Verse-by-Verse Bible Commentary
Ephesians 6:4

Clarke's Commentary

Verse Ephesians 6:4. Fathers, provoke not your children to wrath — Avoid all severity; this will hurt your own souls, and do them no good; on the contrary, if punished with severity or cruelty, they will be only hardened and made desperate in their sins. Cruel parents generally have bad children. He who corrects his children according to God and reason will feel every blow on his own heart more sensibly than his child feels it on his body. Parents are called to correct; not to punish, their children. Those who punish them do it from a principle of revenge; those who correct them do it from a principle of affectionate concern.

Bring them up, c.] Εκτρεφετε αυτα εν παιδειᾳ και νουθεσια Κυριου· literally, Nourish them in the discipline and instruction of the Lord. The mind is to be nourished with wholesome discipline and instruction, as the body is with proper food. παιδεια, discipline, may refer to all that knowledge which is proper for children, including elementary principles and rules for behaviour, c. νουθεσια, instruction, may imply whatever is necessary to form the mind to touch, regulate, and purify the passions and necessarily includes the whole of religion. Both these should be administered in the Lord-according to his will and word, and in reference to his eternal glory. All the important lessons and doctrines being derived from his revelation, therefore they are called the discipline and instruction of the Lord.

Bridgeway Bible Commentary

Christian relationships (5:21-6:9)

People can have good relations with one another only as they consider one another. When they insist on their rights without considering others, they only destroy harmony and fellowship (21).

In the next section Paul illustrates this principle in certain family and social relationships. In 5:22-33 he considers the the case of husbands and wives, in 6:1-4 the case of parents and children, and in 6:5-9 the case of masters and servants. In union with Christ, people within these various categories share the same spiritual status (Galatians 3:28). But in the family and in society, people have different functions, and they must know how they should act towards each other.

If a family is to enjoy genuine contentment, it must have leadership, and this responsibility rests with the husband. As the church submits to Christ, so the wife is to submit to her husband (22-24). Christ’s headship of the church, however, was shown not through the use of force, but through the sacrifice of himself for her, so that she might be pure and faultless (25-27). Likewise the husband’s headship of the wife is shown not by forcing his authority upon her, but by treating her as equal with himself (28-29). There is unity between husband and wife, as there is between Christ and his church. This unity is the basis of the relationship (30-33).
Paul refers to the Ten Commandments to support his teaching that in the Christian family, children have a responsibility to obey and respect their parents. Although this is a duty, it will also bring a reward (6:1-3). Parents, on their part, must combine wise teaching with understanding discipline if they are to expect the children’s respect and obedience (4).
Slavery was so widespread in the world of the first century that the social, political and economic order of the day could scarcely survive without it. Paul knew that he could not expect slavery to be abolished immediately, but he worked towards its abolition by encouraging new attitudes. In most churches there were Christian slaves and Christian masters, but their attitudes to each other had to change now that they were both ‘in Christ’. The same principles can be applied to employers and employees in any society. Christians must work honestly and well for an earthly master, as if they were working for Christ (5-8). Christian masters must act with similar honesty and concern towards those who work for them. They must remember that, in the eyes of God, masters are servants and God is their master (9).

Coffman's Commentaries on the Bible

And ye fathers, provoke not your children to wrath: but nurture them in the chastening and admonition of the Lord.

In this matter of making basic human obligations to be reciprocal rather than limited to the ones required to obey, the Christian religion swept away the whole philosophy of pre-Christian ages. In Ephesians 5:25, Paul laid it upon husbands that they must love their wives, even as Christ loved the church enough to die for it! Here he confronted parents, fathers particularly, with their obligations to their children. They must instruct and discipline them "in the Lord," having the most urgent respect to the rights and feelings of the children. A moment later, he would thunder the obligations of masters toward their slaves (Ephesians 6:9). The epic nature of these admonitions is seen in the fact that in the society of Paul’s day, wives, children and slaves had no rights.

STATUS OF WIVES, CHILDREN AND SLAVES

All women, wives in particular, were in practical fact the chattels of their husbands, without economic or civil rights of any kind whatever, subject to divorce or abuse upon any pretext and without recourse or protection of any kind. What Christianity has done for women has been extolled in the songs and literature of all nations; but the same glorious transformation of the status of children and slaves was also achieved by those sacred Scriptures before our eyes in this very chapter. See my Commentary on John 4:27.

The rights of children were also non-existent in ancient society:

A Roman father had absolute power over his family. He could sell them as slaves, work them in the fields, even in chains. He could take the law into his own hands (he was the law), punish as he liked, and even inflict the death penalty on a child! William Barclay, The Letters to the Galatians and Ephesians (Philadelphia: The Westminster Press, 1954), p. 208.

The notion that a father had any obligation toward a child simply did not exist in non-Jewish elements of ancient pagan society. As a result of the prevailing attitude, many unwanted or despised children were exposed at birth to the elements, wild beasts, or other forms of horrible death.

It was exactly the same way with slaves.

A slave is no better than a beast; the old and sick must be thrown out to starve; when a slave is sick, it is a waste to give him rations; masters had power of life and death over slaves; Augustus killed a slave for killing a pet quail; Pollio flung a slave alive to the savage lampreys in his fish pond because he dropped and broke a crystal goblet. One Roman nobleman’s wife killed a slave because she lost her temper. Slaves used as maids often had their cheeks torn, their hair torn out, or were branded with hot irons at the caprice of their heartless and cruel masters. Ibid., p. 214.

Now, it was to a world which from the remotest antiquity had operated upon such principles as these, regarding wives, children and slaves, that the great apostle of Christianity thundered the mighty oracle of these magnificent chapters. In the name of Christ, he asserted the obligations of husbands, fathers and masters, thereby announcing the character of the basic rights of wives, children and slaves. In all literature apart from the word of God, where is anything that compares to what is taught here? No wonder this letter has lived two thousand years; and, as for the nonsense that it was not written by Paul, one may only ask, "Who, in the name of God, could have written it except Paul?"

Barnes' Notes on the Whole Bible

And ye fathers - A command addressed particularly to “fathers,” because they are at the head of the family, and its government is especially committed to them. The object of the apostle here is, to show parents that their commands should be such that they can be easily obeyed, or such as are entirely reasonable and proper. If children are required to “obey,” it is but reasonable that the commands of the parent should be such that they can be obeyed, or such that the child shall not be discouraged in his attempt to obey. This statement is in accordance with what he had said Ephesians 5:22-25 of the relation of husband and wife. It was the duty of the wife to obey - but it was the corresponding duty of the husband to manifest such a character that it would be pleasant to yield obedience - so to love her, that his known wish would be law to her. In like manner it is the duty of children to obey a parent; but it is the duty of a parent to exhibit such a character, and to maintain such a government, that it would be proper for the child to obey; to command nothing that is unreasonable or improper, but to train up his children in the ways of virtue and pure religion.

Provoke not your children to wrath - That is, by unreasonable commands; by needless severity; by the manifestation of anger. So govern them, and so punish them - if punishment is necessary - that they shall not lose their confidence in you, but shall love you. The apostle here has hit on the very danger to which parents are most exposed in the government of their children. It is that of souring their temper; of making them feel that the parent is under the influence of anger, and that it is right for them to be so too. This is done:

(1) When the commands of a parent are unreasonable and severe. The spirit of a child then becomes irritated, and he is “discouraged;” Colossians 3:21.

(2) When a parent is evidently “excited” when he punishes a child. The child then feels:

(a)That if his “father” is angry, it is not wrong for him to be angry; and,

(b)The very fact of anger in a parent kindles anger in his bosom - just as it does when two men are contending.

If he submits in the case, it is only because the parent is the “strongest,” not because he is “right,” and the child cherishes “anger,” while he yields to power. There is no principle of parental government more important than that a father should command his own temper when he inflicts punishment. He should punish a child not because he is “angry,” but because it is “right;” not because it has become a matter of “personal contest,” but because God requires that he should do it, and the welfare of the child demands it. The moment when a child seem that a parent punishes him under the influence of anger, that moment the child will be likely to be angry too - and his anger will be as proper as that of the parent. And yet, how often is punishment inflicted in this manner! And how often does the child feel that the parent punished him simply because he was the “strongest,” not because it was “right;” and how often is the mind of a child left with a strong conviction that wrong has been done him by the punishment which he has received, rather than with repentance for the wrong that he has himself done.

But bring them up - Place them under such discipline and instruction that they shall become acquainted with the Lord.

In the nurture - ἐν παιδεία en paideia. The word used here means “training of a child;” hence education, instruction, discipline. Here it means that they are to train up their children in such a manner as the Lord approves; that is, they are to educate them for virtue and religion.

And admonition - The word used here - νουθεσία nouthesia means literally, “a putting in mind,” then warning, admonition, instruction. The sense here is, that they were to put them in mind of the Lord - of his existence, perfections, law, and claims on their hearts and lives. This command is positive, and is in accordance with all the requirements of the Bible on the subject. No one can doubt that the Bible enjoins on parents the duty of endeavoring to train up their children in the ways of religion, and of making it the grand purpose of this life to prepare them for heaven. It has been often objected that children should be left on religious subjects to form their own opinions when they are able to judge for themselves. Infidels and irreligious people always oppose or neglect the duty here enjoined; and the plea commonly is, that to teach religion to children is to make them prejudiced; to destroy their independence of mind; and to prevent their judging as impartially on so important a subject as they ought to. In reply to this, and in defense of the requirements of the Bible on the subject, we may remark:

(1) That to suffer a child to grow up without any instruction in religion, is about the same as to suffer a garden to lie without any culture. Such a garden would soon be overrun with weeds, and briars, and thorns - but not sooner, or more certainly, than the mind of a child would.

(2) People do instruct their children in a great many things, and why should they not in religion? They teach them how to behave in company; the art of farming; the way to make or use tools; how to make money; how to avoid the arts of the cunning seducer. But why should it not be said that all this tends to destroy their independence, and to make them prejudiced? Why not leave their minds open and free, and suffer them to form their own judgments about farming and the mechanic arts when their minds are matured?

(3) People do inculcate their own sentiments in religion. An infidel is not usually “very” anxious to conceal his views from his children. People teach by example; by incidental remarks; by the “neglect” of that which they regard as of no value. A man who does not pray, is teaching his children not to pray; he who neglects the public worship of God, is teaching his children to neglect it; he who does not read the Bible, is teaching his children not to read it. Such is the constitution of things, that it is impossible for a parent not to inculcate his own religious views on his children. Since this is so, all that the Bible requires is, that his instructions should be right.

(4) To inculcate the truths of religion is not to make the mind narrow, prejudiced, and indisposed to perceive the truth. Religion makes the mind candid, conscientious, open to conviction, ready to follow the truth. Superstition, bigotry, infidelity, and “all” error and falsehood, make the mind narrow and prejudiced.

(5) If a man does not teach his children truth, others will teach them “error.” The young sceptic that the child meets in the street; the artful infidel; the hater of God; the unprincipled stranger; “will” teach the child. But is it not better for a parent to teach his child the “truth” than for a stranger to teach him error?

(6) Religion is the most important of all subjects, and “therefore” it is of most importance that children on that subject should he taught truth. Of whom can God so properly require this as of a parent? If it be asked “in what way” a parent is to bring up his children in the nurture and admonition of the Lord, I answer:

1. By directly inculcating the doctrines and duties of religion - just as he does anything else that he regards as of value.
2. By placing them in the Sunday school, where he may have a guarantee that they will be taught the truth.
3. By “conducting” them - not merely “sending” them - to the sanctuary, that they may be taught in the house of God.
4. By example - all teaching being valueless without that.
5. By prayer for the divine aid in his efforts, and for the salvation of their souls. These duties are plain, simple, easy to be performed, and are such as a man “knows” he ought to perform. If neglected, and the soul of the child be lost, a parent has a most fearful account to render to God.
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Bibliographical Information
Barnes, Albert. "Commentary on Ephesians 6:4". "Barnes' Notes on the Whole Bible". https://www.studylight.org/​commentaries/​bnb/​ephesians-6.html. 1870.
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Calvin's Commentary on the Bible

4.And, ye fathers. Parents, on the other hand, are exhorted not to irritate their children by unreasonable severity. This would excite hatred, and would lead them to throw off the yoke altogether. Accordingly, in writing to the Colossians, he adds, “lest they be discouraged.” (Colossians 3:21.) Kind and liberal treatment has rather a tendency to cherish reverence for their parents, and to increase the cheerfulness and activity of their obedience, while a harsh and unkind manner rouses them to obstinacy, and destroys the natural affections. But Paul goes on to say, “let them be fondly cherished;” for the Greek word, (ἐκτρέφετε,) which is translated bring up, unquestionably conveys the idea of gentleness and forbearance. To guard them, however, against the opposite and frequent evil of excessive indulgence, he again draws the rein which he had slackened, and adds, in the instruction and reproof of the Lord. It is not the will of God that parents, in the exercise of kindness, shall spare and corrupt their children. Let their conduct towards their children be at once mild and considerate, so as to guide them in the fear of the Lord, and correct them also when they go astray. That age is so apt to become wanton, that it requires frequent admonition and restraint.

