The Holy Spirit of Wisdom and Revelation

THE HOLY SPIRIT OF WISDOM AND REVELATION
EDITED BY GLENN PEASE
Ephesians 1:17 New InternationalVersion
I keep asking that the God of our Lord Jesus Christ,
the glorious Father, may give you the Spirit of wisdom
and revelation,so that you may know him better.
MANY TAKE SPIRIT WITH CAPITAL S OUT
Amplified: [For I always pray to] the God of our Lord Jesus Christ, the
Father of glory, that He may grant you a spirit of wisdom and revelation[of
insight into mysteries and secrets]in the [deep and intimate] knowledge of
Him, (Amplified Bible - Lockman)
NLT: asking God, the glorious Father of our Lord Jesus Christ, to give you
spiritual wisdom and understanding, so that you might grow in your
knowledge ofGod. (NLT - Tyndale House)
Phillips: That God, the God of our Lord Jesus Christ and the all-glorious
Father, will give you spiritual wisdom and the insight to know more of Him:
(Phillips: Touchstone)
Wuest: that the God of our Lord Jesus Christ, the Father of the glory, might
give to you a spirit of wisdom and revelationin the sphere of a full knowledge
of Him, (Eerdmans)
Young's Literal: that the God of our Lord Jesus Christ, the Father of the
glory, may give to you a spirit of wisdom and revelationin the recognitionof
Him,

MANY OTHER TRANSLATIONS KEEP THE CAPITAL ON SPIRIT AND
THOSE WHO TAKE IT OUT STILL DEAL WITH THE HOLY SPIRIT AS
THE SPIRIT OF WISDOM AND REVELATION.
BIBLEHUB RESOURCES
Prayer ForThe Holy Spirit
Ephesians 1:17
T. Croskery
The Ephesiansaints had already receivedthe Spirit, for they had been sealed
by him; but the apostle wishes the Spirit to become a spirit of wisdom and
revelation, for further enlargement in a spiritual sense canonly be realized in
the direction of new knowledge. Some persons sayit is wrong to pray for the
Holy Spirit, as it seems to imply that he has not already come. The apostle
here expresslyprays for the Spirit. Our prayers always acknowledge the
Spirit as alreadycome, and already operating with power in the Church, and
what we desire from time to time is the individual application of his blessings
to our hearts. Similarly, the apostle wishes graceand peace to Churches which
already rejoicedin the experience of both blessings. "Ye have receivedan
unction from the Holy One, and ye know all things." Jesus is the Holy One;
his Spirit is the unction; the knowledge ofall things the result. This unction
imparts the germ and substance of all knowledge. - T.C.
What young believers require to receive
A. F. Muir, M. A.
I. INCREASE OF SPIRITUAL PERCEPTION. Notso much new objects to
contemplate, as clearerand deeperknowledge ofobjects already discerned.
This is attained —
1. Through exercise offaith already possessed. It grows with the using.

2. Through the influence of the Holy Spirit. It assimilates the perceiving
powerto its own nature, and imparts new knowledge ofDivine things. The
powers of the spirit in generalare heightened and extended — "a spirit of
wisdom." Truth not discernible by ordinary human faculties is made known
— "revelation."
II. CLOSER ACQUAINTANCE WITH THEIR LORD. "In the knowledge of
Him." He is the life book we are to study.
III. ACCESS OF DIVINE KNOWLEDGE.
IV. GROWTHIN EXPERIENCE. Amid the vague, new elements that crowd
into their knowledge, certaingreat, centralobjects are to be realized most
intensely.
1. The hope of their calling. Glory, complete salvation, eternal life, etc., are
various aspects ofthis hope, which it is the great objectof Christians to attain.
2. The riches of the glory of the Divine inheritance. The Kingdom of God
grows in vastness, glory, and privilege, the more it is contemplatedand
sought.
3. The Divine resurrectionpower within themselves. The same powerwhich
raisedChrist from the dead, and set Him at the right hand of God, works in
the believer, evokes spiritual life, and sustains and develops it, from grace to
grace, and glory to glory. As they compare their spiritual experience with His
in resurrectionand ascension, theywill have grander realizations of the
nature of the resurrection powerthat is working in themselves, and will trust
it more intelligently and absolutely. There is no limit to this experience.
(A. F. Muir, M. A.)
The presence ofthe Holy Ghostin the soul
W. H. Hutchings, M. A.
I. The two mysteries which exist in the manhood of Christ, and in His mystic
body, exist also in the ransomed soul; the presence ofthe Spirit, and union

with the Sonof God. You may conceive ofthe indwelling of the Spirit in
Christ's human nature. It was spotless:original sin found no place there. In
the foundations of Christ's creatednature, there was no intermingling of the
taint of the Fall. In His birth no sin, in His temptations no inward response.
His soul was the mirror of unsullied holiness, and therefore a fit dwelling
place for the Holy Spirit. But we are conceivedin sin, born in sin, may have
lived in sin, bear still the remains of a corrupt nature, "the flesh lusteth
againstthe Spirit." Who would dare then to speak of the indwelling of
Almighty God the Comforter in our souls, had He not unmistakably affirmed
it? The New Testamentpoints to it as the characteristic gloryof Christian life.
The Spirit, who first dwelt in Jesus in His fulness, extends His presence to all
in union with that manhood. As the little cloud about the size of a man's hand,
when it rose up into the heavens, spreaditself out over the whole sky, and
there was an abundance of rain, so the AscendedLord gathers His Saints
around Him, and pours down upon the parched earth streams of Divine Life.
Eachsoul in grace is a partakerof the Divine Nature. The pure nature of
Christ is the instrument of the Spirit in the soul. There is in every baptized
soul, not only the indwelling of the Comforter, but a jet of the Life of Jesus,
through which the transformation of our nature is being accomplished, and
His charactergradually impressed.
II. Again, the expansionof the Church into the world finds its counterpart in
the progressive developmentof the Kingdom of God within the soul. The same
vital principles in both, if permitted to put themselves forth, will overcome all
opposing forces. Of the Kingdom of God, it is said, the gates ofhell shall not
prevail againstit. This may be true, too, of the reign of Christ in the soul. The
Kingdom of God within has its persecutions to pass through. At its secret
beginning, the whole of nature is in revolt; but if we are steadfast, gracewill
finally gainthe ascendency, andsit in calm possessionofthe throne. The
command of the Church, to disciple all nations, is only by degrees
accomplished;so the leavenof grace in the soul will only gradually penetrate
into our whole being, and in the end produce "the measure of the stature of
the fulness of Christ." The treasure of Divine truth, which the Spirit unfolds
in the understanding, we will now consider. The understanding, through the
Fall, is in a state of darkness as to supernatural things. Reasonand conscience

are two lights which "rule the night." They are the only guides by which we
find our path. The understanding being thus overclouded, much of the sin
that is committed may be tracedup to some error in this faculty. The Holy
Spirit, as the Illuminator, dispels the darkness, andamplifies the view,
correcting and ennobling the natural faculty with the grace of faith, and the
gifts of wisdom, understanding, knowledge, andcounsel. Faith is the dawn
upon the soul of a supernatural world. It is the first fissure through the cloud.
It may be only like the breaking of the day, an imperfect view, like the glimpse
of the blind man, the sight of "men as trees, walking";yet it is a revelation of
the Invisible. The Invisible becomes a reality. Hence the gift of faith is the one
the Spirit employs againstthe adversary. It is with the shield of faith we are to
"quench all the fiery darts of the wicked," whomwe must "resiststeadfastin
the faith." Why is faith the chosenengine againstthe Evil One, the shield of
our spiritual armour? It is because through it a new set of motives is brought
to bear upon our conduct. Forinstance: a temptation awaits us; the flesh is
weak, and some powerful influence is required to prevent a fall. Faith supplies
it. In the early stage ofthe spiritual life, the thought comes, "There is heaven;
if I commit this sin, I may lose it"; or fear is excited; "Here is hell; if I commit
sin, I may fall into it." If there is a deeper life. the thought of the Cross of
Jesus and His constraining love will be felt; "If I commit this sin, I shall be
crucifying Him afresh." The light of faith furnishing motives which act either
upon our fears or hopes, or rekindle our love, fulfils the office of a shield in
the day of battle. Besides this grace, the Holy Spirit provides certain gifts
which complete His work in the understanding, and are auxiliary to Divine
faith. When the apostle usedthe words of the text, he was praying not simply
for generalenlightenment, but that his converts might possessand develop
certain specific forms of spiritual knowledge. The gift of wisdom is the chief of
the sevengifts of the Holy Spirit. St. Paul prays that the Ephesians may be
endued with "the spirit of wisdom"; and Isaiah places it first, when he
enumerates the gifts as they dwelt in our Lord. It is the highest quality which
the Spirit bestows. The apostle links with the spirit of "wisdom" that of
"revelation." This may correspondwith the gift of understanding, for it is a
spiritual insight into the mysteries of the kingdom of grace. The gift of
knowledge is another form of light, having for its object not God and His
perfections, nor the mysteries of grace, but God as He is seenin created

things. It discloses His designs in them, what they are in themselves, what
purposes they are intended to fulfil, what portions of His being they reflect,
how they may be enlisted in His service, and brought through our
instrumentality to minister to His glory, how they may be rightfully used or
enjoyed. This gift, too, is important as it relates to our inner life. Self-
knowledge is obtained through it. The gift of counselcompletes our
intellectual equipment. Its name describes its nature. It guides the soul in the
choice of the best means to be used for arriving at the desired end. It seeks
advice from all past occurrences;teaching us how to use our falls, the various
remedies to which we have been directed to resort, those which have best
suited our disposition, what have been the occasions ofsin, what the results,
— in short, the gift of counseltreasures up all the complex experiences of the
spiritual life, and puts them to account. There are two thoughts which suggest
appropriate lessons onthis part of our subject. If it be true, that the Holy
Ghostdwells within us; that eachone is a temple of His presence, and a
member of Christ; that our understanding is now replete with such wonderful
powers, supplied with Divine lights for the removal of the darkness which sin
has occasioned;that the same gifts which the mind of Christ possesses,are in
their measure communicated to all His brethren: then, surely, sin committed
in such a state, will have a specialheinousness aboutit. Hence there is a more
minute inspectionof sin in the new dispensation. The inward presence brings
up to light inward sin. What a thought to influence our conduct, "I am the
temple of God!" The rebuke of the apostle is not now unnecessary, orout of
date — "know ye not that the Spirit of God dwelleth in you?" Another
practicalconclusionis to be drawn from what has been said. Life is
manifested by action. A Divine life will be manifestedby actions which exceed
the powerof nature. If I possess this life, I am thereby rendered capable of
doing works which shall be pleasing to God. Grace, as a new principle of
action, enables me to do works, which, by nature, I could not do. A
supernatural life bestows onmy actions a new value, so that they partake of
the Eternity of God. The presence of the Holy Spirit imparts to them, when
they are wrought in grace, and with a pure intention for God's glory, an
imperishable character. "Theyare wrought in God."
(W. H. Hutchings, M. A.)

