Pauls's Epistle to the
Ephesians
Chapter Four
SPIRITUAL
STRENGTH.
"That He would grant you, according to the riches of
his glory, to be strengthened with might by his Spirit in the inner man; that
Christ may dwell in your hearts by faith; that ye, being rooted and grounded in
love, may be able to comprehend with all saints what is the breadth, and
length, and depth, and height; and to know the love of Christ, which passeth
knowledge, that ye might be filled with all the fulness of God." - EPH. iii.
16-19.
THIS prayer proceeds upon the assumption of those prayed
for being included in the house, or household, of which the apostle has been
speaking. For both figures are used to denote the true church. It is a holy
temple. It is a holy family. You are interested in the prayer as being members
of the church which is Christ's body, the fulness of him that filleth all in
all. You are stones in the house or temple; inmates in the household or family.
And therefore this prayer is offered on your behalf; "For this cause, I bow my
knees." I pray for you.
And I pray for you to one who is a father; first
and originally the Father of our Lord Jesus Christ; and then in him the Father
of a large and comprehensive family, including the unfallen heavenly hosts as
well as the redeemed from among men; all bearing the name of Jesus, of him whom
all angels worship and in whom all the saved believe. My prayer also is very
bold and high; the measure of it being nothing short of the transcendent
excellency of the Father from whom the blessing is sought. It is according to
the riches of his glory that he is asked to grant the request.
No
lesser proportion will content me, says the apostle. No lesser proportion
should content you.
Now, under and upon this great preamble, what is it that
the apostle prays for on your behalf? The answer to this question might not be
easy, if we were to go into a critical examination of all the interpretations
which have been suggested of what is confessedly a difficult passage;
difficult, as all admit, chiefly on account of its vast sublimity and holy
spiritual elevation of thought. It is the ideal of the universal church in its
ultimate completeness; an ideal now; but soon to become real. I think. However,
I may fasten upon five significant terms, as keys by which we may partly unlock
this divine casket, so that its precious contents, the riches of the Father's
glory, may be set free and shed abroad. These are faith (vers. 16, 17); love
(ver. 17); comprehend (ver. 18); knowledge (ver. 19); be filled (ver.
19).
I. Faith is my first
stand-point, or point of view. The prayer is that the Father would grant you to
be strengthened with might by his Spirit in the inner man; that Christ may
dwell in your hearts by faith (vers. 16, 17).
The sense in which the phrase
"to be strengthened" is to be taken here, may be best gathered, as I think,
from the opposite expression elsewhere (Rom. v. 6), "we were without strength."
The context there explains this as meaning "ungodly" (ver. 6); "sinners" (ver.
8); "enemies" (ver. 10); first, ungodly, not owning God and giving loving and
loyal allegiance to him; - therefore, secondly, sinners, guilty in his sight,
and righteously condemned; - and therefore again, thirdly, enemies, at variance
and strife with the God whose just authority we set at nought, and under whose
wrath, for that sin, we justly lie. That is our being without strength. For in
that state we are impotent; absolutely helpless. We cannot help ourselves : and
there is no available help within our sight, or our grasp. We cannot stand
erect and firm before the Lord. If we may not hide ourselves among the trees of
the garden, or cover our nakedness with aprons of fig leaves, we must hear his
call and.come out under his eye, shrinking and shivering, with trembling limbs
and fainting heart. We are altogether undone; without strength. But we are to
be strengthened, strengthened in respect of what constituted our weakness or
our being without strength before. For there is a blessed and gracious
correspondence or adaptation here.
We shall be strengthened inwardly.
Our strength to stand firm and upright before God is to be from within and not
from without. And this is a vital point, involving the new nature, the new
heart. To be thus strengthened inwardly is not according to the habit or the
desire of the old nature, the old heart. To pray ourselves for such a kind of
strengthening, or to accept Paul's praying for it on our behalf, is wholly of
grace and not at all of nature. Naturally we lean on outside props; outward
religious observances and moral duties; the opinion of men; the church's
acceptance of us; and the world's acquittal; something that is not ourselves,
or part and parcel of ourselves; but extraneous and external. If we summon up
courage at all to meet God face to face, and stand with any measure of boldness
in his sight, it is by means of outward appliances and expedients that we try
to do so. That, however, is not the sort of strengthening which the apostle
would have us to experience and realise. It is in the inner man that he wishes
us to be strengthened. As regards this strength, we are to be self-contained;
every one of us individually, apart from all the rest.
To strengthen you thus inwardly is the work or
office of the Spirit of God. His gracious agency may be dispensed with is the
other kind of strengthening that is sought. You may hold up yourselves on the
strength of good works done by you, or good offices performed upon you. The
world may hold you up by its flattering approval; or the church by its
charitable judgment; or the devil with his lie - "You are not worse than
others; the tree will make you wise; God cannot have meant you to take his
threatening so very literally; you shall not surely die." Thus entrenched in
worldly or satanic apologies; or in priestly and sacramental absolutions; or in
self-absolutions on the ground of outward acts of piety, you may seem to stand
strong. No need of the Spirit in that mood for that strength. But when all
these fall away from around you, what is your strength? When you are alone with
God, with no one to cling to, and nothing to lean on, what are you? Strong! Ah,
if you would be strong then and there, it must be through your being
strengthened by God's Spirit in the inner man.
And what is the strength
which God's Spirit thus inwardly imparts? It is Christ. Christ dwelling in your
hearts; Christ dying for the ungodly; Christ dying for us sinners; Christ
justifying us by his blood; Christ the Son of God reconciling us to the Father
by his death. It is the indwelling of this Christ in our hearts that is our
strength. It is an abiding strength; for he is to dwell in us. It is a sure and
real strength, thorough and complete; for he is to dwell in our hearts, for it
is the heart that faints under a sense of guilt and fear of wrath; and
conscious of enmity and estrangement we lose courage, we lose heart when
summoned to stand before God. But let Christ enter into the heart, and win back
its trust, its affection, to himself and his Father; let him become the
trusted, cherished inmate and owner of the heart, then there need be no more
trembling there, but strong confidence and good courage. My flesh and my heart
faileth ; but he is the strength, the rock, of my heart.
By faith he is
so. By faith he dwelleth in your hearts; by no mystical or sacramental grace,
operating blindly like a charm or spell; by no material symbol or priestly
ministry imparting him to you almost without your consciousness, concurrence,
and consent; but by faith; simply by faith; by faith alone; faith in your
hearts. For the faith which is to win and secure for you this indwelling of
Christ in your hearts must itself be in your hearts. With the heart man
believeth unto righteousness. It is the Spirit opening your hearts, and keeping
them ever open for the entrance into them of Christ the King of Glory. It is
your intelligent, simple, cordial, glad embracing of Christ, your being always
ready, with prompt alacrity, to recognise and rise to meet him as he cries -
"Behold, I stand at the door, and knock; if any man hear my voice, and open the
door, I will come in to him, and will sup with him, and he with me." Thus you
are to be strengthened with might according to the apostle's prayer. The seat
of the strength imparted is the inner man; it is the strength, not of outward
propping but of inward peace and power. The agency by which it is imparted is
that of the Holy Spirit; for he alone has access directly and immediately into
the inner man; he alone, the Spirit of God, can deal effectually with spirits
of men. The essence of it is Christ dwelling in your hearts; Christ living in
you; Christ in you, the Lord your righteousness, the Lord your strength; Christ
in you the hope of glory. The means or instrument of your receiving it is your
simple heart's faith. Well may this strength be characterised as mighty; your
being strengthened with might. It is indeed your being strong in the Lord and
in the power of his might.
II. To
faith succeeds love. You are to be rooted and grounded in love. These images or
figures suggest the ideas of a grove and a building. You are to be rooted as
the trees that constitute a grove, and grounded as the stones and pillars of a
building; "rooted and built up" (Coloss. ii. 7). The apostle here refers to and
resumes the thought with which the previous chapter closes; the comparison of
the church collective to a temple of which individual believers are the
materials, or component parts; and he seems to contemplate the temple in two
aspects; on the one hand as formed by the plantation and growth of trees, and
on the other as constructed by the skill and toil of workmen out of the stones
of the quarried rocks.
In either view, it is, in the first instance,
indispensably necessary that the trees be, each of them apart, strong, firm
enough to stand erect; and the stones strong, compact, square, and solid enough
to lie in position and bear pressure. But that first condition being secured,
something more is needed. The strong, well-growing trees must be capable of
orderly combination, so as to constitute the temple's leafy walls. The strong,
well-polished stones must be capable of being adjusted and fitted in to one
another, so as to make the entire temple structure secure, symmetrical, and
imposing.