Smith's Bible Commentary

Chapter 6

Now parent-child relationships,

Children, obey your parents in the Lord: for this is right ( Ephesians 6:1 ).

That "in the Lord" I think is important. If your parents are not godly and if your parents are demanding you to do things or requiring you to do things that are improper from a spiritual base, then I do not believe that obedience is required. But obey your parents in the Lord.

There is the higher conscience to God, where we must obey God rather than man. If what is being required of me would violate my conscience towards God, then that has to be the guiding standard of my life. Even in wives submitting to their husbands, again, there is the guiding standard of your conscience towards God. If your husband is requiring something that would affect your conscience before God, then I do not believe that you have to submit. Your husband isn't really loving you as Christ loved the church or he wouldn't require you to do that. So in all of these issues there is that higher authority of God in our lives and our conscience towards Him.

So children obey your parents in the Lord; for this is right.

Honor thy father and thy mother; (which is the first commandment with promise;) ( Ephesians 6:2 )

Now, a lot of commandments. This is the first commandment that had a promise attached to it. "Honor thy father and thy mother that thy days may be long upon the earth."

That it might be well with you and your days long upon the earth. Now, you fathers, provoke not your children to wrath ( Ephesians 6:3-4 ):

I think one of the cruelest things that I have observed fathers doing sometimes is teasing their children to the point of distraction, getting a kick of the frenzied little child. Holding out a piece of candy or a cookie, and then as they are reaching out, pull it back. Then hold it out and pulling it back, and creating frustration until the child can't handle itself. Provoke not your children to wrath, that is a cruel thing to do. It is cruel to derive humor or whatever from this kind of teasing of a child. It isn't right. It is mentally abusing the child, but some people get sort of a kick out of seeing a little child just scream in a frenzy by frustration, can't do anything about it. Provoke not your children to wrath.

I think that we can provoke our children to wrath by demanding unreasonable achievements from them. "After all, it is my child. They have got to be a genius. They are so smart; they are talking before anybody else. They are walking. My child just has to be super smart and special," and so we sometimes are trying to push them beyond their capacities. Thus, that creates frustration. We need to be careful that we don't push them to the point of frustration.

Provoke not your children to wrath,

but bring them up in the nurture and the admonition of the Lord ( Ephesians 6:4 ).

Teach them about God, teach them the things of God and the ways of God.

Servants, [employees] be obedient to your bosses according to the flesh, with fear and trembling, and singleness of your heart, as unto Christ; not with eyeservice, as menpleasers; but as servants of Christ, doing the will of God from the heart ( Ephesians 6:5-6 );

We are told in the scriptures that whatsoever you do, in word or deed, do all to the glory of Christ, or do what you do as unto Christ. No matter what kind of a job I am doing, I am a witness for Jesus Christ, and therefore, I want to do it good for His sake, so that people will think well of Christianity because the job that I am doing is super special. I am giving an extra effort. I am not complaining. I am going an extra mile. I am doing more than what is required of me. That my life might be a good witness for Jesus Christ.

We have many young people that have gone from Calvary Chapel on these kibbutz programs over in Israel, and they have left a good witness because of the way that they work without complaining, their good attitudes. Why? Because they go over and they are working as unto the Lord. They have taken the right attitude with them. Doing their work as unto the Lord, and it leaves a powerful witness as these in the kibbutz observe their work. Some of the first groups that went over, those in the kibbutzim were determined to really break them. They gave them the dirtiest jobs around the kibbutz. Just pressed them all kinds of stuff, and yet, these kids would do it smiling and rejoicing and with good attitudes. And what they did was break down the kibbutznicks. They said, "Wow, can't believe the way these people respond and react." Why? Because I am doing it as unto the Lord.

There are a lot of times when we are required to do things that are galling to us. Sometimes the boss may ask you to do something that you say, "Hey, come on. I am above that." Sweep the floor. "Are you kidding?" I used to work for Alpha Beta markets. In my work for them I was called on to do just about everything. I was going around to the various stores, substituting for managers and all kinds of work. Anything that would come up they would call me to hotshot for them. Sometimes I would go into the store and it would be filthy and so the janitor wouldn't be there. I would go ahead and clean the restrooms and sweep the floors. I thought, "If they want to pay me what they are paying me, I don't care what I do. I will sweep the floors or whatever." I developed a reputation of a guy that will just go for it. Because I was doing it as unto the Lord and I figured they are paying for my time, and so I will do what they ask of me when I am here, without complaining or murmuring. That is exactly what we are told to do here. Do what you do as unto the Lord, not to please men but to please the Lord, as a good witness for Him.

With good will doing service, as to the Lord, and not to men: knowing that whatsoever good thing any man does, the same shall he receive of the Lord, whether he be a slave or a free man ( Ephesians 6:7-8 ).

I am ultimately looking to the Lord for my rewards for my life and for my work.

And so, you masters [if you are in the position of an employer], do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him ( Ephesians 6:9 ).

In the early church when slavery was such a popular thing, it was quite interesting because many of those in the early church were slaves. Many of those in the early church were masters who had many slaves. The interesting thing was, is that here is a fellow that all week long is taking orders from his master and he goes to church and he is the elder in the church and his master is just one of the people in the church, and the whole order was reversed when they got to church. With God there is no respect of persons, we are all one before Him.

Finally, brethren, be strong in the Lord, and in the power of his might. Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood, but against principalities, and powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Wherefore take unto you the whole armor of God, that you may be able to stand in the evil day, and having done all, to stand. Stand therefore ( Ephesians 6:10-14 ),

So we now come to the final section of the book, the warfare of the believer. The first three chapters Paul dealt with the wealth of the believer. The next two and a half chapters Paul dealt with the walk of the believer. Now he deals with the warfare. Or, in the first three chapters he dealt with the position, seated with Christ. In the next two and a half chapters he dealt again with the walk, and now he deals with standing.

Be strong in the Lord and in the power of His might. Know that you don't have the strength in yourself; it is the Lord who gives me strength. Apart from Him I can do nothing, but I can do all things through Christ who strengthens me.

Be strong in the Lord and in the power of His might. Put on the whole armor of God. So Paul sees the Roman soldier dressing himself for war, and we as Christians are in a warfare. It is a spiritual warfare, we wrestle not against flesh and blood, but against principalities, and powers, which are spirit entities; they are captains and lieutenants of the demon ranks. They are called principalities, powers, authorities, dominions, and they have various rankings of evil spirits. That is where the real warfare lies, in the realm of the spirit, fighting these spiritual battles. And thus, the weapons of our warfare are spiritual weapons. It is a spiritual battle. It cannot be fought with physical weapons. We must arm ourselves with spiritual weapons. We wrestle not against flesh and blood but against these principalities and powers, against the rulers of darkness of this world, against the spiritual wickedness in the high places. So you have to take the whole armor of God that you might be able to stand in that evil day and having done all, just stand.

Therefore, as we arm ourself, the first bit of armament that we put on is the

truth ( Ephesians 6:14 ),

Because the enemy is always coming with his lies. Jesus said that the devil is the father of all lies. And he tries to lie to you about God, about the nature of God, about the character of God, about the attitude of God towards you. He tries to lie to you about God's attitude towards sin. "Oh, it really doesn't matter. You can get by with it. God will judge you. God will forgive," and so forth, and he presses the point of causing you to use the grace of God as a cloak for lasciviousness, deceiving yourself. The truth-it's important that I be armed with the truth.

Secondly,

the breastplate of righteousness ( Ephesians 6:14 );

That commitment in my heart to do that which is right before God. I have got to have that as just a commitment of my life. I want to do the right thing. Not to observe the situation and then determine which way I will balance. But just have that determination that I am going to live a right kind of life. Righteousness.

Righteousness actually constitutes the right actions towards those around me. And unrighteousness is not doing the right thing toward my neighbor. Godliness is doing the right thing towards God. The right relationship with God. Ungodliness is the wrong relationship with God. There is ungodliness, my relationship with God, and unrighteousness, my relationship with man.

Now he is talking here about righteousness. I have got to have that just as a basic foundation, the breastplate of righteousness. I am going to do as best as God enables me the right thing. I want to live right.

Your feet shod with the preparation of the gospel of peace ( Ephesians 6:15 );

It is God's desire that we live in peace with each other, and with Him. We live in a world that is filled with strife. We talked about marriage relationships, but how many homes are so filled with strife. The atmosphere is continually tense as we are failing to obey the scriptures in submitting one to another in love. But we are trying to dominate over each other; we are trying to rule over each other, and there is no love involved. We get to arguing over the most ridiculous things and we won't give in. We won't yield the point, we will press our point, get the last word in, leave a sour taste. And yet, as the scripture says, "That yielding will pacify great offenses."

How many times in a tense situation where there is just the drawn sword and the clash taking place can the whole issue be diffused by just one person saying, "I think you are right. It is stupid to go on arguing like that. You are probably right." It just diffuses the whole thing. Suddenly the strife is gone. Why do we find that so hard to do? To admit to being wrong, or to admit to the other person possibly being right. Even when we know they are wrong. Help us, Lord.

Above all, taking the shield of faith ( Ephesians 6:16 ),

That faith and confidence in God is what is being talked about here.

wherewith ye shall be able to quench all the fiery darts of the wicked ( Ephesians 6:16 ).

Satan is constantly attacking us. My faith in God, God's ability, God's power, God's working in me. I can stand against these attacks of the enemy.

Take the helmet of salvation ( Ephesians 6:17 ),

Thank God I have been saved through Jesus Christ from that tyranny of a life mastered by the flesh. I have been saved in order that I might walk in fellowship with God through the Spirit.

And finally,

the sword of the Spirit, which is the word of God ( Ephesians 6:17 ):

Not finally, but next, the sword of the Spirit which is the Word of God.

God's Word is a tremendous defense against sin. John said, "I write unto you young men, because you are strong, because you have overcome the wicked one, because His Word abides in you." The power of God's Word within my heart against sin, it is the greatest defense that I can have in this spiritual battle that I am in. God's Word hidden in my heart.

And then finally,

Praying ( Ephesians 6:18 )

What a powerful spiritual weapon prayer is. In this spiritual warfare, prayer is often the deciding factor in the spiritual battle.

Praying with all prayer and supplication in the Spirit, watching with all perseverance and supplication for all the saints; and for pray for me, [Paul says,] that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel ( Ephesians 6:18-19 ),

Interesting that so often in the early church their prayer was for boldness and proclaiming the truth of God. The reason for that being the heavy persecution against those who were proclaiming the gospel. Imprisonment often, oftentimes killed. There are some estimates that range as many as six million people were put to death for their faith in Christ in the first 270 years of the church's existence. Some six million people martyred. That is why, no doubt, they needed boldness, because my witness may cost me my life. You can be intimidated by that kind of pressure into silence. In the early church after one of the first persecutions, when the disciples were beaten and told not to speak any more in the name of Jesus Christ, warned severely not to preach anymore, they came to their own company having been beaten, and they shared with them the experience that they had before the magistrates, and they said, "Let's pray that God might give us boldness to continue to speak the truth." So they prayed and the place was shaken and the Holy Spirit came upon them, and they went forth boldly proclaiming the truth. Paul is praying, asking for prayers that God will give me boldness in utterance, opening my mouth boldly to make known the mystery of the gospel.

For which [he said] I am an ambassador in bonds ( Ephesians 6:20 );

For which I have been placed in prison.

and that I may speak boldly, as I ought to speak ( Ephesians 6:20 ).

That I will not be intimidated by this imprisonment, by the persecution, by the beatings, but that I will continue to speak boldly for Jesus Christ as I ought to speak.

I think so many times of our attitudes when someone has given us a dirty look or someone has put us down because we testified of Jesus. "Oh, are you one of those Jesus freaks?" We keep quiet. We have been intimidated by someone's remark. Imagine what they went through in the early days. Here is Paul in prison because he has been proclaiming the gospel, and he is saying, "Please pray that God will give me boldness to speak as I ought to speak. That I won't be intimidated by the fact that I've been thrown in prison, that my life has been threatened, that Nero is going to take my head." What we need is the grit of those early apostles.