Growth in spiritual knowledge
A. J. Parry.
I. THE MEANS WHEREBYTHIS KNOWLEDGE IS ATTAINED. "The
spirit of wisdom and revelation." Here are two things — the spirit of wisdom
and the spirit of revelation. This "spirit of revelation" I understand to mean
"inspiration." The prayer for its bestowmentupon the Ephesian Church was
in effecta prayer for the multiplication of its prophets, the then accredited
guides and instructors of the Church, in the absence ofthe apostle, in all that
related to spiritual matters. The spirit of revelation, however, is not a need of
the Church now since it has the "revelationof the spirit," for where the
revelation of the spirit is, there can be no need for the "spirit of revelation."
But the spirit of wisdom is still a need of the Church, and will ever form one of
its first necessities.
1. To secure an attitude of firm, unflinching faith in this revelation. Just as the
force by which the earth is hurled along in its ceaseless coursethrough space
has never succeededin overcoming the force by which it is kept in its orbit, so
the spirit of wisdom in the Church will ever prevent the centrifugalforce of
free thought and free criticism from overcoming the centripetal force of faith
in the Divine revelation, humanity's moral sun, the source of its spiritual life
and glory.
2. It is not alone in relation to the attitude we are to assume towards God's
Word, in view of the modern spirit of unsparing, not to sayreckless, criticism,
that the spirit of wisdom is needed. It is needed also as the powerby which
alone we shall be able to unlock the spiritual secrets ofthat Word, to explore
its hidden treasures, to take in fully and sympathetically its deepestteachings.
II. WE COME NOW TO CONSIDER THE SECOND DIVISION OF THE
SUBJECT OF THE TEXT, NAMELY, THE OBJECT TO WHOM THIS
SPIRITUAL ENLIGHTENMENT RELATES — "GOD." It is "the spirit of
wisdom and revelationin the knowledge ofHim," "Him" as describedin the
preceding part of the verse. The full purport of this expressionin reference to

the Ephesians will be better understood if we remember that they had until
very recently been heathens. It is thus reasonable to suppose that their
conceptions ofGod were very defective. They had not as yet succeededin
entirely divesting their minds of the low, degrading notions of God with which
their heathen training had impressedthem. They had still much to learn
concerning His nature and character. They had constantneed of instruction
whereby their notions of Him might be purified and elevated. Hence the
prayer that they might have the spirit of wisdom and revelation in the
knowledge ofHim. Further, the apostle indicates the particular aspectof the
Divine characterupon which they were to seek further enlightenment — "the
God of our Lord Jesus Christ and the Father of glory." It is a description of
God that covers the whole ground of His redemptive relation to men. And it is
God in this inexpressibly glorious aspectof His characterthat the text
represents as the great objectof Christian knowledge.It is that the Ephesian
believers might have a more abundant entrance into the transcendentglories
and the ineffable joy of this truth, that the apostle prays that they might have
the spirit of wisdom and revelation.
III. WE NOW COME TO THE CONSIDERATION OF THE THIRD
TRUTH INDICATED BY THE TEXT, NAMELY, THE FURTHER
EXPERIENCES OF SPIRITUALTHINGS TO WHICH THIS
KNOWLEDGE OF GOD CONDUCES. The apostle specifiesin the text and
the next verse three things, to the right and full apprehension of which we
come "through the knowledge ofHim." These are — "the hope of His
calling," "the riches of the glory of His inheritance in the saints," and "the
exceeding greatnessofHis powerto usward" and Christward. The first
includes God's purpose in relation to men — to call them into glory. The
secondrefers to the glory that shall accrue to Himself through men thus
glorified. The third refers to the transcendentcharacter of the means adopted
to secure these glorious ends. Here are three matters of knowledge arrived at
by the enlightenment of the understanding through the knowledge ofHim.
They are matters of transcendentglory, and sweepthe whole horizon of our
salvation. Yes, we are to come into the full meaning of these superlative truths
through our knowledge ofGod, as the God of our Lord Jesus Christ, the
Father of glory. The Divine Being, thus apprehended, is the higher plane from

which alone the full glory of our salvationcan be viewed and comprehended.
It forms our coignof vantage for the attainment of an adequate conceptionof
at leastthree things respecting this salvation.
1. The grandeur of its aim both as regards the individual and the race.
2. It is as viewed from this higher plane of spiritual knowledge thatthe infinite
reasonablenessofthis munificent gift of grace and love will reveal itself to the
mind.
3. Again, we notice that the knowledge ofGod is our vantage ground for
understanding the infallible certainty of the accomplishmentof these great
ends. From this standpoint we enter into the full apprehension of the
exceeding greatnessofHis power. Whateverfear or doubt may perplex the
mind regarding the realization of the redemptive scheme, onthe score ofthe
grandeur of its aim and comprehensiveness ofits scope, and the vastness of
the difficulties in its way, will vanish in the light of this apprehension of the
exceeding greatnessofHis power. This powercovers every difficulty, is, in
fact, illimitable and absolute in relation to the Divine purposes. He whose eyes
have been enlightened knows this, and in this knowledge rests in unshaken
tranquility.
(A. J. Parry.)
The spirit of wisdom
Paul Bayne.
1. We must so considerGod, when we come to Him in prayer, as to see Him in
what we desire. St. Paul when about to pray for these Ephesians who had
believed on Christ, and to seek the glorious gifts of the Spirit which might help
them to know the glory reservedfor them, sets Godbefore him as the Godof
that Christ whom they had now receivedby faith into their hearts, and the
Father of all glory: both of which considerations strengthenedhis faith; for he
could not think that God, the God of Christ, would be wanting to those who
were Christ's, or that the Father of all glory would deny those glorious gifts

which he was about to ask Him to increase. So here is a lessonfor all. Wouldst
thou have remissionof sin? Considerof God as a God with whom there is
plenty of redemption or forgiveness. Wouldstthou have ease in any misery
and grief? Considerof Him as a Fatherof all mercy and consolation, when
thou comestto Him; this strengthens faith, and inflames affection. We seek
things more securely, whenwe know them to be where we are looking for
them; and we follow them more affectionately, when (so to speak)we see them
before us.
2. Even true believers have greatwant of heavenly wisdom. They have it in a
certain measure;but fall far short of what may be attained.(1) Let us labour
to find this want in ourselves, and to see our folly, that we may be made
wise.(2)Let us not be dismayed by our lack of wisdom. Things are not begun
and perfectedat once. Wisdom must rise from one degree to another in us.
3. We need light as wellas wisdom. To have inward faculty of seeing is one
thing: to have outward light, by means of which to see, is another. Light must
come to light before we can see;the light in the eye must meet with the
outward light of the sun, or a candle, or some other lightsome body, or
nothing is perceived: so the light of wisdom which is in the soul must have
shining to it this light of revelation, which makes manifestthings spiritual; or
else, be our sight never so quick, we shall be environed with darkness. The
Spirit, therefore, is fitly comparedwith fire, which has not only heat resolving
numbness and making stiff joints active, but also has light grateful to the eye
of the body: so the Spirit has both love which warms our frozen hearts and
affections, and also this light of revelationwhich delights the eye of the
understanding and manifests heavenly things to its view.
4. It is God, by the Spirit of Christ, who works in us all true wisdom. It is not
pregnancy of natural wit that can make us wise unto salvation, nor ripeness of
years:but "the inspiration of the Almighty giveth understanding." Yet we do
attain ripeness of wisdom, under God, by the due use of means.(1)One day
teachethanother. As a man grows older, he ought to grow wiser.(2)He tastes,
as we say, many waters;finding by experience the good in some things, the
evils in others.(3)He becomes graduallyweanedfrom his youthful lusts which,
like a back bias, drew after themselves the understanding. We see, then, to

whom we must give all thanks for whatever wisdom we have received, and to
whom we must fly for the increase of it — even to God, who gives it
plentifully, and upbraideth not.
(Paul Bayne.)
Worldly wisdom worthless
Author of, The Harvest of a Quiet Eye.
What does the philosophy of the Agnostic for the despairs of the sinking
human soul? Hear the sadsumming up of one of the votaries of the cold
wisdom of the world, which "knows not God." It is that of ProfessorClifford,
dying early, with this sadword on his lips, "My researcheshave revealedto
me a soulless universe, lookeddownupon by a godless heaven."
(Author of "The Harvest of a Quiet Eye.)
We are nothing without God's wisdom in us
Mrs. Prosser.
"See how much they think of me!" saida lantern to some dips that were
hanging, on a nail close by. "The master says he doesn't know what he should
do without me these dark nights." "No doubt," said the candle; "but he'd sing
a different song if it weren't for one of us inside of you. Did it never occurto
you, friend, that you wouldn't be of the leastuse to anybody if our light didn't
shine through you?"
(Mrs. Prosser.)
The eyes of your understanding being enlightened
Spiritual eye salve;or, the benefit of illumination
T. Manton, D. D.

The specialgrace here prayed for is illumination.
I. THE EYE IS THE MOST EXCELLENT ORGAN OF SENSE.In a clear
eye, the lookerseeshis ownimage; so God, in a sanctified understanding, sees
a limited resemblance ofHis infinite Self. God has settwo lids to defend the
corporaleye from annoyance;and, in like manner, He has given faith and
hope, to shelter the understanding.
1. The situation of this spiritual eye is in the soul. God, framing man's soul,
planted in it two faculties:the superior, that is the understanding, which
perceiveth and judgeth; the inferior, that is the will, which being informed of
the other, accordinglyfollows or flies, choosethorrefuseth. The Scripture,
favouring the simplest capacity, compares these two powers of the soulto two
known parts of the body: the understanding to the eye, the affections to the
foot — the eye directing, the foot walking. Every man is naturally born blind
and lame: as Zedekiah, captivated to the king of Babylon; first they "put out
his eyes" (2 Kings 25:7), and then they lamed his feetwith fetters of brass. So
is every man by nature, and therefore easilymade a slave to the king of
infernal Babylon, if the mercy of Christ should not redeem him. This
considerationreachethforth to us two uses;the one of instruction, the other of
reprehension: —(1) This teachethus to desire in the first place the
enlightening of our eyes;and then after, the strengthening of our feet.(2)This
reprehends a common fashion of many auditors. When the preacherbegins to
analyse his text, and to open the points of doctrine, to inform the
understanding, they lend him very cold attention. Your affections are stirred
in vain without a precedent illumination of your souls. You must know to do
before you can do what you know. And indeed he that attends only to
exhortation, and not to instruction, seems to build more upon man's zeal than
God's Word.
2. I come from the situation to the qualification of this spiritual eye:
"enlightened." Forthis blessing the apostle prays to the "Fatherof lights,
from whom comes everygoodand perfect gift" (James 1:17): from Him, and
from Him only, comes this grace ofillumination. I cannot leave this excellent
organ, the eye, till I have showedyou two things:

(1)The dangerof spiritual blindness;
(2)The means to cure it.Spiritual blindness shall appear the more perilous, if
we compare it with natural. The body's eye may be better sparedthan the
soul's; as to want the eyes of angels is far worse than to want the eyes of
beasts. The want of corporal sight is often good, not evil: evil in the sense, and
goodin the consequence. He may the better intend heavenly things, that sees
no earthly to draw him away. Many a man's eye hath done him hurt (Genesis
6:4). Besides, the bodily blind feels and acknowledgethhis want of sight; but
the spiritually blind thinks that none have clearereyes than himself. He that
wants corporaleyes blesseththem that see;this man derides and despiseth
them (John 9:41). The blind in body is commonly led either by his servant, or
his wife, or his dog: there may be yet some respectin these guides. But the
blind in soul is led by the world, which should be his servant, is his traitor.
Now the means to clearthis eye is to get it a knowledge ofGod, of ourselves.
That the eye may be cured, this knowledge must be procured. Now God must
be known by His works, His word, and His Spirit.
II. We have now done with the organof seeing, the understanding, or soul's
eye: let us come to THE OBJECT TO BE SEEN, "the hope of His calling, and
the riches of the glory of God's inheritance in the saints." The object is clear
and transparent to a sanctified eye. The philosophers propound six necessary
occurrencesto our perfect seeing;and you shall see them all here met: —
1. Firmness or gooddisposition of the organthat seeth. A rolling eye beholds
nothing perfectly. A Dinah's eye is the prologue to a ravished soul.
2. The spectacle must be objectedto the sight: the eye cannot pierce into
penetralia terrae, or sublimia caeli;nor can the understanding see into these
supernatural joys, unless the Lord object them to it. Hence it is that many
neglectfully pass by (sine lumine lumen) the light, for want of eyes to regardit.
3. That there be a proportional distance betwixt the organand the object:
neither too near, nor too far off. A bright thing held too near the sight
confounds it: be it never so bright, if too far off, it cannot discern it. Godhath
sweetlyordered and compounded this difference. Those everlasting joys are
not close by our eyes, lestthe glory should swallow us up; for mortal eyes

cannot behold immortal things, nor our corruptible sight see steadfastlythat
eternal splendour.
4. It is required that the objectedmatter be substantial; not altogether
diaphanous and transparent, but massy, and of a solid being. But this object
here proposedis no empty chimera, or imaginary, translucent, airy shadow,
but substantial: "the hope of God's calling, and a glorious inheritance"; which
though nature's dull eye cannot reach, faith's eye sees perfectly.
5. Clearnessofspace betwixt the organand the object;for the interposition of
some thick and gross body prevents the faculty of the eye. The quickesteye
cannot see through hills; and a crass cloudis able to hide the sun from us at
noonday.
6. Lastly, the object must be stable and firm, for if it move too swiftly, it
dazzleth the eye, and cannotbe truly (according to the perfect form of it)
beholden.
(T. Manton, D. D.)
The eyes of the understanding
M. Rainsford. B. A.
Already, as believers in Christ, we are entitled in Him to all the spiritual
blessing and Divine fulness laid up in Him; but for a fuller revelation of Him
and of them the apostle prays. If we may use an illustration, it is as if a man
were takenduring the night to some lofty eminence shrouded in darkness and
mystery. Suppose him surrounded on every side by a landscape of surpassing
beauty and glory as yet unseen. But presently the morning dawns, the sun
arises, the shadows flee away, the mists disperse in all directions, rolling up
the mountain side in curling wreaths, and disclosing to the man's delighted
vision the glories of the inheritance that unfolds itself. Such is the case before
the apostle's mind.
(M. Rainsford. B. A.)

The eye open to spiritual things
Paul Bayne.
To grow up in the acknowledging ofChrist is the way to attain fuller measure
of the Spirit in every kind. Everything which respects life or godliness is said
to begiven us through the knowledge oracknowledging ofChrist. When we
first come to know Him as the truth is in Him, we partake according to our
measure in His Spirit; when we grow to behold Him as in a mirror or glass,
more clearly, we are turned into the same glorious image by the Spirit of the
Lord more and more; when we shall see Him and know Him evidently and
fully, we shall be as He is. The more we know Him, the more fully He dwells in
us, the more we enjoy the influence of His Spirit; even as this bodily sun, the
nearer it approaches to us, the more we have the light and heat of it.
1. They whose spiritual sight is restored, have need still to depend upon God,
that their eyes may be more and more enlightened by Him. As it is with bodily
sicknesses, whenwe recoverfrom them, health comes not all at once, but by
ounces (as we say): so in spiritual. When God raises us up from our death, we
neither are fully sanctified, nor yet fully enlightened; it is with us as with the
blind man (Mark 8:24); we see, but confusedly and indistinctly. Now this
enlightening comprehends these four things, which we have still need to ask
God for.(1) The removal of those things which impede our sight. Mists of
ignorance. Clouds of lust. Veils of hardness of heart.(2) The inward light of
knowledge augmentedin us.(3) The light of revelation.(4)A direction and
application of the mind's eye, to behold spiritual things. If the natural man
and all his faculties move in God, much more the spiritual. Godis saidto
make the eye seeing, and the earhearing; i.e., not only to create them, but
govern and apply them to what they do; otherwise we might be like Hagar,
not seeing that which was before our eyes. Even as it is not so much the eye
that sees, as the soul in and by the eye, whence it is that if the mind be
abstractedin serious thought, men see not that which is before them; so it is
not so much the eye of our understanding, as the Spirit of Christ, which is the
soul of all the Body Mystical, which causes sightin us.

2. Even true believers know not at first, in any measure, those hopes which are
kept in heaven for them.(1) The reasonwhy these hopes are not fully known is
partly because of their excellence, and the abundant light which is in them.(2)
The weak sightof younglings in Christianity, is not proportioned and fitted as
yet to so high an object as this. Bring the light of a candle near to the natural
babe, and it cannotendure to look up againstit.(3) Even as children are so
takenup with their childish affairs, that they cannotbring themselves to the
serious considerationofmore important matters; so believers are long so
carnally affectedthat they cannotset themselves steadilyto this
contemplation.(4)As those possessedofvaluable earthly goods are
surrounded by crafty companions who will keepthem from knowing the value
of things belonging to them; so the devil tries hard to keepus hoodwinkedthis
way.
3. There is no grounded hope, but of such things as God has calledus to
obtain.(1) This calling is such a revealing of His grace within our heart, as
makes us come to Him and follow Him for the obtaining of life through
Christ.(2) To those called, God reveals His will. We may know that we are
calledif our hearts answerGod, and our wills respond to the indications of
His will.
4. The inheritance kept for us is abundantly glorious. We are passing through
this vale of misery to an excellenteternal weightof glory. Let this draw up our
hearts. Riches and glory, what do they not with mortal men? But, alas, these
worldly riches and glorious dignities are but pictures, not having the
substance of what they show for. Men will sue upon their knees to recover
small inheritances on earth. While time lasts, seek this inheritance. Let us
think what a heart break it is to a man when he finds that by some default he
has forfeited some earthly matters which he might have held had he been
wary; but what a grief and confusionwill this cause, whenmen shall see that
through carelessnessthey have lost an everlasting inheritance of glory which
they might have attained. There is but one life betweenus and possession;why
should we be so negligentas we are?
5. It is to the saints that this inheritance belongs — those who are not only
cleansedfrom the guilt of dead works, but by the Spirit of Christ renewedto

true holiness.(1)See how those deceive themselves who expect to be saved, but
love not holiness; who love to live after their ignorance and lusts, and mock at
men who will not run to the same excess ofriot that they do. Know this, that
just as wise men will not leave their substance to the children of an adulteress,
so God will never give thee the inheritance of glory while thou continuest a
child of this world, loving nothing so much as its pleasures, pomps, and
profits.(2) Labour for holiness. True holiness is not a goodnature, nor moral
justice, nor external professionof religion so far as fits in with our own will.
No; where we first renounce our will, there we first begin to be holy. We must
strike at the root, by getting purged of sin, and seeking allthings from God.
(Paul Bayne.)
The seatof the spiritual eye
C. H. Spurgeon.
I see there is a rendering of the text which runs thus, "The eyes of your heart
being enlightened," and it strikes me that this version has about it the
appearance ofbeing the correctone, because Divine things are usually better
seenby the heart than by the understanding. There are a thousand things
which God has revealedwhich we shall never understand, and yet we can
know them by a loving, trustful experience. Our Saviour says, "Blessedare
the pure in heart, for they shall see God." The purifying of the heart is the
enlightening of the spiritual eye. Strange as it may seem, the true eye of the
renewedman is seatedrather in the heart than in the head: holy affections
enable us to see, and as far as possible to understand Divine things.
(C. H. Spurgeon.)
Universal need of enlightenment
C. H. Spurgeon.

This prayer was offeredfor Christians. He who sees mostneeds to have his
eyes enlightened to see more, for how little as yet of the glory of God have any
of us beheld! Even that favoured pilgrim who has been led by the shepherds to
the top of Mount Clear, to stand there with telescopic glassand gaze into the
glories of Immanuel's land, has yet only commencedto perceive the things
which God has prepared for them that love Him. I pray God that if we do
already see, we may see more, until our eye shall be so strengthenedthat the
light of the New Jerusalemshallnot be too strong for us, but amid the
splendour of God which outshines the sun we shall find ourselves at home. But
if believers need to have their eyes enlightened, how much more must those
who are unconverted. They are altogetherblinded, and consequentlytheir
need of enlightenment is far greater. Theywere born blind, and the godof this
world takes care yet further to darken their minds. Around them there broods
a sevenfoldmidnight, the gloomof spiritual death. "Theymeet with darkness
in the daytime, and grope in the noonday as in the night." O blind eye, may
Jesus touch thee!
(C. H. Spurgeon.)
The eyes of understanding
Myra used to be entertained by her grandfather, who likenedher to a fresh
bud, that would soonburst into a flower, and himself to a faded leaf, which
was almostready to fall from the tree. One day, after Myra had takena
pleasantwalk with her grandfather, she sat down with her mother, and then
they talkedtogetherin the following manner: "I wish I had grandfather's
eyes, mother! What canyou possibly want with the eyes of your grandfather,
Myra?" "Oh, if I had his eyes I should see all that he sees whenwe are
walking together;but now I cannotsee half as much as he does." — "How is
that, when you are young and he is old. He often says that his sight is not what
it used to be; and though the Bible is in large print, he is obliged to use
spectacles." "Yes, mother, but for all that he can see more than I can." "Tell
me what you mean, my child, for I do not understand you." "Why, when we
walk out in the fields and lanes, let us look at what we will, he says he sees the

goodness ofGodin everything." "Ah, Myra! it's not grandfather's eyes, but
grandfather's faith that you want. Pray to God to open the eyes of your
understanding, to give you a heart to love and trust Him, and you will then see
Him, not only in all the works of His hand, but in all the events of life."
Spiritual enlightenment
F. F. Trench.
"I remember once being present," says Captain BasilHall, "ata meeting of
the GeologicalSociety, whena bottle was produced which was saidto contain
certain zoophytes (delicate water animals, having the form of plants). It was
handed round in the first instance among the initiated on the foremost
benches, who commentedfreely with one another on the forms of the animals
in the fluid: but when it came to our hands, we could discovernothing in the
bottle but the most limpid fluid, without any trace, so far as our eyes could
make out, of animals dead or alive, the whole appearing absolutely
transparent. The surprise of the ignorant at seeing nothing was only equal to
that of the learned, who saw so much to admire. Nor was it till we were
specificallyinstructed what it was we were to look for, and the shape, size, and
generalaspectofthe zoophytes pointed out, that our understandings began to
cooperate withour eyesightin peopling the fluid, which, up to that moment,
had seemedperfectly uninhabited. The wonder then was, how we could
possibly have omitted seeing objects now so palpable." How many are the
things which appear to the illuminated Christian to be palpably revealed,
which the unconverted cannot discoverto have any place at all in the
Scriptures of Truth; and how very much surprised does he feel, that he could
ever have at any former time overlookedthem!
(F. F. Trench.)
What is the hope of His calling
The hope of His calling

M. Rainsford, B. A.
Dwellfor a moment on —
1. The ground of this hope. His calling!May He not do as He will with His
own?
2. The grace of this hope. "The Godof all grace has calledus to His eternal
glory by Christ Jesus" (1 Peter5:10). When the Lord Jesus Christ "called
blind Bartimeus" (Matthew 20:32), He also "commanded him to be called"
(Mark 10:29);and He further commanded him to be brought unto Him (Luke
18:40). And thus it was with our apostle himself. "It pleasedGod, who
separatedme from my mother's womb, and calledme by His grace, to reveal
His Sonin me" (Galatians 1:15).
3. The objects of this hope. "Whom He did foreknow, them He also did
predestinate to be conformed to the image of His Son, that He might be the
first born among many brethren. Moreover, whomHe did predestinate, them
He also called: and whom He called, them He also justified: and whom He
justified, them He also glorified" (Romans 8:29, 30).
4. The subject of this hope. "Christ in you, the hope of glory: whom we
preach, warning every man, and teaching every man in all wisdom; that we
may present every man perfect in Christ Jesus" (Colossians 1:27, 28).
(M. Rainsford, B. A.)
The hope of His calling
R. J. McGhee, M. A.
This may be taken either in the sense ofthe hope which God inspires into the
hearts of His people, by the Spirit; or it may be takenfor the objectof hope.
In either case it is scriptural, and might be suitable in this passage;the first
includes the second, forwhen that hope which the Spirit inspires is given to
the heart, the "hope laid up for it in heaven" is the object of its anticipation. I
therefore take this as being the fullest sense:as the hope to which He calls His

people, that is the hope which those who are calledby the Lord are privileged
to possessand enjoy. God works in the mind, through the medium of its
natural feelings. Hope is the great, animating principle of all human conduct.
Hope is the expectationof a goodto be attained, founded on a belief that we
can attain it.
I. THE NATURE OF GOD'S CALLING.
1. It is a calling to peace (Colossians3:15).
2. Through peace to hope. Called to inherit a blessing, and so to hope for the
inheritance (1 Peter3:9).
3. It is a sure calling. Those who are calledby the Spirit of God are never left
to perish.
II. WHAT IS THE HOPE FOUNDED UPON THIS?
1. It is a hope that springs from faith. Founded on the belief of the truth — the
only sure foundation.
2. A soberhope, drawn from the source of God's truth. The hope of the
gospel.
(R. J. McGhee, M. A.)
The three whats
C. H. Spurgeon.
I. WHAT IS TO SEEN AND KNOWN ACCORDING TO THE TEXT? Three
"whats."
1. What is the hope of His calling? Brethren, let me describe the hope of those
of us who have come out to walk by faith in Christ Jesus. We have already
obtained enough abundantly to reward us for obedience to the call, and even
if nothing were shut up in the closedhand of Hope, her open hand has greatly
enriched us. Christian man, you have in possessionalreadythe forgiveness of
your sin, acceptancein Christ, adoption into the Divine family, and the

nature, rank, and rights of a child of God. Still our main possessionlies in
hope. We carry a bag of spending money in our hands, but the bulk of our
wealth is depositedin the Bank of Hope. What then is the Christian's hope?(1)
He hopes and believes that he shall be under Divine protection foreverand
ever, that he shall be the objectof Divine love time out of mind, and when
time shall be no more. He expects a stormy voyage, but because Christ is at
the helm he hopes to come to the fair havens at the last. Sustained by this hope
he dreads no labours and fears no difficulties.(2) We hope also, and have good
ground for it, that after death at the day of judgment we shall have, as we
believe we have now, a perfectjustification.(3) We hope also for absolute
perfection. The God who has changed our hearts will continue the goodwork
of sanctificationtill He has taken every sin out of us, every desire for sin,
every possibility of sin.(4) We hope also that this body of ours will be
perfected. Raised— changed, but still the same as to identity. Perpetual
youth.(5) We hope that being thus clearedin judgment and made thus
absolutely perfect, we shall forever enjoy infinite happiness. We do not know
what form the joys of eternity will take, but they will take such form as shall
make us the most happy.(6) Nor even now have we come to an end, for
something more yet remains. You say, "Canmore be?" Yes, we expect forever
to be in a condition of power, and honour, and relationship to God. This is the
hope of our calling.
2. What are the riches of the glory of His inheritance in the saints?(1)He has
spent riches of love upon them, for He loves them, poor as they are, and sick
and sorry as they often are.(2)Moreover, the Lord has spent a wealth of
wisdom on His saints. This enhances their value in His eyes.(3)He has
expended a life of suffering upon them.(4) There comes greatgloryto God
from the workmanshipwhich He puts into His people. An artisan can put into
a small piece of iron, of no worth at all, so much labour that it shall be valued
at scores ofpounds, and the Triune God can expend so much workmanship
upon our poor nature that a man shall be more precious than the gold of
Ophir. Valued thus, the Lord may well speak of"the riches of the glory of His
inheritance in the saints."
3. What is the exceeding greatnessofHis power to usward who believe? Now,
learn ye this and know it — that in the conversion, preservation, and salvation

of any one personGod exhibits as great poweras He manifested when He
raisedJesus Christ from the dead and setHim at His own right hand in the
heavenly places. The salvationof no man in the world is by his own strength.
It is by the power of God, "forwe are His workmanship."
II. WHY WE WISH YOU TO SEE AND KNOW ALL THIS.
1. That you may not neglectit, nor set anything in competition with it.
2. That you may see where your hope lies. Notin being your own any more,
but in being the Lord's. If you are His, He will take care of you.
3. That you may not doubt, or despond, or despair, but castyourselves before
the incarnate God, and let Him save you.
(C. H. Spurgeon.)
Spiritual enlightenment
R. S. Candlish, D. D.
1. The source of spiritual enlightenment is God.
2. The agencyis that of the Holy Spirit.
3. The end sought is the owning of the glory of God. For the marginal reading
seems preferable here. "Forthe acknowledgment" ofGod, that in this whole
matter He may be known, owned, glorified, is this prayer for the
enlightenment of His people offered. But now, what is it that in terms of this
apostolic prayer we are thus to know? Three things are specified, embracing
three aspects ofthe religious life.
I. "WHAT IS THE HOPE OF HIS CALLING." The hopefulness of God's
calling; what hope there is in it; how full of hope it is.
1. Considerwho it is who calls, and in what character. God, in the character
of the God of our Lord Jesus Christ, the Fatherof glory; the God who gives
grace and glory.

2. Considerwho are called. Men; all men, such as they are.
3. Considerthe nature of this calling.(1)The calling of God is hopeful; there is
hope in it for sinners, because it is on the one hand absolutely free, and on the
other hand peremptorily sovereignand commanding.(2) The calling of God is
hopeful, because it is on the one hand earnest, in the way of persuasion;and
on the other hand effectual, as implying a Divine work of renewalin the will
within,(3) The calling of God is hopeful, because it is, on the one hand
righteous, and on the other hand holy: righteous, as proceeding upon
provision made for the righteousness ofGod, the righteousness ofHis
characterand government being maintained without compromise; holy, as
making provision for our becoming personally righteous — upright, pure,
holy.
4. There is hope in this calling of God; as being on the one hand sure on His
part, and on the other hand capable of being made sure on our part.
II. "WHAT ARE THE RICHES OF THE GLORY OF HIS INHERITANCE
IS THE SAINTS";its rich glory; its glorious richness. God takes us to be His
inheritance.
III. "AND WHAT IS THE EXCEEDING GREATNESS OF HIS POWER TO
USWARD WHO BELIEVE." That is the third thing to be known. And here
the apostle gives us a measure. It is "according to the working," etc. It is a
measure of amazing compass. It is nothing short of this, that you who believe
may rely and reckonupon the powerof Godas available on your behalf, to
the full extent of its exercise onbehalf of Christ; in His victory over death, His
resurrectionto life, His ascensionto the right hand of God, and His investiture
with dominion over all. Application:
1. The knowledge for which Paul prays is altogetherDivine; coming from a
Divine source, through a Divine agency, for a Divine end. It is meant to be a
knowledge both assuredand assuring. But it cannot be so unless these
conditions of it are duly observed.
2. The highest point in this threefold knowledge ofGod is the centre, and that
implies your being His saints, His holy ones. It must be as His holy ones that

you reachand realize the knowledge ofthe riches of the glory of His
inheritance in you. Let no false humility come in here.
3. The exceeding greatness ofGod's poweris put forth in your exercising
faith: it is "to usward who believe."
(R. S. Candlish, D. D.)
PRECEPTAUSTIN RESOURCES
PAUL PRAYS FOR THE
SAINTS AT EPHESUS
May give (1325)(didomi) means to give basedon a decisionof the will of giver
no merit of recipient and thus cancarry the ideas of bestow, grant. Paul prays
that God might give the spirit of wisdom and revelationto the Ephesians. Note
that some Greek sources state thatgive is in the optative mood, which
expresses a wishor desire in prayer (as in 2Th3:16, Ro 15:5, 2Ti 1:16,18)
A spirit (4151)(pneuma) could be either the Holy Spirit or the spirit of man.
A compromise interpretation is that it refers to the spirit of man indwelt by
the Spirit of God so that they will have spiritual wisdom and revelationfrom
Him as result of Spirit’s work within their human spirit.
Wisdom (4678)(sophia [word study]) apply the knowledge ofGod's will to
life's situations. Wisdom enables one to perceive reality accurately. Wisdomis
not just ''head'' knowledge but knowledge thathas sifted down into the heart
and which affects daily life. Wisdom is the know-how to apply the revealed
spiritual truths to one's daily life. Wisdom is the ability to judge correctlyand
to follow the best course of action, basedon knowledge andunderstanding.