In your case, the first necessity is met by faith; the second
can be met only by love. For faith, while it strengthens you as individuals and
strengthens you mightily, does not of itself bring you together, or form you
into one body, one clump or building. In order to that, it must work by love.
In its own proper nature, and as regards its immediate efficacy, it strengthens
you personally, every one of you apart. It gives you courage and confidence,
Christ by it dwelling in your hearts, to appear before God without shame and
without fear. That is its legitimate and primary function, limited to a
personal transaction and a personal dealing between you and God, having
reference not to others but to yourselves alone, bearing exclusively on your
personal relation to God and standing in his sight.
If you and others,
thus strengthened, are to grow together, or to be built together into a holy
temple in the Lord, there is need of a principle, or influence, or power, more
pliant and plastic, as well as more catholic and less self-regarding than
faith. And what is needed is found in love, or in faith working by love. Love
is the soil, rich, deep, and generous, and withal homogeneous all through, in
which all the trees are rooted. It is also the soft and tender lime or mortar,
the close-drawing and close-fixing cement, in which, through successive layers,
the stones are deposited or imbedded.
"Were the soil in which the trees
are rooted not all of one kind, and that the best and the most kindly; were the
trees rooted in soils which, though contiguous, were as diverse as the soils in
the parable of the sower; no care or culture of any husbandman, however
watchful and expert, could ensure their growing into anything else than a mixed
and motley group of detached, ill-matched, ill-assorted stumps and stems, alike
unfit and unworthy to have the sacred character of the house of God. So also,
were the binding cement in which the stones are row by row grounded, of many
different qualities and modes of acting, what but unseemly rents must ensue,
and perilous cracks and flaws and fissures!
But the soil is love; the
cement is love. And it is love which is always and everywhere itself one; love,
which makes all in whom it is implanted and imbedded, or rather who are
implanted and imbedded in it, one; one in nature, one in heart and mind, one in
the mutual embracing of one another, as of one family in the Lord. Yes, you are
to be all rooted and grounded in one and the same love; the love which, flowing
ever freshly forth from the warm bosom and large heart of the Eternal Father,
flows ever freshly into your bosoms and your, hearts, through that faith
wrought in you by the Spirit which opens your bosoms and your hearts for the
indwelling in them of God's dear Son; the love which reproduces itself in your
bosoms, in your hearts, as you learn more and more to love, because God hath
first loved you, and as God hath loved you, to love with the very love,
forthgoing, forthflowing, wide, rich and free, with which God loves, when he so
loved the world that he gave his only hegotten Son, that whosoever believeth in
him should not perish but have everlasting life; when not having spared his own
Son, but given him up for us all, with him also he freely gives us all
things.
III. Faith and love lead on
to comprehension or taking in; a comprehensive survey of something very vast;
and vast in all directions (ver. 18). What is that whose breadth and length and
depth and height you are to be able, through faith and love, to comprehend? Is
it an attribute or affection, such as love, the love of Christ? I think not. We
come to that presently, in a somewhat different connection.
I rather
find myself now, first strengthened as a believer, so as to be fit for standing
alone; but at the same time, secondly, having all over me, and all through me,
love; love being my soil and cement: I find myself thus introduced into a grand
hall; a glorious amphitheatre, a temple of immeasurable dimensions; thronged
and crowded with all the saints; all the holy ones; angels and men; into whose
society I am strangely and of grace admitted. In company with them, and in full
sympathy with them, I look behind, before, below, above; and see nought but one
wellnigh boundless room and home for all the elect, all the saved. I comprehend
its breadth and length and depth and height. It is not that I comprehend it, in
all its vastness and in all its dimensions, so as to grasp it in my experience,
or even in my imagination. No. I can comprehend it only as I may comprehend the
multitudinous starry sky, when I come abroad on some calm, clear night, and
gaze into the all but infinite, around, beneath, above. So, believing and
loving; strengthened, through believing, and therefore able to stand erect and
firm under the opened heavens; melted, through loving, into catholic and holy
fellowship with all on whom these heavens open; I stand under the canopy of the
highest azure sky, and look abroad, around, below, above.