But that you may also know my affairs, and how I am doing, Tychicus, a beloved brother and faithful minister in the Lord, will make known to you all of these personal things about me; whom I have sent to you for the same purpose, that he might let you know our affairs, and that he might comfort your hearts. Peace be to the brethren, and love with faith, from God the Father and our Lord Jesus Christ ( Ephesians 6:21-23 ).

Peace and love, these glorious gifts of God. And then finally,

Grace be with all them that love our Lord Jesus Christ in sincerity. Amen ( Ephesians 6:24 ).

Next week we go into the Philippian epistle. It is called the prison epistle, because Paul wrote it from prison. Now, if you had a friend thrown into prison with an indeterminate sentence, what kind of a letter would you expect to get from him? It is interesting that the epistle of the Philippians is the most joyful epistle in the New Testament, in which he is continually urging them to rejoice in the Lord. Paul's epistle to the Philippians next week. You'll find it very rich, very blessed, very full.

Now may the Word of God abide in your hearts richly through faith, that you might comprehend the length, the breadth, the depth, the height of God's love for you. And that you might live in fellowship with God as light in a dark place, so may your life give forth of the beauty and the radiance of Jesus Christ that it might bring hope unto others. May God use you as His instrument this week. In Jesus' name. "

Contending for the Faith

And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.

And, ye fathers, provoke not your children to wrath: Now Paul addresses the idea of submission as it applies to parents (see notes on 5:21). While the scriptures are clear that both father and mother ("parents" 6:1) are to be involved in the discipline and spiritual education of children (2 Timothy 1:5; Proverbs 1:8; Proverbs 6:20), there is an emphasis here on the father’s role of spiritual leadership. Fatherhood is emphasized throughout this letter to the Ephesians (see notes 1:3). The father is responsible for the spiritual direction and discipline of his home (1 Timothy 3:4).

Fathers are not to "provoke" (Strong 3949), which means "rouse to wrath" or "exasperate" (Thayer 490), their children. "Fathers, do not exasperate your children, that they may not lose heart" (Colossians 3:21 NASB). Obviously, all parental decisions are not going to be met with agreement on the child’s part. Does this reality prohibit the parents from enforcing discipline with which the child does not agree or that is met with anger? No. The Bible says, "No discipline seems pleasant at the time, but painful" (Hebrews 12:11 NIV). If parents were to wait until the child wanted correction, they would likely be waiting a long time.

What is being prohibited here is a form of parenting that irritates to the point of exasperation. This passage is addressing parents who are always "on" their kids. It does not mean parents cannot consistently correct a child, but that parents are not to create a situation where the child feels hopeless and despairs of ever doing anything right. This is a problem where the source of the conflict is the heart of the parent rather than the behavior of the child. Parents cannot justify unloving behavior and chronic criticism under the cloak of helping their child.

Children also become frustrated with parental moodiness, insincerity, and inconsistency. Children become exasperated at never measuring up to ever changing standards, resulting in confusion, discouragement, and anger. Parents must not be constantly changing the rules of acceptable behavior because of their moods. They must not have unclear, vacillating expectations. Children desperately need parents who are willing to define, set, and enforce boundaries for them. Clearly defined rules provide stability and promote the moral and ethical foundation for developing judgment and character. Consistency on the part of parents promotes respect for the basis of the rules and encourages confidence and happiness on the part of the child. If we are inconsistent, we send the message that our rules and governance are not based on values but on our unpredictable will and impulsive feelings. The result is confusion, insecurity, and a lack of respect for us and our values. Children will not develop good judgment in such chaos and turmoil. They usually end up rejecting their parents inconsistent or nonexistent standards and establish their own personal code of conduct.

A self-centered parent who uses authority as a cloak for selfishness can also incite disrespect and, subsequently, wrath. Parents should always try to imitate the relationship we have with our Father in heaven while parenting on earth. Our Father’s rules for us reflect His concern for our welfare (Deuteronomy 6:24; Deuteronomy 10:13; Hebrews 12:10) and are not just exercises in authority. Just as we are not angered by our heavenly Father’s protectiveness, children usually will not become resentful if they really know and trust that the instruction and discipline is for their welfare. Children may not want correction at the moment, but usually later (sometimes much later) they will appreciate it (Hebrews 12:11). When correcting children, it must be for their welfare, not for the parents (1 Thessalonians 5:15). Parents are and will be held accountable for their side of the parent/child relationship.

but bring them up: Parents are to serve their children through shouldering the responsibility of developing maturity within them. To "bring up" (Strong 1625) children is to provide for the development of their character and equip them with the skills they will find necessary for success as Christian adults. This training includes the spiritual skills of prioritizing, goal setting, plan making, cooperating, working, and self-control. (See Proverbs 22:6.)

in the nurture and admonition of the Lord: When parents explain the scriptural foundation for the boundaries and decisions that are made, they are bringing children up "in the nurture and admonition of the Lord." "Nurture" (Strong 3809) suggests "the whole training and education of children" (Thayer 473). This term is very generic and encompasses all aspects of teaching and training children. Nurturing also involves setting boundaries and enforcing them, including "punishment for the purpose of improved behavior" (Boles 326).

It is in accordance with God’s revealed wisdom to chastise the rebellious behavior of our children. An Old Testament priest named Eli had some sons who were immoral, "worthless men" (1 Samuel 2:12), and they would not listen to their father (1 Samuel 2:22-25). God cursed Eli’s house because "he failed to restrain" his sons (1 Samuel 3:13 NIV). The New Testament shows that a man qualified to be an elder is to manage "his own household well, keeping his children under control with all dignity" (1 Timothy 3:4 NASB). (See Proverbs 23:13-14; Proverbs 13:24; Proverbs 29:15; Proverbs 22:15; Proverbs 19:18; Hebrews 12:4-13; 1 Thessalonians 5:14-15.)

"Admonition" (Strong 3559) is somewhat more specific, carrying the meaning of corrective teaching and exhortation. "Nurture" seems suitable for younger children while "admonition" seems appropriate in dealing with older children. "A wise son accepts his father’s discipline, but a scoffer does not listen to rebuke" (Proverbs 13:1 NASB).

We are not at liberty to raise our children using guidelines provided by "experts" in sociology or psychology but rather through the ordinances that are "of the Lord" (Strong 2962). Parental guidance permeates the pages of the word of God (2 Timothy 3:16-17; 2 Peter 1:3; Hebrews 5:12-14). Parents accomplish the teaching of God’s will through instruction coupled with example (1 Timothy 4:16). Parents should teach their children how to love God, their family, the church, and mankind. They should be taught respect for the authority of God, parents, mature Christians in the church, teachers at school, and the laws of the land. They should be taught how to obey the Lord in worship, in spiritual service, and in evangelism. They should be taught self-discipline and self-control in the areas of speech and anger, in humbleness of spirit, and in forgiveness. They should also be taught the skills of how to acquire knowledge and discernment (Proverbs 4:7). We would do well to imitate the instruction Moses gave to the children of Israel:

And these words, which I am commanding you today, shall be on your heart; and you shall teach them diligently to your sons and shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up (Deuteronomy 6:6-7; Deuteronomy 11:19-20 NASB).

Fulfilling our parental responsibility is not optional, for we are merely stewards of our children’s souls. We, and our children, have another Father to whom we are accountable, the Father of spirits (Hebrews 12:9). We cannot mistreat, abuse, or neglect our children, for they are God’s children as well (Acts 17:28); and we will give an account to our children’s spiritual Father.

Dr. Constable's Expository Notes

The duty of fathers 6:4

Paul addressed fathers because they are God’s ordained family heads on whom the primary responsibility for child training rests. When a father is absent in a family, the mother usually assumes this responsibility. In Greco-Roman society the father’s authority over his children was absolute.

"This idea would have been revolutionary in its day; in the first-century Roman Empire, fathers could do pretty much what they liked in their families. They could even sentence family members to death . . ." [Note: Morris, p. 191. Cf. Genesis 22:1-14; Genesis 38:24; Deuteronomy 21:18-21. See also Barclay, p. 208.]

Christianity stressed consideration for the feelings of the children in parental responsibility.

Essentially this command forbids making unreasonable demands on children in the everyday course of family life. "Provoke" (Gr. parorgizete) means to exasperate (cf. Romans 10:19; Colossians 3:21). Exasperating provocation can enflame the child’s anger unnecessarily (cf. Ephesians 4:31). Studies indicate that the factor that causes rage in teenagers more than any other is having to face life without adequate direction from their parents. Instead fathers should provide for the physical and spiritual (non-material) needs of their children (cf. Ephesians 5:29). "Discipline" or "training" refers to directing and correcting the child (cf. 2 Timothy 3:16; Hebrews 12:8). "Instruction" denotes correction by word of mouth, including advice and encouragement (cf. 1 Corinthians 10:11; Titus 3:10). Fathers are to do all this with the Lord at the center of the relationship and training.

"Responsible authority does not wield power; it serves with it." [Note: Bock, "A Theology . . .," p. 318.]

". . . too many parents nowadays foster the latent mischief by a policy of laissez faire, pampering their pert urchins like pet monkeys whose escapades furnish a fund of amusement as irresponsible freaks of no serious import. Such unbridled young scamps, for lack of correction, develop too often into headstrong, peevish, self-seeking characters, menaces to the community where they dwell, and the blame rests with their supine and duty-shirking seniors." [Note: Simpson, p. 136. See also Wiersbe, 2:54-55.]

Barclay's Daily Study Bible

Chapter 6

CHILDREN AND PARENTS ( Ephesians 6:1-4 )

6:1-4 Children, obey your parents as Christian children should. Honour your father and your mother for this is the first commandment to which a promise is attached that it may be well with you, and that you may live long on the earth. Fathers. do not move your children to anger, but bring them up in the discipline and the admonition of the Lord.

If the Christian faith did much for women, it did even more for children. In Roman civilization contemporary with Paul there existed certain features which made life perilous for the child.

(i) There was the Roman pairia potestas, the father's power. Under the patria potestas a Roman father had absolute power over his family. He could sell them as slaves, he could make them work in his fields even in chains, he could punish as he liked and could even inflict the death penalty. Further, the power of the Roman father extended over the child's whole life, so long as the father lived. A Roman son never came of age. Even when he was a grown man, even if he were a magistrate of the city, even if the state had crowned him with well-deserved honours. he remained within his father's absolute power. "The great mistake," writes Becker, "consisted in the Roman father considering the power which Nature imposes as a duty on the elders. of guiding and protecting a child during infancy, as extending over his freedom, involving his life and death, and continuing over his entire existence." It is true that the father's power was seldom carried to its limits, because public opinion would not have allowed it, but the fact remains that in the time of Paul the child was absolutely in his father's power.

(ii) There was the custom of child exposure. When a child was born, it was placed before its father's feet, and, if the father stooped and lifted the child, that meant that he acknowledged it and wished it to be kept. If he turned and walked away, it meant that he refused to acknowledge it and the child could quite literally be thrown out.

There is a letter whose date is 1 B.C. from a man called Hilarion to his wife Alis. He has gone to Alexandria and he writes home on domestic affairs:

"Hilarion to Alis his wife heartiest greetings, and to my dear

Berous and Apollonarion. Know that we tire still even now in

Alexandria. Do not worry if when all others return I remain in

Alexandria. I beg and beseech of you to take care of the little

child, and, as soon as we receive wages, I will send them to you.

If-- good luck to you!--you have a child, if it is a boy, let it

live; if it is it girl, throw it out. You told Aphrodisias to

tell me: 'Do not forget me.' How can I forget you? I beg you

therefore not to worry."

It is a strange letter, so full of affection and yet so callous towards the child who may be born.

A Roman baby always ran the risk of being repudiated and exposed. In the time of Paul that risk was even greater. We have seen how the marriage bond had collapsed and how men and women changed their partners with bewildering rapidity. Under such circumstances a child was a misfortune. So few children were born that the Roman government actually passed legislation that the amount of any legacy that a childless couple could receive was limited. Unwanted children were commonly left in the Roman forum. There they became the property of anyone who cared to pick them up. They were collected at nights by people who nourished them in order to sell them as slaves or to stock the brothels of Rome.

(iii) Ancient civilization was merciless to the sickly or deformed child. Seneca writes, "We slaughter a fierce ox; we strangle a mad dog; we plunge the knife into sickly cattle lest they taint the herd; children who are born weakly and deformed we drown." The child who was a weakling or imperfectly formed had little hope of survival.

