The supply of all the needs of those believers, who, like the

Philippians have given of their substance in such a way that it can

be described as `an odour of a sweet smell a sacrifice acceptable,

wellpleasing to God' (Phil. 4:18,19).

Christ among the Gentiles constitutes of itself the answer to the

question, `What is the riches of the glory of this mystery' (Col.

This leaves the two references in Ephesians, both of which occur in

the two prayers of the apostle; and both of which are related to

each other

what is the riches of the glory of His inheritance in the

saints (Eph. 1:18).

The granting of the prayer of Ephesians 3:14-21.

If these two passages are related, as they seem to be by their place in the two

prayers, then we perceive that the first prayer is a preparation for the second.

In the first, Paul prays that the believer may know what is the riches of the

glory, and relates these riches with the Lord's inheritance in His saints.  Now

he says that from that selfsame source will come the answer to the prayer that

Christ may dwell in the heart by faith -- an anticipation here and now of the

glory of the inheritance of Ephesians 1:18 yet to be enjoyed.  We may draw upon

that special account in the Bank of faith even now while we travel through the

wilderness of this world, so that we, like Israel of old, may have our

tabernacle in the wilderness and know something of the divine indwelling a

blessed anticipation of the day when the tabernacle of God shall be with men.

The special provision that the apostle desires shall be made out of the riches

in glory, a provision that is evidently demanded by the nature of the ultimate

request is for `power' and for `strength' and that by His `spirit' in the `inner

man'.  While we may grant that where there is the pure and earnest intention,

failure through frailty may well be forgiven, we can hardly speak thus of God

Himself.  If He is not able to implement His purposes of grace, of what good

will it be to remind ourselves and our fellow companions in misery that `He

meant well'?  The great characteristics of Abraham's faith were, that he fully

believed that what God had promised, `He was able (dunatos "of power") also to

perform' (Rom. 4:21) and that the same God Who had promised him a son when he

was as `good as dead' was able (dunatos) to raise that son up from the dead if

the need should arise (Heb. 11:19).  In spite of the defection of the chosen

channel, and the apparent disruption of our part of the purpose of the ages, the

apostle could view the blindness of Israel with calmness, knowing that it was

`in part' and but for a season, and that the God Who had cut out the natural

branches of the Olive tree, was able (dunatos) to graff them in again (Rom.

11:23).  `Power' is ascribed to God at the close of the `Lord's prayer' (Matt.

6:13).  `Power' overshadowed the Virgin at the conception of her firstborn son

(Luke 1:35).  `Power' was promised to the apostles at Pentecost (Luke 24:49;

Acts 1:8; 4:7).  `Power' is the outstanding characteristic of the Saviour as

`The Son of God' in resurrection (Rom. 1:4), and this same `power' is seen in

the Gospel of Salvation (Rom. 1:16).  Even the evidence of creation, given to

those who had no written revelation, focuses attention upon `His eternal power

and Godhead'.  The preaching of Jesus Christ crucified is the power of God in

the message of salvation (1 Cor. 1:18).  In the prison epistles power is

distributed thus: