History informs us that Ephesus was the most splendid city of Asia Minor; Pliny writes of it as “the ornament of Asia”. Before the Gospel came to it it was notorious for sin, witchcraft, idolatry, and when the Gospel came to it for persecution: see Acts 19; 1st Corinthians 15, 16. The temple of Diana was considered one of the Seven Wonders of the World. The Gospel preached by Paul was blessed to many in Ephesus, and then this city was noted for its practical Christianity. In Revelation 2 we read of the sad declension of the Church of Ephesus; while she was commended for sound doctrine, labour, patience and discipline she was rebuked for her serious sin of having left her first love. She was exhorted, warned — repent, lest I remove thy candlestick out of his place. The apostle gives a note of warning in Acts 20 relative to grievous wolves that would not spare the flock, and some who would arise among themselves speaking perverse things. He then admonishes the elders of Ephesus to look to themselves and all the flock. Afterwards, when a prisoner in Rome, out of love and concern for the Ephesian believers he writes this epistle to confirm them in the faith and to exhort them to a life and conversation as becoming their profession of the Gospel.
In the first three chapters he commends to them the doctrines of the grace of God in election, redemption, calling, justification and adoption; showing them the depraved, lost condition from which they were brought, and assuring them of their salvation by free and sovereign grace. For their encouragement Paul asserts his commission as an apostle of the Lord to preach to them Gentiles the unsearchable riches of Christ. Then he goes on to exhort them to adorn their profession by practical Christian duties which concern all believers and such as belong to them in their several relations.
From the words of our text Ephesians 3:20, 21 I wish to direct your attention as the Lord by His Spirit will enable me to three matters:
Firstly, something about the Person brought before us in v.20 “now unto Him”.
Firstly, in v.21 we read “unto Him be glory in the church by Christ Jesus . . .,” so we understand this person to be God the Father — the Father of our Lord Jesus Christ, the Father of mercies and the God of all comfort; and He is our Father. Our Lord Jesus Christ is by nature the eternal Son of the Father, and by virtue of our union to the glorious person of Christ, the Son of God in our nature, we are, my brethren, the children of the Father by adoption. We read in v.15 of this chapter that the whole family in heaven and earth are named of Him.
The apostle prays that the Father, according to the riches of His glory, would strengthen the believer by His spirit with might in the inner man; and this is what believers stand much in need of today, to be strengthened with might, to be anointed richly by the Spirit in the hidden man of the heart. We have many enemies; the church of God has inveterate, mighty enemies — the world, the flesh and the devil; therefore we need strength. Paul prays that the Church in Ephesus would be exercised in their hearts by the graces of the Spirit, that is that Christ would dwell in them by faith, that they, being rooted and grounded in love, would discern in communion with all saints more and more of the superlative, unfathomable and inestimable love of Christ who loved us, brethren, who loved me — unworthy, lost, guilty, vile me — “who loved me and who gave Himself for me”. Ah yes, He loved the church and He gave Himself for her. He purchased her by His own blood — by the infinite, divine, virtue of His meritorious righteousness.
In their unconverted days they used to admire the exquisite grandeur of the temple (Diana’s) in all its measurements and idolatrous worship, but now they were adoring the glory of the Person of Christ, His meritorious obedience and sufferings unto death, the breadth and length and depth and height, and here they saw by faith, through an enlightened understanding of the Gospel, the love of Christ which no created mind can measure — that passeth knowledge. If we were truly diligent we would experimentally know much more of the love of Christ and the sweet presence of God that we do know. And Paul prays for the Ephesians that they might be filled with all the fullness of God. This is what we should pray for, for ourselves as individuals and for one another, to be filled with all the fullness of God. Paul does not mean that the Ephesian believers would be filled with the infinite, divine essence; oh no, but he prays that they would be filled with the Holy Spirit — that is, richly anointed with the Holy Spirit that they might be humble, lively, loving, faithful, earnest, discerning, praying Christians. We ought to aspire to this gracious exercise, each individual for himself and for one another; not that we would be admired and applauded for our gifts or learning or both but that we would love, by the Holy Spirit breathing sweetly and powerfully upon our souls — working in us mightily. Ah yes, that we would be filled with all the fullness of God.