It was against this situation that Paul wrote his advice to children and parents. If ever we are asked what good Christianity has done to the world, we need but point to the change effected in the status of women and of children.

CHILDREN AND PARENTS Ephesians 6:1-4 (continued)

Paul lays on children that they should obey the commandment and honour their parents. He says this is the first commandment. He probably means that it was the first commandment which the Christian child was taught to memorize. The honour Paul demands is not the honour of mere lip service. The way to honour parents is to obey them, to respect them, and never to cause them pain.

Paul sees that there is another side to the question. He tells fathers that they must not provoke their children to wrath. Bengel, considering why this command is so definitely addressed to fathers, says that mothers have a kind of divine patience but "fathers are more liable to be carried away by wrath."

It is a strange thing that Paul repeats this injunction even more fully in Colossians 3:21. "Fathers," he says, "do not provoke your children, lest they become discouraged." Bengel says that the plague of youth is a "broken spirit," discouraged by continuous criticism and rebuke and too strict discipline. David Smith thinks that Paul wrote out of bitter personal experience. He writes: "There is here a quivering note of personal emotion, and it seems as though the heart of the aged captive had been reverting to the past and recalling the loveless years of his own childhood. Nurtured in the austere atmosphere of traditional orthodoxy, he had experienced scant tenderness and much severity, and had known that 'plague of youth, a broken spirit.'"

There are three ways in which we can do injustice to our children.

(i) We can forget that things do change and that the customs of one generation are not the customs of another. Elinor Mordaunt tells how once she stopped her little daughter from doing something by saying, "I was never allowed to do that when I was your age." And the child answered, "But you must remember, mother, that you were then, and I'm now."

(ii) We can exercise such a control that it is an insult to our upbringing of our children. To keep a child too long in leading-strings is simply to say that we do not trust him which is simply to say that we have no confidence in the way in which we have trained him. It is better to make the mistake of too much trust than of too much control.

(iii) We can forget the duty of encouragement. Luther's father was very strict, strict to the point of cruelty. Luther used to say: "Spare the rod and spoil the child--that is true; but beside the rod keep an apple to give him when he has done well." Benjamin West tells how he became a painter. One day his mother went out leaving him in charge of his little sister Sally. In his mother's absence he discovered some bottles of coloured ink and began to paint Sally's portrait. In doing so he made a considerable mess of things with ink blots all over. His mother came back. She saw the mess but said nothing. She picked up the piece of paper and saw the drawing. "Why." she said, "It's Sally!" and she stooped and kissed him. Ever after Benjamin West used to say: "My mother's kiss made me a painter." Encouragement did more than rebuke could ever do. Anna Buchan tells how her grandmother had a favourite phrase even when she was very old: "Never daunton youth."

As Paul sees it, children must honour their parents and parents must never discourage their children.

MASTERS AND SLAVES ( Ephesians 6:5-9 )

6:5-9 Slaves, obey your human masters with fear and trembling, in sincerity of heart, as you would Christ himself. Do not work only when you are being watched. Do not work only to satisfy men. But work as the slave of Christ, doing God's will heartily. Let your service be given with good-will, as to Christ and not to men. Be well assured that each of us, whether he is slave or free, will be rewarded by the Lord for whatever good we have done. And you masters, act in the same way towards your slaves. Have done with threats. For you well know that they and you have a Master in heaven, and with him there is no respect of persons.

When Paul wrote to slaves in the Christian Church he must have been writing to a very large number.

It has been computed that in the Roman Empire there were 60,000,000 slaves. In Paul's day a kind of terrible idleness had fallen on the citizens of Rome. Rome was the mistress of the world, and therefore it was beneath the dignity of a Roman citizen to work. Practically all work was done by slaves. Even doctors and teachers, even the closest friends of the Emperors, their secretaries who dealt with letters and appeals and finance, were slaves.

Often there were bonds of the deepest loyalty and affection between master and slave. Pliny writes to a friend that he is deeply affected because some of his well-loved slaves have died. He has two consolations, although they are not enough to comfort his grief. "I have always very readily manumitted my slaves (for their death does not seem altogether untimely, if they have lived long enough to receive their freedom); the other, that I have allowed them to make a kind of will, which I observe as rigidly as if it were good in law." There the kindly master speaks.

But basically the life of the slave was grim and terrible. In law he was not a person but a thing. Aristotle lays it down that there can never be friendship between master and slave, for they have nothing in common; "for a slave is a living tool, just as a tool is an inanimate slave." Varro, writing on agriculture, divides agricultural instruments into three classes --the articulate, the inarticulate and the mute. The articulate comprises the slaves; the inarticulate the cattle; and the mute the vehicles. The slave is no better than a beast who happens to be able to talk. Cato gives advice to a man taking over a farm. He must go over it and throw out everything that is past its work; and old slaves too must be thrown out on the scrap heap to starve. When a slave is ill it is sheer extravagance to issue him with normal rations.

The law was quite clear. Gaius, the Roman lawyer, in the Institutes lays it down: "We may note that it is universally accepted that the master possesses the power of life and death over the slave." If the slave ran away, at best he was branded on the forehead with the letter F for fugitivus, which means runaway, at worst he was killed. The terror of the slave was that he was absolutely at the caprice of his master. Augustus crucified a slave because he killed a pet quail. Vedius Pollio flung a slave still living to the savage lampreys in his fish pond because he dropped and broke a crystal goblet. Juvenal tells of a Roman matron who ordered a slave to be killed for no other reason than that she lost her temper with him. When her husband protested, she said: "You call a slave a man, do you? He has done no wrong, you say? Be it so; it is my will and my command; let my will be the voucher for the deed." The slaves who were maids to their mistresses often had their hair torn out and their cheeks torn with their mistresses' nails. Juvenal tells of the master "who delights in the sound of a cruel flogging thinking it sweeter than any siren's song," or "who revels in clanking chains," or, "who summons a torturer and brands the slave because a couple of towels are lost." A Roman writer lays it down: "Whatever a master does to a slave, undeservedly, in anger, willingly, unwillingly, in forgetfulness, after careful thought. knowingly, unknowingly, is judgment, justice and law."

It is against this terrible background that Paul's advice to slaves has to be read.

MASTERS AND SLAVES Ephesians 6:5-9 (continued)

Paul's advice to slaves provides us with the gospel of the Christian workman.

(i) He does not tell them to rebel; he tells them to be Christian where they are. The great message of Christianity to every man is that it is where God has set us that we must live out the Christian life. The circumstances may be all against us, but that only makes the challenge greater. Christianity does not offer us escape from circumstances; it offers us conquest of circumstances.

(ii) He tells the slaves that work must not be done well only when the overseer's eye is on them, it must be done in the awareness that God's eye is on them. Every single piece of work the Christian produces must be good enough to show to God. The problem that the world has always faced and that it faces acutely today is basically not economic but religious. We will never make men good workmen by bettering conditions or heightening rewards. It is a Christian duty to see to these things; but in themselves they will never produce good work. Still less will we produce good work by increasing oversight and multiplying punishments. The secret of good workmanship is to do it for God.

Paul has a word for the master of men, too. He must remember that although he is master of men, he is still the servant of God. He too must remember that all he does is done in the sight of God. Above all he must remember that the day comes when he and those over whom he is set will stand before God; and then the ranks of the world will no longer be relevant.

The problem of work would be solved if men and masters alike would take their orders from God.

THE ARMOUR OF GOD ( Ephesians 6:10-20 )

6:10-20 Finally, be strong in the Lord and in the power of his strength. Put on the armour of God. so that you may be able to stand against the devices of the devil. It is not with blood and flesh you have to wrestle, but against powers and against authorities, against the world rulers of this darkness, against malicious spiritual forces in the heavenly places. Because of this you must take the armour of God that you may be able to stand against them in the evil day, and that you may be able to stand fast, after you have done all things which are your duty. Stand with truth as a belt about your waist. Put on righteousness as a breastplate. Have your feet shod with readiness to preach the gospel of peace. In all things take faith as a shield for with it you will be able to quench the flaming darts of the evil one. Put on the helmet of salvation. Take the sword of the Spirit, which is the word of God. Keep praying in the Spirit at every crisis with every kind of prayer and entreaty to God. To that end be sleepless in your persevering prayer for all God's consecrated people. Pray for me that I may be allowed to speak with open mouth, and boldly to make known the secret of the gospel, for which I am an envoy in a chain. Pray that I may have freedom to declare it, as I ought to speak.

As Paul takes leave of his people he thinks of the greatness of the struggle which lies before them. Undoubtedly life was much more terrifying for the ancient people than it is for us today. They believed implicitly in evil spirits, who filled the air and were determined to work men harm. The words which Paul uses, powers, authorities, world-rulers, are all names for different classes of these evil spirits. To him the whole universe was a battleground. The Christian had not only to contend with the attacks of men; he had to contend with the attacks of spiritual forces which were fighting against God. We may not take Paul's actual language literally; but our experience will tell us that there is an active power of evil in the world. Robert Louis Stevenson once said: "You know the Caledonian Railway Station in Edinburgh? One cold, east windy morning, I met Satan there." We do not know what actually befell Stevenson but we recognize the experience; we have all felt the force of that evil influence which seeks to make us sin.

Paul suddenly sees a picture ready-made. All this time he was chained by the wrist to a Roman soldier. Night and day a soldier was there to ensure that he would not escape. Paul was literally an envoy in a chain. Now he was the kind of man who could get alongside anyone; and beyond doubt he had talked often to the soldiers who were compelled to be so near him. As he writes, the soldier's armour suggests a picture to him. The Christian too has his armour; and part by part Paul takes the armour of the Roman soldier and translates it into Christian terms.

There is the belt of truth. It was the belt which girt in the soldier's tunic and from which his sword hung and which gave him freedom of movement. Others may guess and grope; the Christian moves freely and quickly because he knows the truth.

There is the breastplate of righteousness. When a man is clothed in righteousness he is impregnable. Words are no defence against accusations but a good life is. Once a man accused Plato of certain crimes. "Well then," said Plato, "we must live in such a way as to prove that his accusations are a lie." The only way to meet the accusations against Christianity is to show how good a Christian can be.

There are the sandals. Sandals were the sign of one equipped and ready to move. The sign of the Christian is that he is eager to be on the way to share the gospel with others who have not heard it.

There is the shield. The word Paul uses is not that for the comparatively small round shield; it is that for the great oblong shield which the heavily armed warrior wore. One of the most dangerous weapons in ancient warfare was the fiery dart. It was a dart tipped with tow dipped in pitch. The pitch-soaked tow was set alight and the dart was thrown. The great oblong shield was made of two sections of wood, glued together. When the shield was presented to the dart, the dart sank into the wood and the flame was put out. Faith can deal with the darts of temptation. With Paul, faith is always complete trust in Christ. When we walk close with Christ, we are safe from temptation.

There is salvation for a helmet. Salvation is not something which looks back only. The salvation which is in Christ gives us forgiveness for the sins of the past and strength to conquer sin in the days to come.

There is the sword; and the sword is the word of God. The word of God is at once our weapon of defence against sin and our weapon of attack against the sins of the world. Cromwell's Ironsides fought with a sword in one hand and a Bible in the other. We can never win God's battles without God's book.

Finally, Paul comes to the greatest weapon of all--and that is prayer. We note three things that he says about prayer. (a) It must be constant. Our tendency is so often to pray only in the great crises of life; but it is from daily prayer that the Christian will find daily strength. (b) It must be intense. Limp prayer never got a man anywhere. Prayer demands the concentration of every faculty upon God. (c) It must be unselfish. The Jews had a saying, "Let a man unite himself with the community in his prayers." I think that often our prayers are too much for ourselves and too little for others. We must learn to pray as much for others and with others as for ourselves.

Finally, Paul asks for the prayers of his friends for himself. And he asks not for comfort or for peace but that he may yet be allowed to proclaim God's secret, that his love is for all men. We do well to remember that ever Christian leader and every Christian preacher needs his people to uphold his hands in prayer.

THE FINAL BLESSING ( Ephesians 6:21-24 )

6:21-24 Tychicus, the beloved brother and faithful servant in the Lord, will provide you with all information, that you too may know how things are going with me, how I do. That is the very reason that I sent him to you, that you may know my affairs and that he may encourage your hearts.

As we have seen, the letter to the Ephesians was an encyclical letter and the bearer from church to church was Tychicus. Unlike most of his letters, Ephesians gives us no personal information about Paul, except that he was in prison; but Tychicus, as he went from church to church., would tell how Paul was faring and would convey a message of personal encouragement.

