The Pulpit Commentary — Ephesians — Section 29

Ver. 17.-Prayer for the Holy Spirit. The Ephesian saints had already received the Spirit, for they had been eeafed by him; but the apostle wishes the Spirit to become a spirit of wisdom and revelation, for further enlargement in a spiritual sense can only be realized in the direction of new knowledge. Some persons say it is wrong to pray for the Holy Spirit, as it seems to imply that he has not already come. The apostle here expressly prays for the Spirit. Oar prayers always acknowledge the Spirit 88 already come, 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 grace and peaca to Churches which already rejoiced in the experience of both blessings. "Ye have received an unction from the Holy One, and ye know all things." Jesus is the Holy One; his Spirit is the unction; the knowledge of all things the result. This unction imparts the germ and eubst.anca of all knowledge. -T.C. Ver. 17.-Prayer for the knowledge of God. The apostle prays that the spirit of wisdom and revelation may be given, so that the Ephesian saints may have a fuller knowledge of God. Knowledge is an essential factor for promoting growth in grace. He does not pray for holiness, but for knowledge, because he knows it is only through the fuller knowledge of God, imparted by the Divine Spirit, that holiness can be promoted.· Thus he prays for the Colossia.ns that they may be "filled with the know- ledge of God's will in all wisdom and spiritual underst.anding" (Col. i. 9); that they may "walk worthy of the Lord unto all plea.sing." He prays for the Philippians that "their love may a.bound in knowledge and all judgment" (Phil. i. 9); the knowledge and judgment being indispensable both for the regulation and for the increase of love. Similarly, Peter prays for the Uhristians of the dispersion, that "grace and peace may be multiplied through the knowledge of God, and of Jesus our Lord" (2 Pet. i. 2). "The knowledge of God is thus the first and best of all the sciences."-T. C. Ver. 18.-The connection between the heart and the intellect "The eyes of your heart being enlightened." L Tms lB A SINGULAR EXPRESSION. Yet it is true in philosophy and true in life, as well 88 consistent with Biblical language. Scripture speaks of applying our hearts unto wisdom (Ps. xc. 12), and of" the understanding of the heart" (Luke i. 61). II. THE HEART POWERFULLY INFLUENOES '1'HE UNDEBSTA.NDINO. Larochefoucauld says, aft·er his own cynical manner, "The head is the dupe of the heart." There is often undoubtedly a divided interest in the soul of man, where two powers are fighting for the mastery. Coleridge said, at a certain point in his speculative career, "My head w:18 with Spinoza, while my heart was with Paul and John." Scripture is most emphatic in marking the connection between knowledge and holiness. We" grow in grace and in knowledge": together, the two growths not hindering but helping each other. "Blessed are the pure in heart: for they shall see God." Purity of heart gives the insight. And purity of heart rather than accuracy of thought, is the order of the kingdom. "If any man will do his will, he shall know of the doctrine, whether it be of God" (John vii. 17). How often do we find in human life that interest, vanity, fear, party spirit, determine the conclusions of the intellect I Our opinions often depend upon our lives quite as much as our lives depend upon our opinions. Fichte says that our system of thought is often no more than the history of our hearts. Our judgment is often swayed by our affections. III. IT lB GoD WHO GIVES THE INSIGIIT. "The eyes of your heart being-enlightened." It is God who "hath given us an understanding to know him that is trne" (1 John v. 20); not a new faculty, but a new quickness or insight; for "unless a man is born again, he cannot see the kingdom of God" (John iii. 3). It is God who" giveth tho light of the knowledge of the glory of God in the face of Christ Jesus" (2 Cor. iv. G). We are" not ablo of ourselves to think a good thought" (2 Cor. iii. 5), and our highe:;t knowledge is a Divine gift. "To you it is given to know the mystorits of the kiugdom  '26 THE EPISTLE '. TO THEL !EPHESIANS. (OB,L 1-23.