It is a great
sight. And it is not as being alone that I look. It is as associated with all
the saints; all the holy ones. I am myself one of the family that fills the
house to overflowing; one of the society, for whose accommodation, I see with
adoring gratitude and wonder, that, with all its vastness, the house is almost
too small. I comprehend its breadth and length and depth and height only to
realise, in common with all the saints with whom I comprehend it, that in all
directions it defies any bounds I might assign to it.
It goes far
lengthways and broadways; far every way; all around; over all the universe
where lost beings capable of salvation are to be found. This vast elastic net
and comprehensive structure sweeps and gathers all around into its embrace. It
goes down to the lowest depths of humanity's utmost degradation, and carries
all that it rescues to the highest heavenly elevation. It is a wonderful temple
or tabernacle; and has wonderful qualities as a tabernacle, growing into a
temple. It is, in that view, capable of the widest expansion. It is indeed a
tabernacle indefinitely, if not infinitely, expansible in breadth and length
and depth and height. And you, believing and loving, are brought to comprehend
its being so. It is a blessed fruit of love, or of faith working by love. It is
your being brought into intelligent and sympathising oneness with the great
architect of the temple himself! Whether it is to be made up of trees, or of
stones, it is viewed by you now in the light in which it is seen by
him.
You see it in a measure, in its breadth, length, depth and height
as he sees it. You enter intelligently and sympathisingly into his great plan
and purpose to gather into one family bearing his Son's glorious name all in
heaven and on earth that are his; to prepare in that family, and as embracing
all its members, a fitting temple for his own inhabitation. Thus you
comprehend, as far as it is to be comprehended by the understanding of the
creature as now enlightened spiritually, the vast dimensions, in every
direction, of the temple now in course of growth, or of building. Only let it
be observed, you comprehend it with all saints; not in solitary musing or
meditation; but in social Christian fellowship. It is but a dry and dead
theoretical catholicity that you can reach in your lonely study. If you would
really know the breadth and length and depth and height of the great common
hall now in course of erection, it must be in sympathy and co-operation with
all the holy ones.
IV. Through this
process of faith, love, and comprehension, we reach a marvellous knowledge; the
knowledge of the unknowable, "to know the love of Christ, which passeth
knowledge." The possibility of knowing what passes knowledge, has become a
question or problem in philosophy; the possibility of our having any clear and
reliable or trustworthy knowledge of what we cannot know thoroughly. It is a
mere speculative juggle; such as the commonest everyday experience might
expose. "We act constantly on the faith of a partial knowledge of men and
things, holding the knowledge to be valid so far as it goes; otherwise, very
often we could not act at all. All depends on what it is that is to be known.
If it is what may be thoroughly known by our minds as now constituted and now
enlightened, then we are bound thoroughly to know it. But who will say that the
love of Christ is a thing of that sort? Especially when I begin to conceive of
that love, not only in its bearing on my individual case, but in its relation
to the vast purpose of the Father to gather into one all things in him, to form
a universal family of all the saved, heavenly and earthly, bearing his name; to
build a great temple, whose breadth and length and depth and height only faith
divinely wrought and divinely working by love can comprehend. When I enter
there, I come in contact with a love that passeth knowledge. In one view,
indeed, it might seem, and it is true, that I best know the love of Christ, so
far as it is knowable, through my own personal and individual experience;
through his dealings with me and my dealings with him. It is thus that I know
the love of Christ at first; and thus I must continue to know it first and
primarily at every stage of my spiritual progress. It is vain and idle to say
or think that I can ever at any time know the love of Christ in any wider
aspect or application of it, if I am not at that very time first knowing it, so
as to realise it, in its bearing on me; or as his loving me and giving himself
for me.
But while this is needful for the depth and warmth of my
knowledge of the love of Christ, that it should be intensely personal; a
knowledge of it as his love to me personally and individually; something more
is needed for its width and comprehensiveness. In particular, something more is
needed for its being a knowledge of his love as passing knowledge. For in order
to that I must seek to know his love by entering into it and sharing it. I must
not be merely a receiver or recipient of it, as the object on whom it is
bestowed. I must rise to a participation with him in the very love itself which
he feels and shows. I would know his love, not merely by the appropriation of
it as running in the narrow channel of its most gracious adaptation to my case,
but by real sympathy with it in its widest scope and sweep, as regards the
whole counsel of God and the final setting up of his great temple.