Paul finishes with a blessing and in it all the great words come again. The peace which was a man's highest good, the faith which was complete resting in Christ, the grace which was the lovely free gift of God these things Paul calls down from God upon his friends. Above all he prays for love that they may know the love of God, that they may love men as God loves them, and that they may love Jesus Christ with an undying love.

-Barclay's Daily Study Bible (NT)

FURTHER READING

Ephesians

T. K. Abbott, Ephesians and Colossians (ICC; G)

J. Armitage Robinson, St. Paul's Epistle to the Ephesians (MmC; G)

E. F. Scott, The Epistles to Colossians, Philemon and Ephesians (MC; E)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

NCB; New Century Bible

E: English Text G: Greek Text

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Ephesians 6:4

Fathers -- We may equally well render, parents. Moses’ parents are called (Hebrews 11:23, Greek) his fathers.

    The expression is found in the classics, Greek and Latin.—The father is the head of authority in the home, but the oneness of husband and wife secures the high authority of the mother also. This is assumed in the Fifth Commandment.

At the present time in the United States parental and teacher authority is at a low ebb. Our nations needs desperately a revival of the teaching of the holy Scriptures to cure the many problems and evils in our society today. - WG

provoke [exasperate] -- (Present imperative,) "Don’t continually -- . again and again." habitually. Same word Colossians 3:21. where follows "lest they be discouraged".

    Do not irritate by vexatious commands, unreasonable blame, and uncertain temper - (Alford)

wrath [anger] -- You cannot properly train children in this condition. Allow them to devel0pe without rebellion and wildness, inaction, erratic, temperate. This admonition deals with the nature of development.

but bring up -- The Greek conveys the idea of development (here in the sphere of character and principle) by care and pains. The same word has occurred Ephesians 4:29, with reference to bodily development.    

discipline and instruction [nurture] -- Here the idea is to educate. padeia = the whole training and education of children. Mind, morals, body. To bring up, to educate.

admonition -- instruction. The Greek noun recurs 1 Corinthians 10:11; Titus 3:10. For the kindred Greek verb, see Acts 20:31; Romans 15:14; 1 Corinthians 4:14; Colossians 1:28; Colossians 3:16; 1 Thessalonians 5:12; 1 Thessalonians 5:14; 2 Thessalonians 3:15. It will be seen that the noun relates to the warning side of instruction, a side too often neglected.

of the Lord -- Which the Lord prescribes. Those principles and teaching that we learn from the Lord.

Gill's Exposition of the Whole Bible

And ye fathers, provoke not your children to wrath,.... Neither by words; by unjust and, unreasonable commands; by contumelious and reproachful language; by frequent and public chidings, and by indiscreet and passionate expressions: nor by deeds; preferring one to another; by denying them the necessaries of life; by not allowing them proper recreation; by severe and cruel blows, and inhuman usage; by not giving them suitable education; by an improper disposal of them in marriage; and by profusely spending their estates, and leaving nothing to them: not but that parents may, and ought to correct and rebuke their children; nor are they accountable to them for their conduct; yet they should take care not to provoke them to wrath, because this alienates their minds from them, and renders their instructions and corrections useless, and puts them upon sinful practices; wrath lets in Satan, and leads to sin against God; and indeed it is difficult in the best of men to be angry and not sin; see Colossians 3:21. Fathers are particularly mentioned, they being the heads of families, and are apt to be too severe, as mothers too indulgent.

But bring them up in the nurture and admonition of the Lord; instructing them in the knowledge of divine things, setting them good examples, taking care to prevent their falling into bad company, praying with them, and for them, bringing them into the house of God, under the means of grace, to attend public worship; all which, under a divine blessing, may be very useful to them; the example of Abraham is worthy of imitation, Genesis 18:19, and the advice of the wise man deserves attention, Proverbs 22:6.

Mitchell's Commentary on Selected New Testament Books

We come now to the last chapter of this amazing epistle. We’ve been dealing with the walk of the believer in the unity of the Spirit. We are to walk in the power of a new creation. We are to walk in love even as He loved us. We are to walk in the light because God is light, and then we are to walk in wisdom. And you remem­ber that the wise believer is the one who under­stands the will of the Lord, who walks carefully, who redeems the time, and who is Spirit-filled. And then we walk in submission.

And we were dealing in our last lesson with the relationship between husbands and wives in chapter 5.

Now we continue this question of relationship.

I would like to read from verse one down through verse nine—those first nine verses where we have the relationship manifested between par­ents and children and between masters and ser­vants.

Ephesians 6:1. Children, obey your parents in the Lord: for this is right.

Ephesians 6:2. Honour thy father and mother; which is the first commandment with promise;

Ephesians 6:3. That it may be well with thee, and thou mayest live long on the earth.

Ephesians 6:4. And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.

Ephesians 6:5. Servants, be obedient to them that are your mas­ters according to the flesh, with fear and trembling, in sin­gleness of your heart, as unto Christ;

Ephesians 6:6. Not with eye-service, as men-pleasers; but as the servants of Christ, doing the will of God from the heart;

Ephesians 6:7. With good will doing service, as to the Lord, and not to men:

Ephesians 6:8. Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free.

Ephesians 6:9. And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.

Now we come to this question of the relation­ship between parents and children. The division of this portion from chapter 5:22 to 6:9 is dealing with the believer walking in submission. And hence, when we come to parents and children, it’s very obvious that the Spirit of God has laid down the relationship between the two.

He takes up children first of all. Children are to obey their parents in the Lord for this is right. Under the law of Moses, the one who honored father and mother was blessed of the Lord and lived long on the earth. It was the first commandment given to them that had any promise.

I often think of that when I think of our Sa­vior. You remember in the gospel of Luke, chap­ter 2, Joseph and Mary had gone up to Jerusalem with Jesus when He was a boy, 12 years of age.

The time had come when He must stand upon His own feet under the Law of Moses, recognized as a son of the Law. And you remember they went back and left Him in Jerusalem. They thought He was somewhere in the crowd with their friends and relatives. But they couldn’t find Him so they went back to Jerusalem. And they found Him sit­ting in the midst of the doctors in the temple, ask­ing and answering questions, which by the way was a common thing.

The elders of Israel would sit, and they were asked questions and they would answer the ques­tions. Our Lord as a boy 12 years of age went in there and asked questions and answered questions. And He astounded them with His knowledge of the things of God.

You remember how Mary rebuked her son for this and how He said, “Don’t you know that I must be about my Father’s business?” (Luke 2:49). And then the amazing statement was that He went back to Nazareth with them and was subject unto them (Luke 2:51).

Did you ever stop to think of this? That the Sa­vior who had just astounded the doctors of the law in Israel went down with them to Nazareth and was subject unto them. And you remember, if I may quote from that verse, “His mother kept all these say­ings in her heart. And Jesus increased in wisdom and stature, and in favor with God and man” (verses 51- 52 of Luke 2:1-52). Obedience always brings its reward.

I’ve often thought about this. Sometimes the boys and girls of this generation have the attitude that they know more about things than their fa­thers and mothers. Yet our Savior, a boy of 12 years of age, was subject unto Joseph and Mary and was until He was thirty years of age. You hear nothing more of Him until He’s 30 years of age when He came out and was baptized by John and went into His public ministry. He was subject to His parents.

As I said a moment ago, obedience always brings its reward. I am sure of one thing that if we Christian parents were to instruct our children on this question of obedience, it would always bring a re­ward. God will see to that. And the exhortation is, “Children, obey your parents in the Lord, for this is right. Honor your father. Honor your mother. This is the first commandment with promise.”

We said in Ephesians 5:1-33 that the father, the husband, is the head of the family. He’s the head of the wife. He’s in the place of responsibility. And God holds the father responsible for the fam­ily with children that are obedient unto their par­ents. They are to honor their parents because of who they are and because of what they are.

Now he says a word about the fathers.

Mitchell's Commentary on Selected New Testament Books

Ephesians 6:4. And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.

In other words, don’t stir them up; don’t rile them. And may I suggest something, and I’ve seen this so often, please don’t take your anger out upon your child. Someone has well said that a parent should not chasten the child in anger be­cause you go beyond that which you originally planned to do. Chastisement is very needful; there’s no question about this. One only needs to read the book of Proverbs to realize that this is so. God expects us to chasten our children, but not to do it in anger and not to stir them up, not to rile them.

I’ve thanked the Lord numbers of times that I had a father and a mother who chastened me. I often times told my mother later on in years that she raised me on the end of her slipper. And she could give me a crack with that slipper and have it back on her foot before the first yell got out. Of course, practice makes perfect. It never did me any harm. It was a good thing for me. I’m sure it’s good for your child­ren.

So we have this relationship between parents and children. For a child to obey the parents in the Lord is right, and it brings great reward. And remember the Lord Jesus, the eternal Son of God, when He took His place in the human family, was subject unto His father and mother. And let me say again, I believe right on down through His teen years, from 12 years of age on, He was sub­ject to His parents.

Oh, in some way I wish I could bring this into the hearts of our young people and into the hearts of our parents. I think sometimes the parents are re­sponsible for the disobedience of the children. And I do believe that we have a tremendous responsibility as parents before God to train our children. As somebody has well said, “Count ten before you strike them first.” My mother didn’t get a chance to count ten.

Henry's Complete Commentary on the Bible

      1 Children, obey your parents in the Lord: for this is right.   2 Honour thy father and mother; (which is the first commandment with promise;)   3 That it may be well with thee, and thou mayest live long on the earth.   4 And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.   5 Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ;   6 Not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart;   7 With good will doing service, as to the Lord, and not to men:   8 Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free.   9 And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.

      Here we have further directions concerning relative duties, in which the apostle is very particular.

      I. The duty of children to their parents. Come, you children, hearken to me, I will teach you the fear of the Lord. The great duty of children is to obey their parents (Ephesians 6:1; Ephesians 6:1), parents being the instruments of their being, God and nature having given them an authority to command, in subserviency to God; and, if children will be obedient to their pious parents, they will be in a fair way to be pious as they are. That obedience which God demands from their children, in their behalf, includes an inward reverence, as well as the outward expressions and acts. Obey in the Lord. Some take this as a limitation, and understand it thus: "as far as is consistent with your duty to God." We must not disobey our heavenly Father in obedience to earthly parents; for our obligation to God is prior and superior to all others. I take it rather as a reason: "Children, obey your parents; for the Lord has commanded it: obey them therefore for the Lord's sake, and with an eye to him." Or it may be a particular specification of the general duty: "Obey your parents, especially in those things which relate to the Lord. Your parents teach you good manners, and therein you must obey them. They teach you what is for your health, and in this you must obey them: but the chief things in which you are to do it are the things pertaining to the Lord." Religious parents charge their children to keep the ways of the Lord, Genesis 18:19. They command them to be found in the way of their duty towards God, and to take heed of those sins most incident to their age; in these things especially they must see that they be obedient. There is a general reason given: For this is right, there is a natural equity in it, God has enjoined it, and it highly becomes Christians. It is the order of nature that parents command and children obey. Though this may seem a hard saying, yet it is duty, and it must be done by such as would please God and approve themselves to him. For the proof of this the apostle quotes the law of the fifth commandment, which Christ was so far from designing to abrogate and repeal that he came to confirm it, as appears by his vindicating it, Matthew 15:4, c. Honour thy father and mother (Ephesians 6:2; Ephesians 6:2), which honour implies reverence, obedience, and relief and maintenance, if these be needed. The apostle adds, which is the first commandment with promise. Some little difficulty arises from this, which we should not overlook, because some who plead for the lawfulness of images bring this as a proof that we are not bound by the second commandment. But there is no manner of force in the argument. The second commandment has not a particular promise; but only a general declaration or assertion, which relates to the whole law of God's keeping mercy for thousands. And then by this is not meant the first commandment of the decalogue that has a promise, for there is no other after it that has, and therefore it would be improper to say it is the first; but the meaning may be this: "This is a prime or chief commandment, and it has a promise; it is the first commandment in the second table, and it has a promise." The promise is, That it may be well with thee, c., Ephesians 6:3; Ephesians 6:3. Observe, Whereas the promise in the commandment has reference to the land of Canaan, the apostle hereby shows that this and other promises which we have in the Old Testament relating to the land of Canaan are to be understood more generally. That you may not think that the Jews only, to whom God gave the land of Canaan, were bound by the fifth commandment, he here gives it a further sense, That it may be well with thee, c. Outward prosperity and long life are blessings promised to those who keep this commandment. This is the way to have it well with us, and obedient children are often rewarded with outward prosperity. Not indeed that it is always so there are instances of such children who meet with much affliction in this life: but ordinarily obedience is thus rewarded, and, where it is not, it is made up with something better. Observe, 1. The gospel has its temporal promises, as well as spiritual ones. 2. Although the authority of God be sufficient to engage us in our duty, yet we are allowed to have respect to the promised reward: and, 3. Though it contains some temporal advantage, even this may be considered as a motive and encouragement to our obedience.

