The form of the word 'strengthened' here would be more fully represented
by 'being strengthened,' and suggests an unintermitted process of
bestowal and reception of God's might rendered necessary by our
continuous human weakness, and by the tear and wear of life. As in the
physical life there must be constant renewal because there is constant
waste, and as every bodily action involves destruction of tissue so that
living is a continual dying, so is it in the mental and still more in
the spiritual life. Just as there must be a perpetual oxygenation of
blood in the lungs, so there must be an uninterrupted renewal of
spiritual strength for the highest life. It is demanded by the
conditions of our human weakness. It is no less rendered necessary by
the nature of the divine strength imparted, which is ever communicating
itself, and like the ocean cannot but pour so much of its fulness as can
be received into every creek and crack on its shore.
The Apostle not merely emphasises the continuousness of this
communicated strength, but its many-sided variety, by designating it
'all power.' In this whole context that word 'all' seems to have a charm
for him. We read in this prayer of '_all_ spiritual wisdom,' of 'walking
worthily of the Lord unto _all_ pleasing,' of 'fruit in _every_ good
work,' and now of '_all_ power,' and lastly of '_all_ patience and
longsuffering.' These are not instances of being obsessed with a word,
but each of them has its own appropriate force, and here the
comprehensive completeness of the strength available for our many-sided
weakness is marvellously revealed. There is 'infinite riches in a narrow
room.' All power means every kind of power, be it bodily or mental, for
all variety of circumstances, and, Protean, to take the shape of all
exigencies. Most of us are strong only at points, and weak in others. In
all human experience there is a vulnerable spot on the heel. The most
glorious image, though it has a head of gold, ends in feet, 'part of
iron and part of clay.'
And if this ideal of many-sided power stands in contrast with the
limitations of human strength, how does it rebuke and condemn the very
partial manifestations of a very narrow and one-sided power which we who
profess to have received it set forth! We have access to a source which
can fill our whole nature, can flower into all gracious forms, can cope
with all our exigencies, and make us all-round men, complete in Jesus
Christ, and, having this, what do we make of it, what do we show for it?
Does not God say to us, 'Ye are not straitened in me, ye are straitened
in yourselves; I beseech you be ye enlarged.'
The conditions on our part requisite for possessing 'all might' are
plain enough. The earlier portion of the prayer plainly points to them.
The knowledge of God's Will and the 'walk worthy of the Lord' are the
means whereby the power which is ever eager to make its dwelling in us,
can reach its end. If _we_ keep the channel unchoked, no doubt 'the
river of the water of life which proceedeth from the throne of God and
the Lamb' will rejoice to fill it to the brim with its flashing waters.
If we do not wrench away ourselves from contact with Him, He will
'strengthen us with all might.' If we keep near Him we may have calm
confidence that power will be ours that shall equal our need and
outstrip our desires.