Revelation(602)(apokalupsis [word study] from from apó = from + kalúpto =
cover, conceal)is an unveiling of something hidden. Here apokalupsis deals
with God's imparting knowledge to us (Wisdom is proper use of this
knowledge in daily living). Revelationconveys the idea of "taking the lid off"
and means to remove the coverand expose to open view that which was
heretofore not visible, known or disclosed. It means to make manifest or
reveala thing previously secretor unknown.
Revelationhas to do with the imparting of knowledge (in context) of spiritual
things whereas wisdomhas to do with the proper use of such knowledge in
our daily lives.
Originally in secularGreek apokalupsis wasnot an especiallyreligious word
(other words were used in secularGreek to designate divine revelations)but
meant simply the disclosure ofany fact. It was usedto mean "uncovering" as
of one's head. It was used to describe the "disclosing"ofhidden springs. In
contrastapokalupsis as usedin the NT always has theologicalmeaning.
R W Dale - Ephesian Christians had already Divine illumination, or they
would not have been Christians at all; but Paul prayed that the Divine Spirit
who dwelt in them would make their vision clearer, keener, stronger, that the
Divine powerand love and greatness might be revealed to them far more
fully. And perhaps in these days in which men are making such rapid
discoveries in inferior provinces of thought, discoveries so fascinating and so
exciting as to rival in interest, even for Christian men, the manifestation of
God in Christ, there is exceptionalneed for the church to pray that God
would grant it a “spirit of wisdomand revelation”;if He were to answerthat
prayer we should no longer be dazzled by the knowledge whichrelates to
“things seenand temporal,” it would be outshone by the transcendentglory of
“things unseenand eternal.” (R. W. Dale, The Epistle to the Ephesians;Its
Doctrines and Ethics. London, Hodder and Stoughton, 1882)
IN THE KNOWLEDGE OF HIM: en epignoseiautou: (Eph 3:18,19;
Proverbs 2:5; Jeremiah9:24; 24:7; 31:34;Matthew 11:27; John 8:54,55;16:3;
John 17:3,25,26;Romans 1:28; Colossians1:10;2:2; 2Timothy 2:25; Titus
1:1; 2Peter1:3; 2Peter3:18; 1John2:3,4)

Wiersbe - The believer must grow in his knowledge ofGod. To know God
personally is salvation(John 17:3). To know Him increasinglyis sanctification
(Phil. 3:10). To know Him perfectly is glorification (1 Cor. 13:9–12). Since we
are made in the image of God (Gen. 1:26–28), the better we know God, the
better we know ourselves and eachother. It is not enough to know God only
as Saviour. We must getto know Him as Father, Friend, Guide, and the better
we know Him, the more satisfying our spiritual lives will be. The goalof
Paul's prayer for believers is that we...
“know God personally(in) salvation(John 17:3)...
know Him increasingly(in) sanctification(note Philippians 3:10)...
know Him perfectly (in) glorification (1Cor 13:9-12).” (Wiersbe, W:Bible
Exposition Commentary. 1989. Victor)
Knowledge (1922)(epignosis from from epí = upon + ginosko = to know)
(Click word study on epignosis)is a strengthenedform of gnosis and conveys
the thought of a more full, larger and thorough knowledge.It also conveys the
idea of an intimate and personalrelationship than the simple term. W E Vine
says the verb form epiginosko suggests generallya directive, a more special,
recognitionof the objectknown than ginosko. In fairness it should be stated
that there are a few resources thatsuggestthere is very little difference
betweengnosis and epignosis. These notes hold to the opinion that epignosis
does have subtle but real differences.
Wuest writes that epignosis represents...
"full, perfect, precise knowledge as opposedto gnósis, imperfect, partial
knowledge. Strachansays:
“epignosis, ‘involving the complete appropriation of all truth and the
unreserved acquiescence inGod’s will, is the goaland crownof the believer’s
course’(Lightfoot)
Epignosis implies a more intimate and personalrelationship than gnósis. It
would be a useful word, seeing that gnósis had become associatedwith
Gnosticism, then incipient in the Church.…

Epignosis, speaksofexperiential knowledge, thatis, knowledge gainedby
experience. This knowledge ofthe Lord Jesus possessedby the believer
therefore, is not a mere intellectual knowledge ofthe facts concerning Him
acquired by a study of the Gospels, forinstance, but a heart experience of
what and who He is gained by such a study plus a personalassociationwith
Him by means of the Word and the ministry of the Holy Spirit. It is a person
with Personknowledge throughintimate fellowship." (
Wuest, K. S. Wuest's Word Studies from the Greek New Testament:
Eerdmans
) (Bolding added)
Of Him - most interpreters feel "Him" is a reference not to the Sonbut to the
Father, thus the idea is that the readers might gain greaterknowledge ofGod,
an exact, complete and experiential knowledge, notjust abstractknowledge of
God or facts about God.
Boice - Put together, it is really one greatprayer for knowledge:knowledge of
God and a fuller knowledge ofthe elements of salvation, consisting in our
hope, our inheritance, and the power available to us through the Lord Jesus
Christ. The chief idea is that we might know God...Knowing Him and
knowing about Him are quite different. (Boice, J. M.: Ephesians:An
ExpositionalCommentary)
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I'm Rich! (Ephesians 1:17) - A troubled Tallahasseecouple had been kicked
out of their house and were sleeping in a battered car. They were afraid their
three children would be takenfrom them and placed in a fosterhome. But
then they won $709,943 in the state lottery. Suddenly they were rich. They
rented a stretchlimousine to pick up their after-tax payoff of $565,554.68.
Imagine stumbling on to that kind of money. How would you feel? What if
you won 100 times that much? How would all that money compare with the
kind of riches describedin Ephesians 1? If we have put our hope of salvation
in Jesus Christ alone, we are spiritually rich! Do we realize it?

The anxieties of daily troubles can blind us to what it means to know the Son
of God, the hope of His calling, the riches of His inheritance, and the power
that He has to provide for us (Eph. 1:18-19). Bills and mindless desires can
make it easyto envy those who stumble upon infinitely less than the eternal
riches we possess.
Father, forgive us for our distraction and unbelief. Open once more these eyes
that desperatelyneed to see the inexpressible riches You have given us
through Your Son Jesus Christ. --M R De Haan II (Our Daily Bread,
Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All
rights reserved)
You may have much gold and grandeur,
Yet by God be counted poor;
He alone has riches truly
Who has Christ, though nothing more.
-Anon.
To be rich in God is far better than
to be rich in goods.
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F B Meyer - OUR FATHER IS THE FATHER OF GLORY (Ephesians 1:17)
- Do we enough considerthe glory of our relationship? Are we not apt to
become so familiar with the thought of God as not sufficiently to considerthe
majesty of His nature, or the wonderful advantages thatmust accrue to those
who know Him as their Father? All that He was to Jesus, He is willing to be to
us; and all that He has He is willing to place at the disposalof our faith.
Think, O tried and straightenedsoul, that God loves thee and watches thee, as
no father ever loved or watchedthe helpless babe given him from the dying
hand of his young and passionately-lovedwife. Remember, too, His wealth as
the Fatherof Glory. All beings in all worlds, all worlds in all spheres, all

spheres in all ages, waithis word! be still and trust! Men and things could
have no power againstthee, except it were given them from above; their
poweris controlledby the Father's care;there is a thus-far beyond which they
cannot go:and it is through them that the Fatheris bringing you, as one of his
many sons, to glory. May He give you the spirit of wisdom and revelation, and
open the eyes of your heart that you may know Him! (Devotional
Commentary of Ephesians)
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A PowerfulLessonEphesians 1:15-21 - In 1892, JohnHyde boarded a ship in
New York harbor and setout for India. His goalwas to proclaim the gospelto
people who had not heard about Jesus. During the next 20 years he earned the
nickname "Praying Hyde" because he often spent hours and even many days
in prayer for the salvationof nonbelievers and the revival of Christ's
followers.
On one occasion, Hyde was upset about the spiritual coldness of a pastor, so
he began to pray, "O Father, you know how cold—" But it was as if a finger
stopped his lips from uttering the man's name.
Hyde was horrified when he realized that he had judged the man harshly. He
confessedhis critical spirit and then determined not to focus on the
shortcomings of others but to see them as individuals whom God loves. Hyde
askedthe Lord to show him things that were "ofgoodreport" (Philippians
4:8) in the pastor's life, and he praised God for the man's virtues. Hyde
learned later that during this exacttime the pastor's spiritual life was
revitalized.
Let's not be faultfinders—even in prayer. We can follow Paul's example of
focusing on what Godhas done and what He cando in the lives of others
(Ephesians 1:17, 18, 19, 20, 21). Instead of praying againstpeople, let's pray
for them. —Joanie Yoder
Prayer - Father, give me the wisdom to know how to pray for others—with
kindness, not criticism; with love, not anger;with grace, not judgment.

