The key to the designation _Father of glory_ is in Romans vi. 4: "Christ was raised from the dead through _the glory of the Father_." In the light of this august manifestation of God's power to save His lost sons in Christ, we are called to see light (vv. 19, 20). Its glory shines already about God's blessed name of Father, thrice glorified in the apostle's praise (vv. 3-14). The title is the counterpart of "the Father of compassions" in 2 Corinthians i. 3.
And now, what has the apostle to ask of the Father of men under these glorious appellations? He asks "a spirit of wisdom and revelation in the full-knowledge[64] of Him,--the eyes of your heart enlightened, in order that you may know," etc. This recalls the emphasis with which in verses 8 and 9 he set "wisdom and intelligence" amongst the first blessings bestowed by Divine grace upon the Church. It was the gift which the Asian Churches at the present juncture most needed; this is just now the burden of the apostle's prayers for his people.
The _spirit of wisdom and revelation_ desired will proceed from the Holy Spirit dwelling in these Gentile believers (ver. 13). But it must belong to their own spirit and direct their personal mental activity, the spirit of revelation becoming "the spirit of their mind" (iv. 23). When St Paul asks for "a spirit of wisdom and _revelation_," he desires that his readers may have amongst themselves a fountain of inspiration and share in the prophetic gifts diffused through the Church.[65] And "the knowledge--the full, deep knowledge of God" is the sphere "in" which this richer inspiration and spiritual wisdom are exercised and nourished. "Philosophy, taking man for its centre, says, _Know thyself_: only the inspired word, which proceeds from God, has been able to say, _Know God_."[66]
The connexion of the first clause of verse 18 with the last of verse 17 is not very clear in St Paul's Greek; there is a characteristic incoherence of structure. The continuity of thought is unmistakable. He prays that through this inspired wisdom his readers may have their reason enlightened to see the grandeur and wealth of their religion. This is a vision for "the eyes of the heart." It is disclosed to the eye behind the eye, to the heart which is the true discerner.
"The seeing eyes See best by the light in the heart that lies."
Yonder is an ox grazing in the meadow on a bright summer's day. Round him is spread the fairest landscape,--a broad stretch of herbage embroidered with flowers, the river gleaming in and out amongst the distant trees, the hills on both sides bounding the quiet valley, sunshine and shadows chasing each other as they leap from height to height. But of all this what sees the grazing ox? So much lush pasture and cool shade and clear water where his feet may plash when he has done feeding. In the same meadow there stands a poet musing, or a painter busy at his easel; and on the soul of that gifted man there descends, through eyes outwardly discerning no more than those of the beast at his side, a vision of wonder and beauty which will make all time richer. The eyes of the man's heart are opened, and the spirit of wisdom and revelation is given him in the knowledge of God's work in nature.
Like differences exist amongst men in regard to the things of religion. "So foolish was I and ignorant," says the Psalmist, speaking of his former dejection and unbelief, "I was as a beast before Thee!" There shall be two men sitting side by side in the same house of prayer, at the same gate of heaven. The one sees heaven opened; he hears the eternal song; his spirit is a temple filled with the glory of God. The other sees the place and the aspect of his fellow-worshippers; he hears the music of organ and choir, and the sound of some preacher's voice. But as for anything besides, any influence from another world, it is no more to him at that moment than is the music in the poet's soul or the colours on the painter's canvas to the ox that eateth grass.