      II. The duty of parents: And you fathers,Ephesians 6:4; Ephesians 6:4. Or, you parents, 1. "Do not provoke your children to wrath. Though God has given you power, you must not abuse that power, remembering that your children are, in a particular manner, pieces of yourselves, and therefore ought to be governed with great tenderness and love. Be not impatient with them, use no unreasonable severities and lay no rigid injunctions upon them. When you caution them, when you counsel them, when you reprove them, do it in such a manner as not to provoke them to wrath. In all such cases deal prudently and wisely with them, endeavouring to convince their judgments and to work upon their reason." 2. "Bring them up well, in the nurture and admonition of the Lord, in the discipline of proper and of compassionate correction, and in the knowledge of that duty which God requires of them and by which they may become better acquainted with him. Give them a good education." It is the great duty of parents to be careful in the education of their children: "Not only bring them up, as the brutes do, taking care to provide for them; but bring them up in nurture and admonition, in such a manner as is suitable to their reasonable natures. Nay, not only bring them up as men, in nurture and admonition, but as Christians, in the admonition of the Lord. Let them have a religious education. Instruct them to fear sinning; and inform them of, and excite them to, the whole of their duty towards God."

      III. The duty of servants. This also is summed up in one word, which is, obedience. He is largest on this article, as knowing there was the greatest need of it. These servants were generally slaves. Civil servitude is not inconsistent with Christian liberty. Those may be the Lord's freemen who are slaves to men. "Your masters according to the flesh (Ephesians 6:5; Ephesians 6:5), that is, who have the command of your bodies, but not of your souls and consciences: God alone has dominion over these." Now, with respect to servants, he exhorts, 1. That they obey with fear and trembling. They are to reverence those who are over them, fearing to displease them, and trembling lest they should justly incur their anger and indignation. 2. That they be sincere in their obedience: In singleness of heart; not pretending obedience when they design disobedience, but serving them with faithfulness. 3. They should have an eye to Jesus Christ in all the service that they perform to their masters (Ephesians 6:5-7; Ephesians 6:5-7), doing service as to the Lord, and not to men; that is, not to men only or principally. When servants, in the discharge of the duty of their places, have an eye to Christ, this puts an honour upon their obedience, and an acceptableness into it. Service done to their earthly masters, with an eye to him, becomes acceptable service to him also. To have an eye to Christ is to remember that he sees them and is ever present with them, and that his authority obliges them to a faithful and conscientious discharge of the duties of their station. 4. They must not serve their masters with eye-service (Ephesians 6:6; Ephesians 6:6)-- that is, only when their master's eye is upon them; but they must be as conscientious in the discharge of their duty, when they are absent and out of the way, because then their Master in heaven beholds them: and therefore they must not act as men-pleasers--as though they had no regard to the pleasing of God, and approving themselves to him, if they can impose upon their masters. Observe, A steady regard to the Lord Jesus Christ will make men faithful and sincere in every station of life. 5. What they do they must do cheerfully: Doing the will of God from the heart, serving their masters as God wills they should, not grudgingly, nor by constraint, but from a principle of love to them and their concerns. This is doing it with good-will (Ephesians 6:7; Ephesians 6:7), which will make their service easy to themselves, pleasing to their masters, and acceptable to the Lord Christ. There should be good-will to their masters, good-will to the families they are in; and especially a readiness to do their duty to God. Observe, Service, performed with conscience, and from a regard to God, though it be to unrighteous masters, will be accounted by Christ as service done to himself. 6. Let faithful servants trust God for their wages, while they do their duty in his fear: Knowing that whatsoever good thing (Ephesians 6:8; Ephesians 6:8), how poor and mean soever it may be, considered in itself,--the same shall he receive of the Lord, that is, by a metonymy, the reward of the same. Though his master on earth should neglect or abuse him, instead of rewarding him, he shall certainly be rewarded by the Lord Christ, whether he be bond or free, whether he be a poor bond-servant or a freeman or master. Christ regards not these differences of men at present; nor will he in the great and final judgment. You think, "A prince, or a magistrate, or a minister, that does his duty here, will be sure to receive his reward in heaven: but what capacity am I, a poor servant, in, of recommending myself to the favour of God." Why, God will as certainly reward thee for the meanest drudgery that is done from a sense of duty and with an eye to himself. And what can be said more proper either to engage or to encourage servants to their duty?

      IV. The duty of masters: "And you masters, do the same things unto them (Ephesians 6:9; Ephesians 6:9); that is, act after the same manner. Be just to them, as you expect they should be to you: show the like good-will and concern for them, and be careful herein to approve yourselves to God." Observe, Masters are under as strict obligations to discharge their duty to their servants as servants are to be obedient and dutiful to them. "Forbearing threatening; anientes--moderating threatening, and remitting the evils with which you threaten them. Remember that your servants are made of the same mould with yourselves, and therefore be not tyrannical and imperious over them, knowing that your Master also is in heaven:" some copies read, both your and their Master. "You have a Master to obey who makes this your duty; and you and they are but fellow-servants in respect of Christ. You will be as punishable by him, for the neglect of your duty, or for acting contrary to it, as any others of meaner condition in the world. You are therefore to show favour to others, as ever you expect to find favour with him; and you will never be a match for him, though you may be too hard for your servants." Neither is there respect of persons with him; a rich, a wealthy, and a dignified master, if he be unjust, imperious, and abusive, is not a jot the nearer being accepted of God for his riches, wealth, and honour. He will call masters and servants to an impartial account for their conduct one to another, and will neither spare the former because they are more advanced nor be severe towards the latter because they are inferior and mean in the world. If both masters and servants would consider their relation and obligation to God and the account they must shortly give to him, they would be more careful of their duty to each other. Thus the apostle concludes his exhortation to relative duties.

Kelly Commentary on Books of the Bible

In this epistle we have the unfolding of the grace of God in all its fulness, not merely the application of His righteousness to man's need on His part, but God from out of Himself, and for Himself, as the adequate motive and object before Him, even His own glory. Hence it is that righteousness disappears in this epistle. We have had the gospel thus in all the epistles that have gone before. In Romans, in 1st and 2nd Corinthians, and in Galatians righteousness was largely used. It was developed in a positive and comprehensive way, as in Romans. It was brought in either to convict the Corinthians of their utter departure through the spirit of the world, the flesh taking that shape, or it was brought in triumphantly on their restoration. Again, by it the apostle, writing to the Galatians, vindicated God's ways with man, and set the Christian outside the law.

But in Ephesians the aim is of a much more absolute and direct character. It is not the wants of man in any sense, either positively or negatively. Here God from Himself and for Himself is acting according to the riches of His own grace. Accordingly the very opening brings before us this astonishingly elevated manner of presenting the great truth with which the apostle's heart was filled. "Paul, an apostle of Jesus Christ by the will of God." (Ephesians 1:1) It was pre-eminently for this that he had been chosen as an apostle; and he represents his apostleship not here as a question of calling, but "by the will of God:" everything in this epistle flows from the will of God; "to the saints which are at Ephesus, and to the faithful in Christ Jesus."

Although about to show us what the church is in its heavenly blessing, that is, in its highest associations, he always begins with the individual. This was peculiarly needed. The tendency is ever to set aside what is personal for that which is corporate. The epistle to the Ephesians truly understood will help none so to do. It may be perverted to this or anything else; but so far is our corporate place from being put in the foreground that we do not hear one word about the assembly as such till the close of the first chapter. Only in verse 22 is the church even named for the first time, where it is said God has given Christ "to be the head over all things to the church." But up to this the saints are contemplated as such. The moral order of this is exceedingly beautiful. In the admirable wisdom and grace of God it is the direct setting aside of that which is found in all earthly systems, where the individual is merely a portion of a vast body which arrogates to itself the highest claims. It is not so in the word of God. There the individual blessing of the soul has the first place. God would have us set thoroughly clear and intelligently appreciating our individual place and relation to Himself. Where these are made and kept right, we can then safely follow what God will show us in due time, but not otherwise.

As usual the apostle salutes the saints with the best wishes for their blessing. "Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ." Then, without delay, the next verses introduce a general view of the glorious topic that occupied him. "Blessed be the God and Father of our Lord Jesus Christ." It is God in His proper nature, and in His relationship to Jesus. He is the God of Jesus; He is the Father of Jesus. But the God and Father of our Lord Jesus Christ "hath blessed us with all spiritual blessings in heavenly places in Christ." It is not carnal blessing such as was in measure given under the law to Israel, and will be under the new covenant by and by; it is spiritual blessing. The earth is their sphere; it is there that Israel looks to be blessed, and the Gentiles somewhat farther off, but all in the ordered blessing of the Most High God. Altogether differently here "the God and Father of our Lord Jesus Christ" has blessed us where Christ is on high. There is no place good enough for Christ the Son but heaven. There it is God Himself displays most His own glory; there He displays Christ Himself to all the heavenly hosts, delighting to put honour on that Man whom He raised from the dead and set at His own right hand. it is there not merely that He means to bless us, but that He has blessed us already. Such is the character of our blessing, and such its seat. The character is spiritual, the seat heavenly; and as the whole is given by the God and Father of our Lord Jesus, so it is secured in Christ.

In the next verse the apostle opens out that which is move particularly connected with "the God of our Lord Jesus Christ." "According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love." If "the God and Father of our Lord Jesus Christ" has blessed us with every spiritual blessing above in Christ, this is the first need to have a nature capable of communion with His God, to have a condition that would do no dishonour, not only to the highest sphere, but to the holiest form and sphere in which God has ever made, Himself known. This is the nature that is given to the believer now. But it is not merely a thing imparted. The special point before the apostle's mind is that this was the choice of God before the world, in which we are brought to know the infinite blessing. It was entirely unconnected with the world. Far different was Israel's case, however favoured as a nation. They were chosen in time. Not only were they called in time as we have been, but they were chosen in time, which we were not. The choice of the saints for heavenly blessedness was before the creation of the universe, before the foundation of the world.

This gives a very peculiar character to our blessedness. It is altogether independent of the old creation, of that which might fail and pass away. It was a choice of God Himself before there was any creature responsible or dependent. God made known His choice, not when the creature was to be proved, but when it had failed to the uttermost; but the choice itself was decided on by God Himself before the creature came into being. It is the moral answer to what was shown in Christ, "that we should be holy and without blame before him in love." Indeed, these are the very qualities of God Himself. He is holy in nature, and blameless in His ways. Man may cavil and murmur now in unbelief; but God will vindicate them every one when man shall be silent for ever. Besides, there is love, the activity, as well as, the moral qualities, of His being. Love it is which, as it were, puts all in movement that belongs to God. It is not something extraneous that acts on God as a motive, but His own love flowing out from Himself according to His holy nature, and in perfect consistency with His character and ways.

This is the moral nature which God confers on us who are born of Him. This and nothing less or else is what He chooses us to be before Him chooses us to be in Christ in His own sight, and therefore with the fullest certainty that it shall be according to His own mind. It is not merely in the presence of an angel, still less before the world. Angels are not adequate judges of what pertains to us; they may be witnesses, but not judges. God Himself is acting for His own glory and according to His own love. But then the possession of a nature capable of communing with God did not and could not satisfy. He would have something more. What could this possibly be? Is He not satisfied with giving us a nature like His own? No, not even so, and for this reason God has relationships, and these relationships are shown in Jesus just as much as His nature is. If we want to know what the holiness, and blamelessness, and love of God is, we must look at Him; but in the same way also, if we desire to know what are the relationships into which God puts those He loves, where shall we find the highest? Certainly not in the first man Adam. Israel's was at best a mere creature relationship, though, no doubt, having a special place in creation. Of all the creatures that live and breathe, man is the only one on earth that became a living soul by the breath of the Lord God, who, as it is written, breathed into his nostrils the breath of life. That is, there is a creative connection between God and man which is the source of man's moral relations with God, and the reason why man, and man alone of all creatures on the earth, shall live again and give an account of himself to God.

