Strengthened with all might according to His glorious power.
God’s all strength
I. The strength.
1. The reference is not to intellectual strength, although no doubt as a highly intellectual man, the apostle would highly prize this in his brethren. It is important as a shield to protect from imposition, for guidance in times of sifting or wild speculation, and its possession widens the distance between man and the lower creation, and assimilates to Him whose understanding is infinite.
2. Here reference is to power distinctively spiritual. Paul prayed that they might be strengthened in their ethical principles, so that they might be stronger in their faith, hope, and love. This was important for their Christian consistency, usefulness, and prosperity,
II. The strengthening. “Strengthened in all strength.” As if the apostle conceived them as needing to be immersed in some other one’s strength greater than their own:and as he was thinking of Divine strength, he did not scruple to say “all” strength, i.e., strength all-sufficient. Not merely enough for some duties and trials, but such as would enable them to say, “I can do all things” (Php_4:13). All kinds of strength belong to God, physical, intellectual, moral “Nothing is too hard for the Lord.” “Power belongeth unto God,” and not only that which can create and uphold. What power of perception from which nothing is hidden! of memory! looking back into infinity; of prevision! looking forward into eternity. Hence this moral power. What power of goodness, righteousness, compassion, and forgiving fervour--all inherently infinite. No wonder Paul speaks of “the power of His glory,” the power that is inherent in His glory and therefore glorious. No wonder that he desires that the Colossians should be steeped in it.
III. The result of the strengthening.
1. Patience is needed on the part of all in such a world as this. Men everywhere have had trials that have taxed them to the utmost, and will continue to have. But the reference here is to the trials which Christians have in addition as Christians, to which they areexposed for the gospel’s sake at home and in society.
2. Long-suffering is akin to patient endurance. It is the opposite of irascibility in relation to persons who deal with us unreasonably or unkindly, whereas patience has to do with things. With trying things our difficulty is to endure; with trying persons to suppress irritability.
3. But these are not enough. Paul wants joyfulness in addition. But he knew that “the happy God” could and would make “all things work together forgood,” and so enable His people to “rejoice in the Lord alway.” (J. Morison, D. D.)
Strengthened with glorious power
I. Why does the apostle say, strengthened with “all” might?
1. To intimate that we fight not against one enemy, neither are opposed by weapons on one side only, but by many, and on every side. Unless we overcome these enemies, one and all, we are conquered. There is therefore need of all might against every kind of enemy.
II. The apostle could have said, we are strengthened by God, or by His power; but he adds this epithet, glorious power.
1. That we may place the greater confidence in this Divine power. Because this very word contains in itself an earnest of victory and triumph; for this could not be glorious power, if it might be overcome by an evil spirit and sin (Rom_8:1-39.).
2. It is called glorious power on account of the admirable mode of conquering the devil, the world, and the flesh. For the Spirit of God not immediately, by His absolute power, beats off these enemies of our salvation; but by inspiring us with strength, causes even ourselves to trample them under. Moreover, that power must necessarily be very admirable and glorious which makes feeble man, clothed with sinful flesh, to overcome the insults and wiles of devils, the alarms andsolicitations of the flesh, the hatred, snares, and injuries of the whole world. Of this glorious power God Himself speaks (2Co_12:9; Vide 1Co_1:27). (Bishop Davenant.)
The source and object of spiritual strength
I. The process experienced. Strengthened with all might.
1. Man is essentially weak, and his frequent boasting of strength is but a sign of it. Adam was weak, and fell before the first assault; and now that sin, thus triumphing, has entered into our world, degenerate men are weaker still. It was when we were without strength that God laid help on One mighty to save.
2. Yet men rarely think of their weakness, and consider themselves equal to all the demands made upon them. It is only when a man receives new power that he is conscious of his weakness. It is when you try to stem a torrent that you know its force, so when a Christian begins to crucify his flesh he knows its power. But for him there is might to overcome. Yet how much weakness is manifest in professors. You see men conquered by the love of the world, and those who began well slackening their pace, and instead of resisting the allurements around them becoming entangled by them and falling into spiritual apostasy.
3. Mark the fulness of the blessing.
(1) With might for all the faculties of the soul, so that every power of manhood shall be invigorated.
(2) For all the wants of life created by its varied circumstances of prosperity and adversity.
II. The divine principle manifested--“according to the power of His glory” (Eph_3:16).
1. Spiritual power, then, is not indigenous to the soul; it is from God, who alone knows its capacities and needs. If the word or smile of an earthly: parent can strengthen the soul of his child, much more God. We can only influence from without, God from within.
2. The principle of this Divine action is “according,” etc. Often are God’s power and glory conjoined (Psa_63:2; Rev_19:1). Power is an essential attribute of the Divine glory.
(1) The glory of God is powerful in creation. “The heavens declare,” etc. Power is everywhere apparent. Even the thoughtless, who have no eye to trace His wisdom and no heart to acknowledge His goodness, are constrained to see “His eternal power and Godhead.”