A PRAYER
OR DEEPERUNDERSTANDING
by Dr. Wayne Barber
RelatedResource:See In Depth Commentary on Eph 1:16 and Eph 1:17
16 do not cease (1SPAI)giving thanks (PAPMSN)for you, while making
(PMPMSN)mention of you in my prayers; 17 that the God of our Lord Jesus
Christ the Father of glory, may give (3SAAS) to you a spirit of wisdom and of
revelation in the knowledge ofHim.
Today we’re going to be looking at Ephesians 1:16, 17. We’re going to be
talking about a prayer for deeper understanding. Paul is going to pray for
these Ephesianbelievers. He’s going to pray that they might have a deeper
understanding, not just of the Word of God, but of the God of the Word.
If you were to come to me and say, "Wayne, if you had one chapter in the
Bible that a new believer should be studying and should understand, what
chapter would it be?" I would have to say the first chapter of Ephesians
because in that chapter everything that God has done for us is very carefully
outlined. It shows us His grace. It shows us His love.
Verses 3-14 (Ep 1:3, 4, 5, 6,7, 8, 9, 10, 11, 12, 13, 14)tell the wonderful story. I
won’t read all the verses. I’ll just pull out what we’ve been studying now for
severalmonths. He blessedus with every spiritual blessing in Christ Jesus.
He’s already done that. They’re not material blessings. "Well, now why
wouldn’t He put material blessings in there?" Becausethey don’t last. He
gave us what is eternaland what is internal and what we really need in Christ.
He chose us before the foundation of the world in Christ Jesus. He
predestined us to adoption as sons in Christ Jesus. That’s a work of grace. We
lost our right of relationship. By grace He has come back to redeem us. That’s
the next thing. He redeemedus through the blood of Jesus Christ. He forgave
us of our sin. In fact, the Scripture says He lavished forgiveness upon us. So
often in life we forget this. We cannotlive a life of lawlessness. His Spirit lives

within us. However, when we do sin, we never sin beyond His ability, His
desire and His capacityto forgive us. He has lavished forgiveness upon us. He
made known to us the mystery of His will, how everything is summed up
under the headship of Christ. The world thinks it’s falling apart. Oh no! It’s
coming together, and it’s all up under the headship of Jesus Christ. He let us
in on that mystery. The world can’t understand it, but we can. He sealedus
with the Holy Spirit so that we might be kept until the day of redemption,
absolutely, totally, eternally secure in our salvation. He gave us the Spirit as
an earnestof our coming inheritance. Every victory we have as a result of the
Spirit of Godliving in us is nothing more than the earnestof the full payment
that’s coming later on. I don’t know about you but that tells me something
goodis on its way.
Well, what else could He have done to show us how much He loved us and
how much He wantedto show grace to us. The new believer should spend
hours and hours and hours asking Godthe Holy Spirit to help him
understand these truths in a deeperway. Paul’s focus is totally on God, not on
what man has done, but what God has done. That’s the uniqueness of our
salvation. It’s not of our works lestany man should boast. But it’s by grace
that we are savedthrough faith. Well, in verse 15 and 16 Paul is encouraged
when he hears about these Ephesians.
Now why would he be encouraged? He says in verse 15-16a,
"Forthis reasonI too, having heard of the faith in the Lord Jesus which exists
among you and your love for all the saints, do not cease giving thanks"
Remember, Paul spent over three years of his life with these precious
Ephesianbelievers. He planted the seeds of realfaith and of love for one
another that are now blossoming in their lives. He’s in prison. He hears about
them, and it encourageshis heart. He thanks the Lord for those believers that
are willing to. live faithfully for the Lord Jesus. He says, "… while making
mention (5734)of you in my prayers." Now he’s going to pray for them, and
in his prayer he brings out things that I think we need to really take time to
look at, things we need to understand.
A PRAYER FOR A DEEPER UNDERSTANDING

His prayer, if you put it in a simple way, is a prayer for a deeper
understanding for these Ephesianbelievers. They know all about what God
has done, but now they need to know God in a deeper, more intimate way.
What Paul is praying here is that these Ephesian believers will getto know
God in their walk. Knowing God and fearing God is very crucialto the
Christian life. So many of us can whip out our spiritual knowledge. Ohman,
we’ve studied this book, we’ve studied that book, we’ve gotfacts in our heads,
but we haven’t got a clue about the God of the Word. What he’s praying for
here is that they might have a deeper understanding of God Himself and some
of His attributes that will come later on in his prayer.
The main focus for us now is Ep 1:17:
"that the God of our Lord Jesus Christthe Father of glory, may give to you a
spirit of wisdom and of revelation in the knowledge ofHim."
That’s what he’s praying for these Ephesianbelievers. Let’s look at it, take it
apart, and see how far we can getwith it.
First of all, we want to see to whom he’s praying. He makes a statementhere
that some religions love to pick up on and saythat Jesus is really not God. He
says, "… "… that the God of our Lord Jesus Christ,… " Now that statement
can throw you if you don’t understand a little bit about the terminology in
that phrase that makes it look like Jesus is less than God. When you speak of
"Jesus"you are speaking of the earthly name of the Son of God. When you
speak of "Christ" you’re speaking of His resurrectedname, the anointed
name, the role He came to fulfill in our life and on this earth. When you speak
of "Lord," you’re speaking of His authority and benevolentauthority as ruler
over all. That authority was given to Him because ofwhat He did on the cross
for us on this earth. So, you’re not speaking of someone who is not equal with
God. You’re signifying with that statementthe role that Jesus played in our
redemption. So, it says, "… the God of our Lord Jesus Christ,… " Who is this
"Godof our Lord Jesus Christ?" Well, it’s Christ Himself. Let me show you
four ways we know that.
First of all, He’s the God Whose work Christ came to do.

Now maybe we can put it this way and somebody’s mind will turn on to finally
understanding these phrases. Look over in Colossians 1:19-note. Now Jesusis
the fulness of the Godheadbodily. If you want to see God, look at Jesus.
That’s what He’s saying. Christ came to revealHim and to do a work for
Him. He is God, but He came down to take upon Himself a body. Now He is
not only uniquely God, but He is also the God-Man. Alright? Look in Ep 1:19.
"Forit was the Father's goodpleasure for all the fullness to dwell in Him"
Look at Colossians2:9-note. It explains it more fully.
"Forin Him all the fullness of Deity dwells in bodily form." (Spurgeon's
devotional on Col2:9)
Had it not been for our Lord Jesus Christ we would have never known God.
God said, "I want the world to understand who I am. I want them to know I
love them. Therefore, I’m going to come down." So He came down in the
person of Jesus Christ who, as the God-Man, walkedin complete submission
to His Fatherwhile He was on this earth. There’s a tremendous picture here,
but it’s hard for the mind to graspit, isn’t it? You see, the prayer that Paul’s
going to pray evenhas to be prayed when we mention phrases like this. God
has just got to help us understand that unique relationship with the Father
and the Son.
Well second, He’s the God by Whom Christ was sent.
Christ is God, but He was sent by God. Look in John 4:34. I’m telling you, the
Word of God to me is like a well that. has no bottom. If anybody says to you
that he’s absolutelygot it all down pat, you had better back off and pray for
that individual. It’s like a well. Oh, it’s unsearchable. It’s impossible to search
out all the riches of God’s Word. I’m grateful for the work of the Spirit. Look
at verse 34.
Jesus saidto them, "My food is to do the will of Him who sent Me & to
accomplish(to carry through completely, to finish, to add what is yet wanting
in order to render a thing full, to bring to the proposedgoal) His work’

Although He is God He came to accomplishthat work on this earth. He came
to die for our sins. That was the visible expressionof the love of God.
Third, He is the God of Whom Christ testifies.
Now the world did not know the nature of God. They did not know that God
was a benevolent God, a God that was like a Father, until Jesus came. Jesus
came to reveal the heart of God. It’s because ofJesus’coming that we know
God to be a Father. That automaticallysoftens our understanding of who He
is. Yes, He is a heavenly Father, but He gives us an understanding of His care
and concernfor His creation. Look at John 6:44. It picks up both ideas, the
fact that He’s sentand the factthat He came to reveal the Father. He says,
No one can come to Me unless the Fatherwho sent Me draws him; and I will
raise him up on the last day.
So we see He is also sent to revealthe Father. John 5:18 says,
For this reasontherefore the Jews were seeking allthe more to kill Him,
because He not only was breaking the Sabbath, but also was calling God His
own Father, making Himself equal with God.
So we see the fact He is God, but He came to reveal the nature of God which is
God the Father. He’s the one whom God sent to this earth.
Fourth, He’s the God to Whom Christ has returned.
Who is this "Godof our Lord Jesus Christ?" He’s the God to whom Christ
has returned. Look in Hebrews 1:1, 2-note. They pick up the whole thought.
God, after He spoke long ago to the fathers in the prophets in many portions
and in many ways, in these last days has spokento us in His Son, Whom He
appointed heir of all things, through whom also He made the world.
That tells you about His preexistence. Christcreatedeverything. Then He
came as the God-man.
Hebrews 1:3-note says,

And He is the radiance of His glory and the exactrepresentationof His
nature, and upholds all things by the word of His power. When He had made
purification of sins, He sat down at the right hand of the Majestyon high.
Where did He go? Right back to where He came from. Who is He? He’s God.
"Waita minute, Wayne. I thought you said He was Christ." He is. "I don’t
understand that." I don’t either. If we could understand it all, He would be no
biggerthan our brain, and He wouldn’t be much of a God.
The first point is that He came. Paul is praying to a God that was so
concernedabout us that He sentHis own Son to this world to die for us. He’s
concernedfor you. He cares aboutyou. He’s the Father of glory, Paul said. In
other words, He’s the One to whom glory belongs. The same nature and glory
that goes to the Fathergoes to the Son for they are equal. They care. They’re
compassionate. This is the heart of the One that you come to when you pray.
We could just pick up right there and go on, couldn’t we? I have a heavenly
Father who cares about me. How do I know He cares about me? He sent His
Son into the world. He’s already manifested His care and His grace forme.
Now He bids me to come to Him in the name of His Son.
Well, Paul shows us then that God is concernedwith us. He loves us, and has
shown His grace towards us. This is the one He addresses, "… the God of our
Lord Jesus Christ, the Father of glory,… "
Secondly, let’s look at the main focus of his prayer. There are three
ingredients to. his prayer. The main focus of His prayer is that the Ephesians
come to a deeper under-standing of God. Again look at verse 17,
..that the God of our Lord Jesus Christ, the Fatherof glory, may give to you a
spirit of wisdom and of revelation in the knowledge ofHim."
Now folks this is not an easyScripture. Please understandthat. As a matter of
fact I think chapter 1 is one of the most difficult chapters that I’ve ever
studied. What does he mean by "a spirit of wisdom and a spirit of
revelation?" Many, many conservative scholarsthink that he refers here to
the Holy Spirit. I don’t agree with that, directly. Certainly he’s including Him
in his thought, but he’s not speaking directly of Him because it says God will

give you a spirit. The Holy Spirit is God. Secondly, there’s no definite article
here. It’s not "the spirit". It’s "a spirit" as the New American Standard
brings it out. He prays that God will give them a spirit of wisdomand of
revelation. They already have the Holy Spirit.
Look back in verse 13.
In Him, you also, afterlistening to the messageoftruth, the gospelofyour
salvation--having also believed, you were sealedin Him with the Holy Spirit
of promise
They already had the Holy Spirit. That word pneuma, (see Vine definition)
without the definite article, can refer to severalthings. One of the things it can
refer to is a specialwork of the Holy Spirit in the spirit of men that have been
redeemed, that have the attitude and the willingness to let God do a work.
Now there are two things implied in that. He’s asking God the Holy Spirit to
give a spirit of wisdom and a spirit of revelation concerning the knowledge of
God to the Ephesianbelievers. Included and implied in that is a heart that has
been made tender and is willing to let that happen. In other words, God does
it, yes, but we make the choice. All of life is just saying "Yes" to God. When
we’re willing to say "Yes" to Him, the Spirit, as another work of grace, can
give us a spirit of wisdomand a spirit of revelationconcerning the knowledge
of God.
The word for "knowledge"is the word epignosis (word study), which means
more than just fact. He’s already given them facts. He says, "Now Iwant
something deeper for you. I want you to know God. I want you to have a
deeper understanding of God." That word epignosis (word study) means "the
fullness of knowledge."It means to not only know it but to understand it and
literally, if you please, to experience God. In other words, it means to be
drawn into God Himself and not just the facts about Him.
How many people do you know who come to church and quote v3-14 and
never miss a word, but do not have the deep understanding of what that
means in their life? That’s not something a man can get on his own. It’s a
work of God’s grace as I bow down to Him, as I surrender to Him. Then the