But in that which comes before us in our epistle, it is not a question even of the highest creature on earth one that was called to have dominion on earth, and be the image and glory of God here below. God had in view One infinitely above man; and yet He was a man. It was Jesus; and Jesus stood in what was altogether peculiar in a relationship that was perfectly according to God's counsels; but more than that, according to a relationship that was peculiar to His own person. There was counsel, but besides there was intrinsic glory altogether independent of any plans of conferred honour. In other words, the Son of God never was made the Son, He is never even called the child ( τέκνον ) of God.* To us, to be called children of God is more intimate than to be styled His sons; but it would derogate from the Lord. Jesus is never called a child in the sense in which I am now speaking He has His own relationship to the Father eternally. To us it is more to be born of the very nature of God, than to be sons adopted into the family of God. There might be an adopted son without the nature. One might be altogether a stranger to him that adopts. But in Jesus, the Son of God, there was this character of Son in His own title and being from everlasting. Need I say that this is altogether above human comprehension? Yet nothing is more certain than that God so speaks to our faith. Were there an interval of one instant between the Father and the Son, did the Father exist in any respect before the Son as such, all the truth of God as revealed in the Bible perishes. He to whom I look up, by and in whom alone I can know God and the Father, is God Himself Let the notion of time come into the conception given of Godhead and of the persons Father, Son, and Holy Ghost, and all would be falsehood and confusion. The Son would be a creature not self-subsisting, not therefore truly God. For if God, He is as such not less truly God than the Father; for there can be no difference as to Godhead. As the Father is everlasting, so is the Son. The relationship in the Godhead has nothing to do with the question of time; and the great mistake that has been wrought by all human philosophy is from introducing notions of time where time can have no place whatever.

* The Lord Jesus is repeatedly called παῖς , translated "son" and "child" in the English version of the Acts of the Apostles, but more properly God's servant as Messiah.

Thus in the Godhead there are the relationships of the Father, the Son, and the Holy Ghost. But I confine myself now to the relationship of the Son to the Father from everlasting. And God, having these counsels before Him from everlasting, deigns to have a people, not only capable of enjoying Him as having the very same nature as His own, without which they could not enjoy glory; but, besides, if He has us in His presence, He would have us in the highest relationship into which grace could bring us. Now, the highest being that of the Son, we accordingly are brought into that relationship, though not, of course, in the sense in which He was eternally so. To us it could be but eternal purpose, to Him eternal being; to us pure grace, but to Him His own indefeasible right. But the Son being before the Father as His supreme object of love and delight from all eternity, to bring us as sons before Him was as much a part of His counsels as to make us partakers of divine nature. Thus nature is the subject of verse 4, as relationship is of verse 5. Hence in the latter we find, not exactly choosing, but predestinating us: "Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will."

It is well to mark the difference. To be before Him without having His own nature would be impossible; and therefore it is not stated as a matter of predestination, but of choice. He might have been pleased to choose none; but if we are to be brought into His presence at all, it is impossible to be there without having the divine nature, in a moral sense (and, of course, one only speaks of this). It is not the impartation of Godhead: none can be so foolish as to think of such a thing. But the divine nature is given to us in its qualities of holiness and love. On the other hand, we find that the predestination is "according to the good pleasure of his will," because no necessity operates in this. There was a moral necessity for a nature suitable to God, if we were to be in His presence at all; but there was none for this special relationship. He might have put us in any degree of relationship He pleased. Angels, for instance, are there; but they have no such relationship. His grace has predestinated us to the very highest relation that of sons unto Himself by Jesus Christ "according to the good pleasure of his will." And the apostle concludes the whole of this part of the matter "to the praise of the glory of his grace, wherein he hath made us accepted in the beloved." All this wondrous scheme is to the glory of His grace. He uses therefore the highest terms in order to express it. Grace alone would not suffice, glory alone would not serve, but both. It is "to the praise of the glory of his grace." Meanwhile it is again presented to us in this new fact, that we are brought in as objects of His perfect favour in the Beloved. Such is the measure, if measure it can be called, of the grace wherein we stand.

But then those in respect of whom God the Father had such thoughts were in point of fact sinners. The next verse shows that this is not forgotten, for account is taken of the fact, and it is provided for. The same "Beloved" who accounts to us for the counsels of God has brought in redemption. In Him we enter into favour, "in whom we have redemption through his blood, the forgiveness of offences," not exactly according to the praise of his glory, "but according to the riches of His grace." It is a present thing in every sense, though, of course, needed for heaven and eternity. Hence the expression does not go beyond the riches of God's grace. Thus is touched, incidentally, the need of our souls as offenders against God, but only so far as to show that it was in no way overlooked.

Next the apostle turns to the boundless scene that lies before us, as in the preceding verses he had looked at what is behind us. And why is all this? Clearly God has a purpose, a settled and glorious plan to gather the whole universe under Christ as its Head. Are those that He has brought into a share of His own moral nature and the relationship of sons to be left out of this? In nowise: even now He has abounded toward them "in all wisdom and prudence." These words do not attribute to God all wisdom and prudence, which certainly would be nothing new; but they intimate that He has now conferred on His saints all wisdom and prudence. It is truly an astonishing statement. The contrast is with Adam, who had a knowledge that was suited to his own place and relationship. Accordingly we hear inGenesis 2:1-25; Genesis 2:1-25 how he gave names to all that was put under him. And as to his wife, he instantly understands, though he had been in a deep sleep while she was being formed. But when presented to him, he knows all that it was meet for him to know then. He knows instinctively that she was part of himself, and gives her a name suitably. Such seems to have been the measure of Adam's wisdom and prudence. As being the image and glory of God on earth, he is the one that gives names to his companion, or to the subject creation. It is not merely that he accepts names given him by God, but God delights in putting him in this place of lordship, and to a certain extent also of fellowship lordship to that which is below him, and fellowship as regarded his wife. Thus, then, Adam acts and speaks.

But the saints, now being made the objects of these heavenly counsels of God, have a wisdom and prudence of their own, quite peculiar to the new creation in Christ, and its proper relations: God puts no limits to it. In point of fact, He looks for the expression and exercise of it, be assured, from all of us, though no doubt according to our measure. It is no use merely taking it up as a name or barren title. Our God and Father does look for the display of the mind of Christ in us, so that we should be able to form a judgment according to Himself, and to express it about whatever comes before us. For if we are in Christ, we have a vantage ground which makes all things clear. Christ is not darkness but light, and puts all in the light; He makes us to be children of the light, that so we may be able to judge ourselves, not discerned by man as such, but capable of discerning whatever claims our attention. Such is the place of a Christian, and a wondrous place it is, flowing from the nature and relationship which we possess by the grace of our God.

But the connection is important. God has "abounded toward us in all wisdom and prudence; having made known unto us [what is the special proof of it] the mystery of his will." This does not yet appear; for there is nothing to indicate to mankind what He purposes to do. It is an absolutely new thing; and this new purpose is "according to the good pleasure which he hath purposed in himself: that in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him; in whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will, that we should be to the praise of his glory," etc.

Here the apostle repeats that high, large, and blessed phrase already so familiar to us, "that we should be to the praise of his glory, who first trusted in Christ; in whom ye also [trusted]." It was not confined to those that had their hope founded on Christ while the nation refused Him. Paul was one of those; and there were others at Ephesus, as we well know in point of fact the first nucleus of the assembly there. The first saints and faithful in the city of Ephesus, asActs 19:1-41; Acts 19:1-41 shows, were persons who had been baptized with the baptism of John, and afterwards brought from Jewish to Christian ground by the apostle Paul. Hence he says, "that we should be to the praise of his glory, who first trusted in Christ," referring to himself and any other saints who had been chosen from the people of the Jews. At the same time there is no exclusion of Gentile believers, but the reverse. "In whom ye, also [trusted], after that ye heard the word of truth, the gospel of your salvation." For the mass subsequently brought in were Gentiles, and the gospel of salvation they forthwith received, without going through the intermediate steps that the others knew. The Jews, or those who had been under Jewish teaching, had been for a while in an infantine state, or an Old Testament condition; but the Gentiles by faith passed simply and directly into the full Christian blessing. "In whom also, after that ye believed, ye were sealed with the holy Spirit of promise, who is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory."

It cannot have escaped observation that there are two great parts in that which has come before us. The first is nature; the second is relationship. The Holy Ghost is here viewed according to these two. Connected with nature, He has sealed us, as it is said here and elsewhere; and connected with relationship, He is the earnest. For "if children, then heirs; heirs of God, and joint-heirs with Christ." The Holy Ghost thus takes a corresponding part. Just as Christ is the sample and model whether of nature or relationship, so the Holy Ghost is not without His own proper place in bringing the saint into the reality, knowledge, and enjoyment of both. The Holy Ghost gives us the certainty and joyful assurance of our place as saints; the Holy Ghost at the same time gives us the foretaste of the bright inheritance of God that lies beyond.

Then follows a prayer of the apostle the first of those he pours out for the Ephesian saints. Naturally this prayer grows out of the two great truths he had been urging. He prays for the saints "that the God of our Lord Jesus Christ, the Father of glory [for this is what his mind connected with it], may give unto you the spirit of wisdom and revelation in the knowledge of him, the eyes of your understanding being enlightened, that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints." These are the two former points. The "hope of his calling" is the bright prospect of the saints themselves, as they are in Christ before God. "The riches of the glory of his inheritance" embrace, of course, that vast scene of creation which is to be put under the glorified saints. He prays accordingly that they might enter into both, realizing the holy peaceful atmosphere of the one, and the glorious expectations that were bound up with the other; for clearly the future is before his mind. But then he adds a third point, which was not given in the previous part of the chapter; namely, that they might know "what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead."

This last was of all-importance to the saints, and the rather as that power had already been put forth. It shines in full contrast with Israel. If the latter enquired how God had interfered most conspicuously for them, no doubt they were reminded of the power that brought them out of the land of Egypt. This was always their comfort in the midst of disasters and troubles. The God that divided the Red Sea, and brought them across Jordan, was equal to any difficulty that might ever assail them again. In the prophets this too remains always the standard, until God exert His power in another way, when He shall be no longer spoken of as Jehovah that brought them out of the land of Egypt, but out of the north country into their land, where He shall settle them for ever. Thus Israel stands in the permanent remembrance of power that redeemed them from the land of Egypt, and in the anticipation of a still greater manifestation that will eclipse whatever had been seen of old.

But the Christian is even now himself, with his fellow-saints, the object of the very same power which never can be outshone the power that raised up Christ from the dead. We wait for nothing greater nor its match; we await the results of this glorious power for the body and the creation; but we look for no new putting forth of power which can enter into competition with that which God has already shown in Christ. The moment that Jesus presents Himself as the answer to what has been put forth already, the saints rise or are changed in the twinkling of an eye. Besides, it is not merely that the body will immediately respond to the call of the Lord Jesus, but even now the very same power Acts wrought toward us in making us Christians which "wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this age, but also in that which is to come: and hath put all things under his feet, and gave him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all." Such is the power that has wrought now wrought toward us even while we are in this world.

Accordingly, in Ephesians 2:1-22, the apostle pursues this train, and shows that it is not another exertion of power, but a part of the very same work of God which raised up Jesus from the dead. In other words, Christ was not raised up as an insulated individual, severed from all others by His glory and their sin and shame. The gospel of God's grace proclaims the very reverse. He was raised up as the great manifestation of divine power for effectuating God's counsels as well as redemption. Not only was His resurrection this manifestation, but also whatever God put forth toward us was in virtue of that display of His energy was, so to speak, morally included in that power which raised up Christ from the dead. This clearly is of the deepest possible interest to the saints. Throughout the epistle all the secret is just this God would associate us with Christ (that is, of course, in everything that is consistent with the maintenance of the divine glory). Whatever could contribute to it, whatever fell in according to it, everything that God Himself could do to bind us up with Christ, sharing with us all that is glorious in Christ His own Son, even to His holy nature and relationship with the Father, as far as this could be conferred on a creature, is no more than God had in His heart yea, is what God has given us now, and will display in heavenly Places ere long.

So the apostle says, "You hath he quickened, who were dead in offences and sins;" for now we can bear to learn anything, however humiliating, and He can speak of anything, no matter how exalted or holy. God had never so spoken of man before. In Romans the sinner is regarded as alive in sins; and death, the death of Christ, is the means of deliverance. In Ephesians death is the very first place where we find even Christ. Not a word is said of sending Him into the world, or of His life and labours there, any more than of our doing this or being that. The first place where Christ is seen is in the grave whence God according to the mightiest action of His almighty power raised Him up. It was an absolutely new thing: never was seen one so glorious, never can there be another so triumphant, as the power there put forth. Man, Satan, yea, the judgment of God that had gone forth against Him because of our sins, had no force to detain Him in the grave. That judgment had fallen on Him necessarily and unsparingly; but in the face of everything calculated to hinder, God's power broke up the last stronghold of the enemy. There was Jesus lying in the grave; and from that grave God raised Him, and set Him on the highest pinnacle of heaven's glory not only of that which then was, but that ever shall be. Such is the very power that has taken you and me up in divine grace, and wrought toward us. The very power that brought you out of the world and of your sins is the power that raised up Christ from the dead, set Him in the heavenly places, and gave Him as head over all things to the church, which is His body, the fulness of that glorious Head to whom it is united.