Secondly, Paul’s encouragement to the believers in Ephesus.
Secondly, Paul’s encouragement to the believers in Ephesus. He assures them that God is able to do for them exceeding abundantly above all that they ask or think. In a time of need we all love a friend who can pity us feelingly, although he could not help us, and especially a friend who can help us in accordance with what we ask, but here we are informed and encouraged lovingly that our God is able to do for us exceeding abundantly above all that we ask or think. “My God shall supply all your need according to His riches in glory by Christ Jesus”, Phil, 4:19; and His riches in glory by Christ Jesus are far above, yes infinitely above, that to which our small desires can aspire. Do we ask to be protected or delivered from our malicious, implacable foes? God is able to do exceeding abundantly above what we ask or think. Are we praying for sanctification by His Spirit? We ought to. When we pray for forgiveness through the blood of Christ we ought not to forget our need of sanctification by the Spirit. Are we praying for the downfall of the kingdom of Satan and the advancement of the kingdom of grace, ourselves and others brought into it? Are we praying for the prosperity of the Cause of Christ among ourselves and throughout the world? God omnipotent is able to do exceeding abundantly above what we ask or think. Do we pray for the temporal affairs and welfare of the Lord’s Cause? We should. I think we have reason to see that God has done for us recently as a branch of His Church, in this way, far above what we did ask or even think, and from unexpected quarters; can He not do for us the same in a spiritual way?
Are we praying for an outpouring of the Holy Spirit upon the Jews, for the receiving of them which will be life from the dead. Rom. 11, 15. Are we praying earnestly for the downfall of the Man of sin, the Anti-Christ? It appears that we are the only church in the land that accepts the Confessional statement that “the Pope of Rome is that antichrist, that man of sin, and son of perdition, that exalteth himself in the church against Christ, and all that is called God.” 2 Thess. 2:2,4. Let us speak, write and act lawfully and scripturally against the Pope and his evil system. How sad in the extreme to hear and read of our Queen dressing in mourning, penitential black and literally bowing to that Wicked Man! We are unreservedly against the Pope’s proposed visit to Britain next year.
“There are many”, said Martin Luther, “that think I am too fierce and swift against Popedom; on the contrary I complain in that I am (alas) too mild; I wish that I could breathe out thunder-claps against the Pope and Popedom, and that every word were a thunder-clap.” Why are leading ministers so friendly towards the Pope at the present time, as we read in their church records? Is it because they are holier, more learned and cultured than Luther was? They are not. Should we not then be of the same mind as that man of God was towards the Anti-Christ? But Luther was taught of the Holy Spirit and therefore he had discernment.
Let us hear what George Abbot, appointed Archbishop of Canterbury in 1611, had to say when he rebuked the king, James I, for his toleration of Popery and when a treaty was made for Prince Charles’ marriage to Princess Henrietta, a Popish sister of the French king. “May it please your Majesty”, said Abbot, “I have been too long silent, and am afraid by my silence I have neglected the duty of the place it hath pleased God to call me unto, and your Majesty to place me in. Your Majesty hath propounded a toleration of religion. I beseech you, Sir, take into your consideration what the Act is, next what the consequence may be. By your Act you labour to set up that most damnable and heretical doctrine of the Church of Rome, the whore of Babylon. And hereunto what you have done in sending the Prince to Spain. What dreadful consequence these things may draw after them, I beseech your Majesty to consider; and above all, lest this toleration, and discontinuance of the true profession of the Gospel, whereby God hath blessed us, and under which this kingdom hath for many years flourished, your Majesty do not draw upon the kingdom in general, and yourself in particular, God’s heavy wrath and indignation. Thus, in discharge of my duty towards God, to your Majesty, and the place of my calling, I have taken humble boldness to deliver my conscience. And now, Sir, do with me what you please.” Should we not be respectfully and graciously concerned about Her Majesty our Queen and the heir to our British throne? Oh, may God raise up such men in the churches of our land in these present perilous times. Godly, young King Edward VI’s last audible prayer ought not to be forgotten, “Oh, Lord God, defend this realm from Papistry and maintain Thy true religion.” What travesty of ecclesiastical affairs — what affrontery to God to have a Papist in the Theological Chair of the Church of Scotland! May God enable us to pray for a revival from the Holy Spirit throughout the land.
The words of the eminent Henry Cooke of Belfast, when in London in 1835, are applicable to us as a nation today: “Protestantism,” he said, “intellectual and spiritual, the Protestantism of the Reformation, of the Puritans, the genuine Protestantism of the Covenant, is the only thing under heaven that can save us from a return of the days of Charles or James II. I trust this feeling is working its way into the vitals of society, and that yet this country is not to be given over of man or deserted of God. The spirit of Liberalism has infected many of them like a leprosy; and they must have it scourged out, or turned out, for it will not go out. I trust we shall be able to consider these things with faith in God who rules over all; with love to all men, His creatures yea, to them who are our enemies; yet with an ardent desire for the conversion of all men from the error of their ways, and the salvation of our country from the dangers with which it is threatened.”
We must remember some matters in the history of our nation. The Bill of Rights — 1689, declared that no Papist was in future to succeed to the throne. The Act of Settlement — 1701, reaffirmed that no Roman Catholic was eligible to rule, and that subjects of a ruler who became a Roman Catholic were absolved from their allegiance. The Act stated that in future the Sovereign at his or her coronation must take the prescribed oath and recite and sign the declaration against transubstantiation.
The Act of Security — 1704, laid down that, on Queen Anne’s death without issue, the estates were to name a successor to the Scottish Throne from the Protestant descendants of the Stuart house. The Act challenged the English government to renew attempts at a constitutional settlement between the two countries. This was finally achieved in 1707.
Many, in high places and low, in our day, are of the opinion that these Acts and clauses in them, relative to the British throne, are obsolete and ought not to be applied to our present day regal affairs, but men and women in our parliament — Protestants and Roman Catholics — realise that it is not quite such an easy, simple business to ignore these Acts and especially to have them expunged from the statute book of our nation. We ought to be thankful to God that these Acts and clauses in them are still there in defence and security of our religious and civil liberties and privileges.
When we speak of those shining witnesses of God, and others such as John Knox, Andrew Melville, Alexander Henderson and Thomas Chalmers, we must not forget Donald Macfarlane who, strengthened by his God, stood faithfully on the side of Christ in Scotland in the year 1893. There is a view by those who are not the friends of that noble stand, that in that year Mr Macfarlane saw the Free Church in flames and that he cleared out and left it to burn. In reply to that view, which has been expressed in these very words, we answer in figurative language, that the Free Church of Scotland, in 1893, threw the Bible out into the flames of German Rationalism, and Donald Macfarlane fled from that Declaratory Act Free Church, rescued the Bible from the flames of damnable heresies, and preached the Word of God in the open fields and on the hillsides of Scotland while he, at times, literally with his hand, wiped the snow from the divine page.
In plain terms the Rev. Donald Macfarlane protested against the passing of the Declaratory Act of 1892 which was reaffirmed in 1893. Now let it be remembered that this Declaratory Act was passed by the Free Church Assembly under the Barrier Act. Consequently the Act became law incorporated in the constitution of that Church and therefore binding on all office-bearers. The Free Church by passing that Declaratory Act vitiated her own Constitution and hence ceased to be the noble Disruption Free Church of 1843. The Free Presbyterian Church took with them or in other words adhered to that Constitution. How at all can Free Church ministers, to this day, accuse the Rev. Donald Macfarlane and the Rev. Donald Macdonald with elders and Divinity students of being schismatics? They were no schismatics; they were not guilty of the terrible sin of schism as they have been and still are falsely accused. Mr Macfarlane was a faithful, humble servant of Christ — an able minister of the New Testament.
We do not wish to stir up controversy, but as a book has been recently published in the Gaelic language which ruthlessly attacks the original position of the Free Presbyterian Church of Scotland we are annoyed and we feel that we have to speak. Why was the book written in Gaelic? Perhaps we know why. Let us all, old and young especially our younger ministers, and elders beware of the sophistry of men; and let us watch and pray against that dangerous cancer — Arminianism.