(2) In providence (Psa_62:11; Job_9:19; Dan_4:35). What power in ordering times and seasons, governing a tumultuous world, restraining powers of darkness and preserving a feeble Church.
(3) In redemption. Christ, who is “the brightness of His glory,” is “the power of God.” The exceeding greatness of His power working by His spirit accomplishes the new creation and strengthens the souls of His children.
3. The expression suggests the measure of the might imparted--not according to human power or angelic might, but according to a Divine measure. As the power of the Divine glory is manifested in nature, providence, or redemption, so will it be in the souls,’experiences, and triumphs of His people.
4. It is also the model of our might. We may be strengthened with a might corresponding to the power of God’s glory, so that we shall be strong in accordance with our finite nature as God is strong according to His infinite nature.
III. The great moral purpose of this strengthening--not so much to do as to suffer, which requires the greatest strength.
1. Patience has its sphere in relation to God.
(1) In the endurance of trial. Our discipline is often protracted, and we are aptto sink. How much we need the promised strength.
(2) In anticipation of coming good. The deliverance is long protracted. We become impatient, and ask, “Where is the promise of His coming?” and impatience often leads to sin, and is always a sign of weakness. To possess our souls in patience and bide God’s time requires His strength. Long-suffering has its sphere in relation to man, and means long-mindedness as opposed to shortness of temper in the midst of irritation. It requires the strength of God to imitate His forbearance who “endured such contradiction of sinners.”
3. The spirit of this patience or joyfulness produced by a consciousness of power to strengthen, deliver, reward. (J. Spence, D. D.)
Patience
Patience is the superintendent of all the affairs of God, and without it it is not possible to execute His commands or to wait for His promises. It defeats all its enemies without toil. Its repose is more efficacious than the movements and deeds of others. It renders those things salutary to us which, of their own nature, are most pernicious. It changes poisons into remedies, and defeats into victories. It rejoices the angels, it confounds devils, it overcomes the world. It subdues the greatest courage, and converts the most obstinate hearts. It is the strength and the triumph of the Church, according to the saying of the ancient oracle, “In returning and rest shall ye be saved; in quietness and in confidence shall be your strength.” (Tertullian.)
Patience and long-suffering
“Longsuffering” will be found to express patience in respect of persons, and “patience” the same in respect to things. The man is long-suffering, who, having to do with injurious persons does not suffer himself easily to be provoked by them, or to blaze up into anger. The man is patient who, under a great siege of trials, bears up and does not lose heart or courage (Rom_5:3; 2Co_1:6). We should speak, there fore, of the long-suffering of David (2Sa_16:10-13), the patience of Job (Jam_5:11). Thus, while both graces are ascribed to the saints, only long-suffering is an attribute of God. Men may tempt and provoke Him, and He may and does display an infinite long-suffering in regard of them (Exo_34:6; Rom_2:4; 1Pe_3:20); there may be a resistance to God in men, because He respects the wills with which He has created them, even when those wills are fighting against Him. But there can be no resistance to God, nor burden upon Him, the Almighty, from things; therefore patience cannot find place in Him, nor is it ever rightly ascribed to Him; for when God is called “the God of patience” (Rom_15:5) this does not mean God whose attribute patience is, but God who gives patience to His people. (See also 1Pe_5:10; Heb_13:20; Rom_15:13). (Archbishop Trench.)
The two words occur in the same context in 2Co_6:4; 2Co_6:6; 2Ti_3:10; Jam_5:10-11. The difference of meaning is best seen in their opposites. While patience is the temper which does not easily succumb under suffering, long-suffering is the self-restraint that does not hastily retaliate a wrong. The one is opposed to cowardice or despondency, the other to wrath or revenge (Pro_15:18; Pro_16:32). (Bishop Lightfoot.)
Peace in pain
“I have been ready to doubt,” said Dr. Payson, “whether pain be really an evil; for though more pain was crowded into last week than any other week of my life, yet it was one of the happiest weeks of my life, and now I am ready to say, ‘Come what will, come sickness, pain, agony, poverty, loss of friends; only let God come with them, and they shall be welcome.’“ Later, on his death-bed, he said, “Every bone is almost dislocated with pain; yet while my body is thus tortured, my soul is perfectly happy and peaceful, more happy than I can possibly express to you. I seem to swim in a flood of glory which God pours down on me.”
Patient long-suffering
I heard of a city missionary who was going along one of the streets and saw a little girl sleeping on the steps of a door, and he awoke her, and said, “Why are you sleeping here in this drizzling rain?” And she said, “My father has turned me out of doors. He’s a drunkard, andI’m waiting till he falls asleep, and then I’m going into the house.” The next morning the drunken father awakened from his dream of iniquity, and he saw his little girl preparing his breakfast, and he said, “Milly, why do you stay with me?” “Oh,” she said, “father, I love you; and my mother, when she died, said I must never leave you. She said the rum fiend would sometimes go out of you, and then you would be very kind to me; and so she said I was never to leave you, and, father, I never will.”