Holy Spirit, who is God, gives me a spirit of wisdom and a spirit of revelation
so that I might grow in that knowledge,not of His Word so much, yes, that’s
important, but of Him, the God of the Word.
"… the whole keyof the Christian life is what Paul is praying… "
To me the whole key of the Christian life is what Paul is praying here because
we need to know God and fearGod. When a man begins to know God he
begins to see himself. He knows Him through His Word. It’s the Holy Spirit
that gives that wisdom and revelation. The word for wisdom there refers to
the practicalknowledge thatonly comes from above. James says all wisdomof
God comes from above (Jas 1:17-note). The Holy Spirit’s gotto give it. That
teaches a man how he can relate to God, how he can experience God. That’s
wisdom. I hear people all the time telling me, "You know, the Word just
doesn’t meet my problem. I mean, God doesn’t understand me. I pick up the
Word of God, and it’s like a news-paper." Oh yes, it does meet your problems.
If God gives you wisdom He takes that same. Word that you thought didn’t
apply and supernaturally shows you how the Word meets every need of your
life. Not only that, it leads you into a deep, deep understanding of that by
letting you experience what God’s saying in that Word. That’s what the Holy
Spirit does. You see, wisdomis very important. How is this wisdom received?
By revelation. This to me is one of the real keys of Paul’s prayer. These
Ephesianbelievers are not that old in the faith. These Ephesianbelievers were
influenced by the Greek thinking of that day that said everything you do you
have to do yourself. You have to intellectualize. You have to figure it out
yourself. As a result, Paul is praying, "Oh no, you can’t do it that way. I’m
praying that God will give you a spirit of wisdom and revelation concerning
the knowledge ofGod."
To me it’s very similar to what goes on in Colossians chapter1, if you’ll look
there with me. You know, Colossiansis really a commentary on Ephesians. I
really saw a connectionhere in Col 1:9-note, Col 1:10-note, Col 1:11-note.
There’s a very similar thought. Paul is praying for the Colossianbelievers just
like he’s now praying for the Ephesian believers. He has the same heartbeat.
Look what he says in Col1:9:

"Forthis reasonalso, since the day we heard of it, we have not ceasedto pray
for you and to ask that you may be filled (causedto abound, be liberally
supplied, be filled to the top or the brim so that nothing is wanting) with the
knowledge (epignosis)ofHis will in all spiritual wisdom and understanding
(assembling togetherof facts into an organizedwhole & thus the ability to
assess anysituation & decide what practicalcourse of action is necessary)so
that you will walk in a manner worthy of the Lord, to please Him in all
respects, bearing fruit in every goodwork and increasing in the knowledge of
God; strengthened with all power, according to His glorious might, for the
attaining of all steadfastness andpatience;joyously giving thanks to the
Father, who has qualified us to share in the inheritance of the saints in Light. -
- (Col 1:9-note, Col 1:10-note, Col 1:11-note)
Only the Holy Spirit of God can take the Word of God and make you wise as
to your salvation and give you understanding as to what God wants to do, of
who He is and of how to relate to Him.
Look at Col 1:10-note:
so that you will walk in a manner worthy of the Lord, to please Him in all
respects"
Then Paul uses some present passive participles. Presenttense means while
you’re working on it God’s doing something else. It’s going on at the same
time. While I’m walking worthy, filled with knowledge that I could not get
with my ownmental faculties, but that God the Holy Spirit using my mind
transforms it to understand, God turns on and begins to do something in my
life. I begin
"bearing fruit in every goodwork" in Col1:10-note.
Look at the secondthing it says. It’s another present passive participle. I’m
not doing it, God’s doing it. It says, you start what?
"… increasing in the knowledge (epignosis -wordstudy) of God… "
How am I going to get this knowledge ofGod? You don’t getit by your own
personalpursuit. You get it as you bow before Him, cooperating with Him

and surrendering to what His word says. The Holy Spirit of God imparts
wisdom by revealing it to you as He wills and in His own time and in His own
way. It’s by revelation. Man cannotdiscoveron his own what God has hidden.
What God has hidden only God can reveal. Man can discoverwhat is hidden
by man, but man cannotdiscoverwhat is hidden by God. To me this is one of
the realroot thoughts of Paul’s prayer. He’s leading them to a deeper
understanding of God, but he’s trying to show them that it doesn’t come by
their own intellect. It comes by the revelation of the Spirit of God. Yes, the
intellect is needed because Godgives understanding, but it’s the Holy Spirit
doing it in a person’s life.
As a matter of fact, let me show you that. How would a natural man without
the Spirit of God, go about doing it if he wanted to know God? Well, he would
do it the way he has done everything else in his life. Man learns things by
research. That’s the way we’re programmed. You find all the facts that you
can. You compile all the facts, and then you draw a line and come to a
conclusion. That’s the waya natural man would want to find out about God.
He would getinto the Word and stack up all the verses he could find about
Him. That doesn’tmean he understands, but at leasthe can find facts out
about God. He would seek by his own natural ability to discoverGod. I
remember when I was in Chemistry class in school. I used to love lab because
you. got to fool around with stuff. I remember all the things they told us not to
do. I used to always have that little mischievous something in me that I had to
try it and see why they told us not to do it. I have burned holes as big as a
quarter in my textbook with acid. There are severalother stories I could tell
you, but I’d rather not. I remember one morning, when I almostblew up the
Chemistry lab, the teachersuggestedthat I might go into the ministry. The
world might be a little saferif I went that direction. That’s the way man goes
about anything. We would always use the trial and error approach. We find a
hypothesis. We get our facts. We put them down, draw a line and come up
with a conclusion. When it comes to knowing God man can’t do that, because
he doesn’t have a transformed intellect. He doesn’t have a saved intellect. He
doesn’t have a savedmind. The Spirit is not in there.
Let me show you that in 1Corinthians 2:11. This is one of the greatest
chapters I think of knowing God in the entire Bible. You’ve got to have the

right correspondence ifyou’re going to know something. God is Spirit. We’ve
got to have that which is spiritual to correspondwith Him as Spirit. In verse
11 it says,
"Forwho among men knows the thoughts of a man exceptthe spirit of the
man which is in him? Even so the thoughts of God no one knows exceptthe
Spirit of God. Now we have received, not the spirit of the world, but the Spirit
who is from God, so that we may know the things freely given (charizomai ~
"grace gift" or "gift of grace")to us by God" For who among men knows the
thoughts of a man except the spirit of the man which is in him?…
In other words, I’m a human being. You’re a human being. I know some
things about you. Look in ," 1Corinthians 2:12,
"Now we have receivednot the spirit of the world, but the Spirit who is from
God, so that we may know the things freely given to us by God
You see, you’ve gotto have the right thing within you to correspondwith God
so you can know God. I think what Paul is saying is, "Don’t fall into the trap
that a lot of people fall into. You come out of a Greek mentality. You come out
of a Greek culture. Now that you know God, and you’ve been saved, don’t try
to grow in Him by your own mental faculties. You’ve gotto have that renewed
mind. Then the Holy Spirit of God will give you wisdom by revealing to you
the deep things about God." That’s the way you know Him. It’s through the
Word, yes, but it’s not just the Word of God. It’s the God of the Word.
Sometimes the more I do know about the Word the more confusedI get. I
look at a verse, and I’m thinking, "I know that’s what it says, but what does it
say?" Then Godbrings me to that realizationof frustration. I can’t learn it. I
can’t even remember it if the Holy Spirit hasn’t taught it. As I bow down
before what it is that I’m confused over, God with His Holy Spirit reveals it
with the spirit of wisdom, teaches me how to use it, how it’s practical, how to
relate to Him, and who He is in light of it. That’s what Paul is praying. A
deeper, deeper understanding of just knowing God. That’s the key.
Paul says,

"I’m praying that you know Him, and in that knowledge ofHim I pray that
He grows deeperand deeper and deeper."
It never will until your spirit has a brand new disposition and attitude of
openness to God’s Spirit about it so that He can rule and reign the truth in
your life. Then He turns it on, and that light clears up. There it is. It’s been
there all the time. Man cannotlearn this apart from what God does.
Return to TOP of page
Ephesians 1:18
A PRAYER FOR
A DEEPER UNDERSTANDING,PT 2
by Dr. Wayne Barber
Return to TOP of page
RelatedResource:See in depth common on Ephesians 1:18
Will you turn with me againback to Ephesians chapter1? We’re going to be
looking at verse 18 as Paul is praying for the Ephesianbelievers.
I had a teachertell me one time that the thing that they loved when they were
teaching was when they saw in their students that look of "Ah Ha! That’s it!"
I know I had severalteachers thatprobably were very disappointed with me
being their student, especiallyin Algebra II. One day in class it just turned on.
Isn’t that amazing? I knew all the facts and could tell about them, but for
some reasonthey had not sunk in. They had not fallen down in there in that
seedof understanding within me. I had the knowledge ofit, but not the
understanding of that knowledge. One day the "Ah Ha" took place. Teachers
love to see that.
The apostle Paul, being the teacherthat he was, is praying for that "Ah Ha"
to take place in those Ephesianbelievers. He has just told them about their
salvation. "You know these things. You’ve read these things. I wonderif it’s
fallen yet into that seedof understanding in your life and into your heart,"
Paul says.

Ephesians 1:16 do not cease(1SPAI)giving thanks (PAPMSN)for you, while
making (PMPMSN)mention of you in my prayers; 17 that the Godof our
Lord Jesus Christ the Father of glory, may give (3SAAS) to you a spirit of
wisdom and of revelationin the knowledge ofHim.
He prays that God would just turn on that "Ah Ha." He can help you to see it,
really see it. Once you have understood truth, that motivates you in all that
you do in life. If you just know it but don’t understand it, that may hurt you in
your walk. God does that in His own way and in His own time.
In v18 it really says the same thing. He says,
"I pray that the eyes of your heart may be enlightened"
Now remember the heart there was not like it is in some cultures. The heart
(word study) is the seatof emotions in some cultures, but in the Greek culture
it was not. In the Greek culture the seatof emotions would be the intestines. If
you’re bothered in those areas, you’re certainly emotionally affected. That
was their seatof emotion. The heart was the seatof understanding. So he’s
praying here that your eyes might be enlightened, your spiritual eyes might be
turned on. Photizo (word study), to give light to, to shine light upon. Paul is
still praying for a deeper spiritual understanding, that "Ah Ha. That’s what
you’re telling me, Lord. I see it." In light of that knowledge ofHim, we can go
on in our walk.
Ep 1:18 I pray that the eyes of your heart may be enlightened (RPPMPA), so
that you will know (RAN) what is (PAI) the hope of His calling, what are the
riches of the glory of His inheritance in the saints, 19 and what is the
surpassing (PAPNSN)greatnessofHis powertoward us who believe
(PAPMPA). These are in accordancewith the working of the strength of His
might
There are three specific concerns that Paul has in Ep 1:18, 19. We’re only
going to look at two of them now in verse 18. Paul feels like if they can
understand these things, it will motivate their walk. They will do wonders in
their living for the Lord Jesus Christ. Verse 18 says,

I pray that the eyes of your heart may be enlightened, so that you will know
what is the hope of His calling"
Now one thing we need to understand about "the hope of His calling" is that
when you see the word "hope" associatedwith Godand His children, His
believers, it is never, ever like the hope that is in this world. In this world
when we saythe word "hope" we mean something that we wish for but is
highly uncertain. Neverin Scripture do you find that word. "hope,"
associatedwith what God has promised and what God is doing, as meaning
uncertainty. Oh no! It’s always certain. As a matter of fact, the deepestlevel
of assuring somebody of something is when you refer to their hope. Paul is
saying, "I’m praying that you will have a deep understanding and an
assurance ofthe hope of His calling."
Now that word "calling" is the word klesis (word study). It comes from the
word (kaleo [word study]) meaning to call. One of the ways it was used is to
refer to an invitation to come to something special. I like that. You send it out.
You want them to be there for something. It’s a special, specialbidding, a
specialcalling that is being given. Here it is God’s invitation to man to accept
the benefits of His salvation, "the hope of His calling" which involves several
things.
What is involved in the calling of the Christian? If God has spokenin your
heart, and you’ve responded to that, then it involves everything God has in
store for you. Go back to Ep 1:3-14. Paul is simply saying, "I just told you
about your calling. I just told you about what God has done for you. Now I
want you to understand it deeply, deeply in your heart. It involves not only the
joy of being blessedwith every spiritual blessing. It involves not only the joy of
being chosenby Christ before the foundation of the world. It involves being
redeemedby His blood. It involves being adopted as His Son. It involves being
sealedin Him with His Spirit, but it also involves the hope of His returning,
and everything that is to come after He returns for His church." That is the
full payment of which we have the earnestright now.
So Paul is saying, "I want you to understand the hope, the assurance ofyour
calling. Your calling involves everything that Godhas done, is doing, and

wants to do one day regarding your salvation." Now you say, "I don’t know
when I was calledor when was I invited." Oh, the invitation was sent years
ago. It’s found in John 3:16. Will you say it with me?
For God so loved the world, that He gave His only begottenSon, that whoever
believes in Him shall not perish (not annihilation ~ basicallythat which is
ruined & no longer usable for its intended purpose) but have eternal life."
You gotan invitation a long time ago. Godhas initiated a calling. You may not
have responded to it yet, but when you respond to it, and you receive what
God has said, then everything that calling involves you need to understand
spiritually.
Where else is that calling found in Scripture? Look over with me in Romans
11. Here he’s talking about the Jewishpeople. This is in that very difficult
passagewhere I believe he’s really talking about a demonstration of His
power, not so much His election. In Romans 11:23-note, as he is referring to
the Jews, he sortof gets on the Gentile’s case here. He says, don’t be arrogant,
folks. Don’t think God’s written off Israel. He has not. In light of that he says
in Romans 11:29-note
for the gifts and the calling of God are irrevocable
You don’t repent of that. In other words, there will be no changing of God’s
mind. God calledthem, and He’s honoring that call. As a nation they have not
yet responded, but one day they will. Many of the remnant of Israelhave
responded, but the calling of God is irrevocable. That’s one thing to
remember. God doesn’t take back what He sends out. He’s given you an
invitation. If you’ve responded, that response and that calling is irrevocable.
In 1 Cor 1:26, 27, 28, 29 it speaks oftheir calling. I don’t want to getinto the
full contextof this, but there’s something that caughtmy attention here. Many
times we think God is selective to people that are more intelligent or more
worthy than we think we are. Thank God He doesn’t look at it that way. He’s
not a respecterofpersons. Beginning in v26-29
"Forconsideryour calling brethren, that there were not many wise according
to the flesh, not many mighty, not many noble; but God has chosenthe foolish

things of the world to shame the wise, and God has chosenthe weak things of
the world to shame the things which are strong, and the base things of the
world and the despisedGod has chosen, the things that are not, so that He
may nullify the things that are so that no * man may boastbefore God"
In this calling God is not moved by the status of men. I was thinking about the
way man goes afterlearning about God. He does his research, stacksup all his
information, comes to his conclusions, but he never can find what he’s looking
for. I’m grateful for that because if God would have only come to those who
were intellectually capable, I would have been left out a long time ago. You
know, a lot of third world countries and people that are illiterate would have
too. We would have to say, "Don’t bother to take the gospelto them because
God favors the academic and those that are strong and those that are
intelligent." Oh no! The people who respond usually are the ones who are
willing to admit that they’re poor. They’re poor in spirit. He chose the weak
things. He’s not selective in His calling according to the status of men.
Look in Ephesians 4:1-note. I think it’s found three times in Ephesians. We’ll
just look at this other one. Your calling, what does it involve? Paul says in
verse 1,
"Therefore I, the prisoner of the Lord, implore you to walk in a manner
worthy of the calling with which you have been called (word study)"
Now, what does that tell us? That tells us there’s a responsibility if you’ve
responded to God’s invitation. If you’ve responded to His callthen there is a
worthy walk that He’s looking for you to live. Your response begins
something. It doesn’t end something. The walk begins at the time you respond
to His invitation. (Ed: on "calling" see Torrey's Topic specificallythe subtopic
"To Man Is… ")
Look at 2Th 1:11. Who is it that determines whether our walk is worthy? I’m
grateful that it’s not you and me.
To this end also we pray for you always, that our God will count you worthy
of your calling and fulfill every desire for goodness andthe work of faith with
power,"

Who is it that makes us worthy? Who is it that determines that walk? It’s the
Lord Himself. That’s another act of His grace.
In 2Timothy 1:9-note (Spurgeon's devotional) we find that calling. He tells us
it’s a holy calling. Let’s look at verse 8 to catch the whole sentence.
who has savedus, and calledus with a holy calling, not according to our
works, but according to His own purpose and grace whichwas granted us in
Christ Jesus from all eternity, but now has been revealedby the appearing of
our SaviorChrist Jesus, who abolisheddeath, and brought life and
immortality to light through the gospel,
So it’s a holy calling not basedon man’s works, but basedon God’s grace.
Isn’t that a precious thought?
Hebrews 3:1-note tells us it’s not only a holy calling, but it’s a heavenly
calling.
"Therefore, holybrethren, partakers of a heavenly calling consider(Put the
mind down on ~ give very careful consideration& attention & continuous
observation)Jesus, the Apostle and High Priest of our confession,"
There’s one more place in 2Peter1:10-note. He says that this calling can be
"make certain". In other words, you canknow that it’s there. This is where a
lot of people trip up. The way that you know that it’s there is by Godletting
you know in His own way. Romans says His Spirit will bear witness with your
spirit that you’re a child of God (Ro 8:16-note). So often we make ourselves
think that we’ve got to understand every little facetof it. Oh no! As a matter
of fact, the older I get the more I’m wondering how much of it I do
understand. One of the ways that He bears witness in your life that He is there
and makes you certain of your calling is the chastisementHe brings and the
conviction that He brings when you sin. One of the best ways of knowing that
you’re God’s child is that, when you sin, God won’t let you get awaywith it.
(Heb12:5, 6, 7, 8, 9, 11-notes)
2Peter1:10-note says,

"Therefore, brethren, be all the more diligent (exert intense effort &
motivation being zealouslypersistence to accomplish the goal)to make certain
(firm, stable & which canbe relied upon or trusted in) about His calling and
choosing you; for as long as you practice these things, you will never
stumble."
So Paul sees that one of the things they need to fully understand and to deeply
realize. is the hope of their calling. He had just told them what their calling
involved. Now they need to understand the hope of their calling. It is all
wrapped up in the destiny and the glory of the believerthat is coming in the
upcoming kingdom. We need a deeper understanding
of our calling.
You know, we try to remind one another quite frequently, not only in the
preaching of the Word, but by having the Lord’s Supper. What is that? It’s a
reminder of when we receivedthe invitation of the Lord one day and entered
into that covenantwith Him. It’s a reminder of who we are. Do you realize
folks, when you walk outside the church walls, in a sense you lose your
identity? You don’t lose it, but you feel like you do. You’re on your own.
You’ve gotto be reminded all the time, "Waita minute. I’m not my own. I’m
bought with a price. I’m God’s property. I’ve got a calling. I responded to His
invitation, and I know God’s doing a work in my life. He chose me, blessed
me, adopted me, redeemed me, all these things He’s done, and I can’t live out
in this world like I want to live. This calling involves a walk. I’ve got"to
walk… worthy of the calling" That’s what it’s all about. We try the bestwe
can to remind eachother and encourage one another, but Paul says he wants
them to come to a deeperunderstanding of the hope of their calling. We voice
this hope in a hymn we sing all the time. It’s one of my favorite hymns, and
I’m certainit’s one of your favorites.
MY HOPE IS BUILT
(The Solid Rock)
play hymn
My hope is built on nothing less

Than Jesus blood and righteousness;
I dare not trust the sweetestframe,
but wholly lean on Jesus'name.
When darkness veils His lovely face,
I rest on His unchanging grace;
In every high and stormy gale,
My anchorholds within the veil.
His oath, His covenant, and His blood
Support me in the whelming flood;
When all around by soul gives way,
He then is all my hope and stay.
When He shall come with trumpet sound,
Oh may I then in Him be found.
Dressedin His righteousness alone,
Faultless to stand before the throne
Refrain:
On Christ, the solid Rock, I stand;
All other ground is sinking sand,
All other ground is sinking sand.
When you begin to understand what is the hope of your calling, the assurance
of it, when you begin to realize that now we only have the earnestof that
calling, that one day we’ll have the full payment, then whatevercomes your
way you canstand on what God has done in your life. You can stand on who

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