If,
indeed, I am to know this love at all, or at all truly and adequately, I must
know it thus not as an individual sitting apart, but in fellowship with all the
saints. I must get out of myself, and my own individual case. I must make
common cause with all who love the Lord Jesus, and join heartily with them in
every work of faith and labour of love. And all this I must do, as
sympathisingly, comprehending with them the love of Christ; his love to me; and
to them as well; his love far reaching, in every direction, beyond them and me
; his love as the Good Shepherd, having other poor sheep that are not of this
or that fold; his love bent upon there being but one fold under one
Shepherd.
To know that love of Christ is surely possible, if we seek to
know it with all saints; not as if we would ourselves monopolise it, or
appropriate it as exclusively or pre-eminently ours; but as willing to
recognise its large and universal fulness. And it is a blessed knowledge, real
and true, and therefore blessed; though it is the knowledge of what passeth
knowledge. Nay, it is blessed because it is so. It is our entrance into an
experience which can never be exhausted. To know the love of Christ which
passeth knowledge! It is the beginning of an eternal scholarship; an endless
progressive study. The theme of the study, Christ's love, passeth knowledge;
the study, therefore, can never reach completion. Throughout eternity we shall
be ever learning to know the love of Christ, of which, the more we know it, we
shall know that it passeth knowledge. In this sense, through eternity we shall
be ever learning and never able to come to the knowledge of the truth, to the
true and full knowledge of the love of Christ which passeth
knowledge.
V. There remains one
other great and final consummation which the apostle's prayer would have you to
reach; "that ye might be filled with all the fulness of God." The idea is
almost beyond belief, beyond conception. And yet, in connection with the
apostle's line of thought, it may become conceivable, yes, and believable too.
He has, as it were, in vision before him, a holy temple; vast, immense;
wondrously reared by a love that passeth knowledge; but reared in a manner and
for a purpose fitted to make that love reliably known. It is meant to be for a
habitation of God through the Spirit (chap. ii. 22). That temple is to be
filled with all the fulness of God; it must be so if he is to inhabit it. For
he cannot be where his fulness is not; he cannot dwell where his fulness dwells
not. If, therefore, he is himself to inhabit that temple, it must be filled
with all his fulness. What was manifested symbolically and typically at the
dedication of Solomon's temple is to be fulfilled in this one. Then the cloud,
the glory of the Lord filled the house of the Lord. That was a visible symbol
of Jehovah's presence; not certainly his fulness. But the New Testament
spiritual temple is really filled with his own very fulness. It may well be so.
All its materials are separately filled and prepared by the Spirit. Christ
dwells by faith in every one of them. They are lovingly compacted together. And
together they form a holy temple, and one all but infinitely wide in all its
dimensions, such as may be well and worthily filled with all the fulness of
God. But of such a temple, composed of such materials, must it not be true that
what fills the whole, fills also every part? For in truth the parts are so
related to the whole, that the whole cannot be ultimately filled with anything
with which all the parts are not first severally and separately filled. It is,
and can only be, through all the parts being severally filled, that the whole
is filled. If it is the fulness of God that is to fill the entire structure, it
must do so through its filling all the materials of which it is composed. In
plain terms, the church collective cannot have in it more of the divine
presence and the divine blessing than its members have in themselves
individually.
But the apostle would have you individually to reverse
this order, and to look at this matter in another light. He would have you to
seek to be yourselves filled with all the fulness of God, through your
comprehending with all saints what is the breadth, and length, and depth, and
height; and knowing the love of Christ, which passeth knowledge, that ye might
be filled with all the fulness of God. The fulness of God is in that great holy
temple, composed as it is of living beings, intelligent and free; elect angels
and the redeemed from among men; these last especially planted as goodly trees
in the garden of the Lord; polished as well-hewn stones and stately pillars in
his house. The fulness of God is in this vast erection; all his fulness; the
fulness of all his perfections illustriously displayed; the fulness of all the
riches of his grace and glory copiously bestowed. The whole fulness of God is
there; all that he can ever show of his character; all that he can ever give of
his bounty. He exhausts himself, as it were, to fill that immense living temple
of all the saints; the countless assembly of his chosen and holy ones. You are
joined with them; you are parts of the temple formed of them; and the fulness
of God which fills it as a whole, fills you also as one of its
parts.
