The Pulpit Commentary — Ephesians — Section 127

of c0urse, their interest ; but it is the bringing of the different peoples of the earth into the glorious unity of the Church of God which so strikes the attention of the heavenly world. The Divine society which is gathering round Jesus is the most instructive exhibition of God's purposes which the heavenly world can contemplate. AsJonathat Edw!irds put it in his sermon upon ver. 10, the angels are benefited by the salvatio1.:. of men, (1) by seeing therein a great and;wonderful manifestation of the glory of God; (2) by Jesus Christ, as God-Man, becoming their Head. We may be sure that the history of the world looks very differently to the immortals from what it does in the pages of mortal history. We see the tramp of armies and of battles upon the graphic page, and an account more or less intelligent of the different and concurrent causes; but with what fuller insight and appreciation must the heavenly world look down upon the vicissitudes of time ! Amid the conflicting policies of different. states and nations, the missionary enterprise appears as the one consistent and uniting policy. The elevation of the world's peoples into one consecrated whole, into one mighty family, into one OI1:,TS.nic whole, is surely worthy of a God. And this is what the Church exhibits; it was for this Paul suffered, it is for this we in our respective spheres must struggle too. -R. M. E. Vers. H-21.-The Ohristian brotherhooil-Paul's second prayer. From the noble idea of the elevation of the heathen to equal privileges with the Jews, the apostle proceeds t.o a second prayer for the Ephesian converts, in which he rises to still greater elevation of thought. Prostrating himself before the Father of all, he contemplates a family unity embracing both heaven and earth, and he prays that his friends at Ephesus may experience such inward illumination and strength as to be fitting members of the mighty family. The leading thought is, then, Christian brotherhood, which embraces angels as well as men. The following thoughts a.re suggested by the prayer:- L C.HBISTUN BROTHERHOOD IS TO BE REALIZED IN DEVOTION BEFORE A COMJll'.ON FATHER. (Ver. 14.) The words" of our Lord Jesus Christ"are not in the most ancient manuscripts, and are rightly omitted in the Revised Version. This clears the ground for the understanding of the family name. The word for" family" (,r111"p1il) is etymologically connect.ed. with ..-,rr~p, so that it is God the Father who supplies the patronymic to "every family in heaven and on earth." All gather round the feet of a common Father, and realize in their devotion the true brotherhood. We do not sufficiently think of how much is accomplished when we get men everywhere on their knees with the Lord's Prayer upon their lips. A1'> we say from the heart, " Our Father, which art in heaven," onr hearts have become really one. However much we ma.y squabble before we proceed to prayer, if onr prayer to the infinite Father be true, we have entered by it in to re.al brotherhood. Contention cannot stand " the light of the count.enance" of tile ~ " Peace-maker." lL CimxsTul; BB.OTHEBJIOOD IS 9ECURBD TBBOUGE TEE INDWELLING OF A COIOION SA.VIOUJL (Vers.16, 17.) For the Holy Spirit, entering into the hea.rts;of God's children, enables them to entertain the elder Brother as a Guest. Christ dwells within each of us. He comes to sup with us and to enable us to sup with him (John xiv. 21; Rev. iiL 20). Christ within us becomes the unifying element. He is the Guest of each and of alL A1'> a Divine Being, he can pervade all the hearts and ensure the brotherhood. The brotherhood is brought about and sustained by an indwelling Christ. Taking possession of our natures, Jesus moulds them to his own gracious purposes and secures the essential brotherhood all round. Ill. CHRISTIAN BBOTEEBHOOD IS INTENSIFIED TEBOUGH TEE GRADUAL COMPBEHEN- BION oF CHRIST'S WONDROUS LOVE,'. (Vers.18, 19.) Jesus' by his indwelling becomes the object as well as instigator of our lol'e. W ~ get "rooted an~ grounded in love:" The selfish, loveless life has ceased, and the lovmg and devoted hfe has begun. This is essential to the comprehension of another's love. As Robertson says, "You must love in order to understand love. . . . One act of charity will teach us more of the love of God than a thousand sermons." Only loving hearts, then, can appreciate the wondrous love of Christ. It passeth the knowledge of natural and unloving men. Love is a revelation only unto love. But now, supposing that the love of Christ has begun within UJI, then his wondrous love becomes a subject of endless contemplation. Its breadth and length, its depth and height, preaent a problem for CR, m. 1-21,) THE EPISTLE TO '£HE EPHESIANS. 125