Now, brethren, let us in the unity of the Spirit pray unto God who is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us. The Person of the Holy Spirit in divine power is working in the people of God, sanctifying them, “which hath made us meet to be partakers of the inheritance of the saints in light.” Col. I:12. Oh, our need of the Holy Spirit! “Without me ye can do nothing” our Lord tells us. The Holy Spirit is working mightily in those whom He has regenerated; “who worketh in me mightily” says the apostle. He is working in them by God’s Word “both to will and to do of His good pleasure.”
Thirdly, Paul’s ardent desire and prayer.
Thirdly, Paul’s ardent desire and prayer. “Unto him be glory in the Church by Christ Jesus throughout all ages, world without end. Amen.” The desire and prayer of the Lord’s people is that they might grow in grace and in the knowledge of their Lord and Saviour Jesus Christ, that they would grow more unlike themselves and more like Christ, that they would think less of themselves and think more highly of their Saviour, that they would loathe themselves more, and love and adore their Lord Jesus more and more. This frame of spirit is giving glory unto Him — to God the Father, and without this exercise of heart and mind we will not be giving glory to God in the Church by Christ Jesus.
Now, what does the apostle mean by “the Church”? The church in this world means every true believer world-wide. We must remember that it is not one body of people that is meant by the church of God; but at the same time we should love that branch of the visible church which we believe to be keeping nearest to the Scriptures, in doctrine, discipline and government in our land, and we should adhere faithfully to that church, humbly and lovingly. This is reasonable; this is scriptural. But let us hear, and hearing let us tremble when we read the warning and exhortation from “Him who holdeth the seven stars in His right hand, who walketh in the midst of the seven golden candlesticks; I know thy works, and thy labour and thy patience, and how thou canst not bear them that are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: nevertheless I have somewhat against thee, because thou hast left thy first love. Repent therefore.” Within our own Church, are ministers, elders, all office-bearers as closely knit to one another as our predecessors were? Have we reason to fear that we have left our first love? Is our Lord saying to us “Repent therefore”? “He that hath an ear let him hear what the Spirit saith unto the churches.” For an individual believer or a church it is a serious sin in God’s sight to have left their first love and now to be more worldly-minded; and so we read in our Lord’s injunction to the church of Ephesus “To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.”
Paul, filled with the Holy Spirit, rises higher and higher in his praises unto God. In his heart and mind he launches out into the eternal world. He is absorbed in the things of the Spirit of God — God, Christ Jesus, the Church, heaven, eternity. He has a wonderful glimpse of the glory of God. He beholds the Son of God as the essential image of the Father from all eternity, and in His incarnation becoming the Representative Image of God to the Church. Paul sees by faith (and may we by Divine grace see it) the glory of the Scheme of Redemption, and the glory of the divine work of the Holy Spirit in the Church sanctifying her and bringing her to be without spot or wrinkle or any such thing into the presence of God; and the apostle exclaims in adoring ecstasy “Unto Him be glory in the Church by Christ Jesus throughout all ages, world without end, Amen.”
There is a richness and beauty of language here which shows that Paul’s heart was full of the heavenly subject, and that it was difficult to find words to express adequately what was being revealed to him; but the Holy Spirit gave him words sufficient for the edification of the Church of God to the end of time. It is the language of a heart full of the love of God and desiring that He might be praised, and assured that He will be worshipped, adored and praised for ever and ever; as Dr Owen says in writing of the glory of the Person of Christ, “But we must leave it under the veil of infinite incomprehensibleness; though admiration and adoration of it be not without the highest spiritual satisfaction.” Although we have not the high attainments in grace, the abilities and learning of Paul or Owen, we may be praying for the teaching of the Divine Spirit and may we be longing to be filled with the joy and love of our 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, unto Him be glory in the church by Christ Jesus throughout all ages, world without end. Amen.”
Would to God that the young in their unrest and craving for happiness, instead of indulging in the sinful pleasures of the world, might seek the Lord while He may be found and call on Him while He is near. “Him that cometh to me I will in no wise cast out” is His loving invitation. We read of one of the early fathers, longing for happiness and peace, exclaiming joyfully, “I went to Socrates and I would have perished; I went to Plato and Aristotle and I would have perished; but I met a fisherman, coming all dripping from his little boat and he said, ‘In the beginning was the Word, and the Word was with God, and the Word was God . . . And the Word was made flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth’ and my longing, weary soul found peace.”
May the Lord bless His Word.