For this is the marvel of that fulness of God. It fills the
universal church, the whole family in heaven and earth named of Christ; fills
it to overflowing; for the universal church, even when it is complete, can
scarcely contain it all. And yet your heart, O humble believer in Jesus, your
single heart, your broken heart, can contain it all, as well as the universal
church can. Yes, when the love of God is shed abroad in your heart through the
Holy Ghost being given unto you; when he takes of what is Christ's, and shows
it unto you ; when the very love with which the Father loveth the Son dwells in
you and he in you; and the very glory which the Father giveth the Son is given
by the Son to you; when Father, Son, and Holy Ghost come and make their abode
with you; when the mystery of a single soul saved, and that soul your own,
grows in your apprehension into the mystery of a mighty multitude, ten thousand
times ten thousand, and thousands of thousands, out of every kindred and tongue
and people and nation, singing the new song; when your heart takes in these two
mysteries and realises them as one, the one mystery of godliness, is it not
indeed filled to overflowing with all the fulness of God; the fulness of all
that he is, all that he has, all that he gives?
Two practical
reflections, suggested by the subject we have been considering, may close this
discourse.
I. How personal and
individual a matter is the religion of Jesus! There is no salvation in it for
sinners in the mass; no wholesale amnesty or deliverance. Every one must stand
alone. There must be a personal and individual reckoning with every one
separately, alone, and by himself; first a smiting, and then a strengthening.
This is a solemn thought for the ungodly. Though hand join in hand the wicked
shall not escape punishment. There is no safety for thee, 0 sinner, in a crowd.
Thou canst not hide thyself in the multitude of thy companions, or lean on
their support, or justify thyself by pleading their countenance and
concurrence. Alone, thou must meet thy God; alone, in thine own solitary
impotence and helplessness, without strength; alone, by thyself, to be
graciously strengthened with might if thou wilt; but yet anyhow thou must meet
thy God alone. Alone thou meetest him when thou comest to thy last hour. Ah,
the terror of that view of death, its solitariness. Friends may go with thee to
the verge of the dark valley, but thou passest through it alone. Loving faces
may be around thy bed, loving voices may be whispering in thine ear; but lo,
the cold hand of death is upon thee, and thou art alone; alone with thy God;
face to face alone with thy Maker and thy Judge!
Ah, rather be alone
with him now! Come out from the company in whose companionship thou hast been
vainly dreaming of security. Say not, "a confederacy" to all them to whom they
say "a confederacy." Come out and stand alone before thy God. Let him deal with
thee by thyself, apart, now; as if thou wert the only sinner in all his wide
creation. Stand! Nay, thou canst not stand that awful ordeal, that lonely
solitary dealing, when thou lettest go thy hold of all thy comrades and art
alone with thy God. Thou art weak, helpless, undone. Thou faintest, thou
fallest. Oh, blessed fall, thou lone and lost one! Thy God raiseth thee up. Thy
Saviour is himself thy strength, his Spirit brings him near; near to thee, to
thee alone. And thou nearest his voice as he enters thy heart and thou openest
to let him in. "Peace be unto thee, thy sins be forgiven thee, thou art
strengthened. I am thy strength; I, Jesus, who am Jehovah thy righteousness,
and therefore Jehovah thy strength."
II. How wide and catholic a matter is the religion of Jesus! Dealt
with thus alone, 0 poor soul! thus faithfully, thus graciously, thou dost not
continue to be alone. The faith which saves thee is thine own solitary act,
grasping Christ for thyself alone, as loving thee and giving himself for thee.
But the love by which faith works cannot breathe in solitude. No, it introduces
you into fellowship with the great heart of the Father, in his purpose to
gather into one all in Christ. You are invited, you are called, to enter with
lively sympathy with that purpose in all its wide sweep and compass. It is your
privilege to be fellow-workers with the Father, and the whole family, in
carrying it out. That is your high vocation. The reproach is sometimes cast
upon the doctrine of grace that it tends to foster a selfish frame of mind. "We
are represented as caring only for our own personal salvation, congratulating
ourselves on our security, as a select circle of heaven's favourites, and
complacently consigning well-nigh the whole race of men to ruin. The reproach
is undeserved. Let us prove it to be so. Let us meet it practically. Let us
with all saints comprehend the vastness of the divine plan of love. Let us
labour in the building of the all vast, boundless temple, that is to be an
habitation of God through the Spirit. Let us watch and pray, until " before
Zerubbabel the great mountain shall become a plain, and the headstone of the
house shall be brought forth with shoutings; Grace, grace, unto it."
Go To Chapter Five
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