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THE KING’S BUSINESS
of sin and from all imperfection (Rom. 8:23; Phil. 3:20; 1 John 3:2; 1 Peter 1:5, R. V'.). Monday, June 17 . Eph. 1 : 15 , 16 . Because the Ephesian believers were “in Christ” and were “sealed with the Holy Spirit of Promise,” and because of the greatness of “the redemption” to which they had been “foreordained” by Him “who worketh all things after the counsel of His will,” “for this caus§” (R.V.) Paul “having heard of” their “faith, in the Lord Jesus,” which faith they showed “toward all the saints,” “ceased not to give thanks^ for” them. Whenever Paul heard of real, living faith it filled his heart with thanksgiving to God who was the Author of that faith. We find this thanksgiving on Paul’s part mentioned in every one of his epistles to the churches except to the Galatians and Second Corinthians (Rom. 1:8; 1 Cor. 1:8; Phil. 1:3; 2:13). Its omission in the letter to the Galatians and in his second letter to the Corinthians is significant. What Paul returned thanks for was their “faith” and “love” (cf. Col. 1:4). Some of the most important manuscripts omit the word “love,” but it is found in all the ancient versions and in some of the oldest manu scripts. It really does not matter much whether we omit it as the Revised Version does, or insert it as the Authorized Ver sion does. As we read in the Revised Version, “The faith in the Lord Jesus . . which ye show toward all the saints,” the essential thought remains the same, for we show our faith in the Lord Jesus toward all the saints by love to them, true faith in the Lord Jesus working by love (Gal. 5:6; 1 John 3:23). The faith for which Paul returned thanks was “in the Lord Jesus.” Not only did it rest in Him as its object, but He was the sphere of it, it was “in Him” (i. e., in living union with Him that they had it). It is argued from Paul’s speaking of hearing of their faith and love that this letter could not be to the Ephesians, for he had spent much time among them and knew their faith and love by personal observation. But it was now
some time since Paul had been among them, and he had heard of their faith through Epaph'ras and others. Paul uses exactly the same expression in writing to Philemon, who was an intimate friend and fellow- worker (Phile. 1:2, 5). This is one among many illustrations of how arguments against this epistle being to the Ephesians, that appear very strong, in fact unanswer able, are seen to vanish when we carefully consider them. Paul’s thanksgiving was unceasing. This, of course, does not mean that he was in audible thanksgiving to God every moment, but it* does mean that he did not merely return thanks to God once or twice and then cease, but day after day he turned to God without ceasing for these saints in Ephesus and elsewhere. - With his thanksgiving here as always Paul coupled prayer (cf. 2 Tim. 1:2). Very much of Paul’s work for his converts con sisted in prayer. We think of his work for the churches as consisting in his preaching, his journeys, and his labors, but if we will go through his epistles and note the amazing number of times he tells peo ple that he is praying for them “without ceasing” we will see that the most impor tant and laborious part of Paul’s work was his intercessory prayer (cf. Rom. 1:9; Col. 1:9; 1 Thess. 1:2, 3; 2 Tim. 1:3). Tuesday, June 18 . Eph. 1 : 17 . Paul here tells them what his prayer for them was, and to whom it was directed. The prayer was directed to “the God of our Lord Jesus Christ, the Father of glory.” This is, a wonderful name and full of suggestions and of teaching. It brings out first ,the real humanity of our Lord Jesus and His subordination to the Father. Jesus is as truly human as He is divine, and (as human) God is His God (cf. John 20:17). The mention of God as the God of the Lord JeSus is peculiarly appropri ate in a connection when God’s raising him from the dead and exalting Him to sit at His right hand is about to be men tioned (vs. 20-23). He is also “the God of our Lord Jesus Christ” as the God who reveals Himself in our Lord Jesus (cf-
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