This is not put forth as exhaustive, or in anything like regular sequence, it aims rather

at giving a comparison.

In the first prayer the believer is directed to the work and glory of Christ for him, and

to view himself in Christ, whereas the prayer of chapter 3: speak of the inner man,

and of Christ dwelling in the heart by faith. The first prayer declares the one body to be

"the fulness", whereas the second prayer prays "that ye might be filled with all the

fulness of God."

The prayers of the apostle Paul would be of the greatest interest to the believer, in

whatever way they might be found or handed down, but when God includes those prayers

in His inspired Word, and moreover, when we think of the exceedingly limited space

occupied by the prison epistles, then these prayers must make petition for vital things,

petition which should form the basis for the prayers of all members of the one body, and

prayers which bring into prominence the doctrines concerning which it is most necessary

that the believer should have a full knowledge.

The apostle, in verses 17 and 18, gives us the threefold preparation for which he

prayed on behalf of the saints. This threefold preparation comprises first, a spirit of

wisdom, secondly, of revelation, and thirdly, of enlightened eyes. This petition he makes

to "the God of our Lord Jesus Christ, THE FATHER OF THE GLORY". It is certainly

true that these words may mean "the glorious Father", but we must remember that in

scripture the word "father" carries a somewhat wider meaning than it usually does in

English. Gen. 4: 20, 21 will illustrate this wider meaning. In II Cor. 1: 3 we read of the

Father of mercies, and in James 1: 17 of the Father of lights. In each case there is a

strong reason in the context for this usage. In II Cor. 1: the Father of mercies is also the

God of all comfort, and from Him alone can true consolation flow. In James 1: the

reader is warned against attributing any temptation to sin unto the Lord, He is the Father

of lights, and only good gifts can come from Him. So in Eph. 1:, God is the Father of

the glory. He it is Who provides it, and holds it in hope for us. To Him therefore the

apostle prays, that He may grant us to know what is the riches of the glory of His

inheritance. Before this can be possible, however, a spiritual preparation is necessary,

and this forms the first part of the apostle's prayer.