christ, who actually abides and works in our hearts, and is not only for us in the heavens, or with us by some kind of impalpable and metaphorical presence, but in simple, that is to say, in spiritual reality is in our spirits, has faded away from the consciousness of the Christian Church.

And so we are called 'mystics' when we preach Christ in the heart. Ah, brother! unless your Christianity be in the good deep sense of the word 'mystical,' it is mechanical, which is worse. I preach, and rejoice that I have to preach, a 'Christ that died, yea! rather that is risen again; who is even at the right hand of G.o.d, who also maketh intercession for us.' Nor do I stop there, but I preach a Christ that is in us, dwelling in our hearts if we be His at all.

Well, then, further observe that the special emphasis of the prayer here is that this 'indwelling' may be an unbroken and permanent one. Any of you who can consult the original for yourselves will see that the Apostle here uses a compound word which conveys the idea of intensity and continuity. What he desires, then, is not merely that these Ephesian Christians may have occasional visits of the indwelling Lord, or that at some lofty moments of spiritual enthusiasm they may be conscious that He is with them, but that always, in an unbroken line of deep, calm receptiveness, they may possess, and know that they possess, an indwelling Saviour.

And this, I think, is one of the reasons why we may and must distinguish between the apparently very similar pet.i.tion in the previous verse, about which we spoke in the last sermon, and the pet.i.tion which is now occupying us; for, as I shall have to show you, it is only as 'strengthened with might by His Spirit in the inner man' that we are capable of the continuous abiding of that Lord within us.