This is pursued then first with reference to the Gentiles, for now the order is reversed. InEphesians 1:1-23; Ephesians 1:1-23 he began with the Jews, and then showed the Gentiles brought in; but now he begins with the outer circle where the Gentiles were. "And you hath he quickened, who were dead in offences and sins; wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience." What can be conceived more dreadful than such a condition, positively without spiritual life, dead in offences and sins! Not only so, but they had walked according to the course of that which is most of all offensive to God "of this world, according to the prince of the authority of the air, the spirit that now worketh in the children of disobedience;" for indeed they were, one as much as another, children of disobedience. "Among whom also we all," etc., for he does not let slip the Jews, but turns round on their estate, equally lifeless as the Gentiles. They might otherwise think themselves more or less superior. He had spoken of the poor idolatrous Gentiles and their awful condition; but "we all," says he, putting himself along with them, Jews as we were, children of the covenant and what not, were none the less dead in offences and sins. "Among whom also we all had our conversation in time past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as the rest. But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, quickened us together with Christ (by grace ye are saved), and raised us up together." Now he unites both in this place of richest blessing; for He has even "made us sit together in heavenly places in Christ Jesus: that in the ages to come he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus." In truth it is His grace to the full, and for heaven (not earth), though given to us to know here before we get there; "for by grace are ye saved." The whole work is thus presented in its completeness from first to last; nevertheless, it is only "through faith" as yet. This is and must be the medium, as far as the saints are concerned, grace being the spring on God's part: "and that not of yourselves: it is the gift of God: not of works, lest any man should boast. For we are his workmanship."

It is clearly not a question of righteousness here, or consistency with any known standard of judgment. God would frame a new sort of workmanship worthy of Himself; and therefore all question of antecedent measures disappears. Righteousness supposes a claim in the first place, however met; even though it may be God's righteousness, still it is God acting in consistency with Himself and His own claims. But in Ephesians we are in presence of a new creation in Christ, where claim is out of the question. Who would demand of God to make the objects of His mercy like Christ the Son? Who could, before He revealed His purpose, have so much as conceived such a dealing possible? Even now, though plainly made known in this epistle and elsewhere, how few Christians there are who rest in it as their assured portion! So totally and absolutely is it outside the range of human thought and feeling that the difficulty is to drop self, to cut all the strings that bind us to human nature and the world, to see all ended even now that is connected with the present course of this age, so that we may be simply occupied and filled with that heavenly blessedness which God unfolds to our souls.

However this be, "We are his workmanship, created in Christ Jesus unto good works," a peculiar kind of good works, suited to the relationship in which we stand. This is the great point to seize always throughout Scripture. There never can be spiritual understanding, unless souls let in this after all plain principle, that the suited good depends on the relationship in which we are placed, whether to God, or to any other. The, good for an Israelite, for a Gentile, for a man, is wholly different from the good for a Christian, because their relationships are not the same as his. Now we are Christians; and this decides the character of the duties we have to pay, or of the good works which He has before prepared that we should walk in them; for "we are his workmanship, created in Christ Jesus" for this very purpose. It is not at all put as a question of command according to the law; but "God had before prepared," as a part of His wonderful scheme, "that we should walk in them." He merely now touches on the principle, as he had before let us see not merely God's counsels from before the foundation of the world, but the manner and means of their application through Christ our Lord to us in time. Hence the condition in which we were found here below came into view; and, as we have seen, it was total ruin, whether Jew or Gentile be looked at.

But now fromEphesians 2:11; Ephesians 2:11 the apostle enters into particulars, and shows that the bringing down from God's own heights of these glorious counsels and making them thus manifest in man here below, completely sets aside the Jewish system, or rather supposes the setting aside of all Jewish elements. Hence, being "Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; [the apostle bids such remember] that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world." And what had God done now? Had He brought the Gentiles into the place that Israel once occupied? The Jews had rejected their own Messiah. Of old they had forfeited every claim according to the law, and were spared and kept in God's mercy and faithfulness. But now they had consummated their rebellion by refusing the Christ of God. What was to be done? Would God send out and bring in the Gentiles to fill their place? Another plan discloses itself. The Jews who believe are taken out of their former place, as much as the Gentiles, who had no place. Both are now introduced by grace into an entirely new and heavenly place in Christ, which was not so much as heard of before. Accordingly not only does he enforce the truth first presented in the end of chapter 1, the church which is the body of Christ, but he also still more qualifies it as a "new man," and as "one body;" because, in treating of the two objects of grace, and component parts of the church, Jews and Gentiles who believe, he shows that God does not purpose to form two societies of these saints, but one body. It is not a mere aggregate of Gentiles into the well-known line of old blessing, but one new man, not merely fresh in time, but of an absolutely new order, never seen or experienced before. It is not again a simple question of a new nature, but of a new man: the first Adam, with all remedial or corrective dealings in him disappear, and one new man comes before our view.

Here again the apostle brings in the relation of the Holy Ghost to the new things. The consequence is that we find the Spirit of God, now sent down from heaven, not only putting the saints into relationship with the Father, but, besides, dwelling in them and making them God's habitation through the Spirit.

Thus we have at last the church developed in its two main characters. It has its heavenly association as the one body of Christ; it has its earthly place and responsibility as the "habitation of God through the Spirit." All this, it will be observed, is consequent on the cross. The one was not at all, nor was the other in such sort before. God had a dwelling-place of old in Israel; but it was a house made with hands, however magnifical, that followed the tabernacle of witness in the desert, in both of which the Shechinah, or visible sign of His glory, deigned to dwell. Such is not the character of God's dwelling now. It is neither the tabernacle, nor the temple, but His habitation in Spirit. It is not, of course, a display of glory before men's eyes; yet is it most real a proper dwelling of God on earth, answering to, though not necessarily coextensive with, those who are constituted the body of Christ glorified on high. Not that the body is there yet, but that the body of Christ is heavenly in its character, although in fact on the earth now. Besides, as we have seen, the church is the dwelling-place of God through the Holy Ghost's presence here below.

This leads toEphesians 3:1-21; Ephesians 3:1-21, in which the apostle unfolds things parenthetically. It is a revelation of God that comes in at the time when the Jews have, at least temporarily, lost their place altogether. The very structure of the chapter, as has been noticed, is a sort of confirmation of this. The chapter itself is a parenthesis. "For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, if ye have heard of the dispensation [administration or stewardship] of the grace of God which is given me to you-ward: how that by revelation he made known unto me the mystery (as I wrote afore in few words; whereby, when ye read, ye may understand my knowledge in the mystery of Christ); which in other ages was not made known unto the sons of men, as it is now revealed." Observe, therefore, that what was the first in counsel is the last in revelation.

Accordingly, when all was complete in the communication of God's plans in the Bible, there was one subject that was left a blank. Paul was the chosen witness to fill up that blank. He wrote in few words no doubt, but he has written with divine perfection, and clearly enough for those by God's grace made competent to understand, let the words be ever so few. Many wonder that such truths as these should not have more words used in communicating them. But profound truths are for those who have spiritual understandings; and such do not require many words to comprehend them. When persons are only learning the elements of truth, the grace of God provides precept on precept, line on line, for those who want it. If He is showing needy souls how they may be forgiven of God, He displays it in a thousand forms; if the need of righteousness, He repeats it over and over again. But it is not so with the revelation of the mystery. There is a certain spiritual competence supposed, a due preparation not only of heart, but also of knowledge; or, as the apostle said, "we speak wisdom among them that are perfect," Here no lengthy exposition would be wanted about it, because they were not so infantine as to suppose that the truth of God depends on the number of times that a thing is asserted. Once is enough for the intelligent.

God therefore has not been pleased in the heights of divine truth to repeat words in the same way as His grace leads Him to do when He is helping the babes. Hence the apostle Paul, in what is by no means the simplest utterance he has given, writes in few words. He could condescend. We know how he would bend down and be as it were a; Gentile to one without law, and a Jew to one under law, to do good to souls.

But now he speaks briefly. He was not constrained to enter into a full or long explanation. But as he said that by revelation it was made known to him, so he would from God communicate it to them. "Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit." It is remarkable that the mystery, though revealed to His holy apostles and prophets in the power of the Holy Ghost, was not revealed by them. It was revealed by Paul alone. Revealed to all the apostles and prophets of the New Testament, to one as much as another, it never seems to have taken such a hold of the others as of Paul. In point of fact, from his conversion right through, the revelation of the mystery was involved. That which comforted his soul was Christ in heavenly glory far above all things. As the light that shone then was brighter, than the sun at noonday, so in the vision the truth about to be learnt was entirely outside and superior to the present or the past. It was grace in its deepest character and in its highest form, and so the apostle Paul was the suited vessel that God employed to instruct others, not merely the one to whom the revelation was made, but by whom the revelation was to be communicated. It is revealed to us here.

We must carefully remember that the mystery does not mean the church merely. It is the mystery of Christ emphatically; and the part about Christ is the higher of the two. The church is but a consequence; and we bless God for this, and bless Him also that we know the church is but the complement of Christ. One might distrust a mystery, if it centred in the church. Who that knows what man is, and God, as Christ has made both known, would dare to rest in any one person or thing which did not find its brightest form in Christ Himself? And the reason is simple; so inadequate is the creature, so untrustworthy is the first Adam, that one might well be certain the true meaning of the Bible was lost to him who judged otherwise. Such an one must have only got the lower end of the line, and not the full truth in its own native purity and freshness from God. Impossible that the Head should not be there as well as the body; and the apostle speaks as to Christ yet more than as to the assembly.

God then brings out His own secret, after having kept it hidden from all past ages and generations, though, of course, it has been before Him from the beginning. If God reveals it now, the idea of man of ourselves being the first and main object in the mind of God is impossible. It is the mystery of Christ; and this is what secures the blessing in its fulness and purity for the church of God. Therefore we need never fear, no matter what the blessing and the privilege may be. If it be illustrated in Christ, if it be bound up with Him, fear not to trust simply and to believe implicitly. Enter boldly into the sweetness of His grace and fulness of His glory. We never can go astray, if we follow the path of the Lord Jesus.

Though it is the mystery of Christ, it is not exclusively about Christ. So in Ephesians 5:1-33 he says, "This is a great mystery: but I speak concerning Christ and the church." Is there not good reason for saying that the church is but a consequence? The church follows; and as it belongs to Christ, so it is a part of Him. Hence, to make the mystery to be the church is a very serious moral as well as doctrinal mistake.

The apostle adds that it was now revealed of the Spirit, "That the Gentiles should be fellow-heirs, and of the same body, and partakers of His promise in Christ by the gospel: whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. Unto me, who am less than the least of all saints" there is nothing like this truth, where it is learnt from the Holy Ghost, for humbling the soul, were it even the greatest of the apostles, "is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; and make all see what is the fellowship [rather administration] of the mystery, which from the beginning of the world hath been hid in, God, who created all things [by Jesus Christ to the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God."

God had something more to teach those who are the natural denizens of heaven. They had to learn what they had never known. They had seen creation, and sung at the sight. They had seen the ways of God with man, and with Israel; and surely they had entered into the glory of God that was involved in all His ways. Nevertheless, whether it was creation, whether man or favoured Israel, there was so much the more painful a declension that portended the judgment of God upon them. Thus there were dark shadows, and lowering clouds. But now appeared something altogether new. Latest of all, God divulged His wonderful scheme in which the man that came from above, the Son that became a man, the Word made flesh, had gone down to the very lowest in order to make good the glory of God morally in the scene where He had been most put to shame. But now, consequent on His resurrection from the dead, and of the place given Him in heaven above all, there was made known to these very principalities and powers "the manifold wisdom of God," made known to them before it came to pass, the sure deliverance of the whole scene of creation, of man, of Israel, as well as of the earth. But not merely this. That man who came down but was found alone to the end of His earthly course would now be alone no more; He would have a new and suited body, believing Jews and Gentiles fellow-heirs and of the same body. Most wholesome blessedness! for who should be more above the feelings of jealousy than those who delight in that which shows the greatness, and the glory, and the perfect goodness of God in His greatest work? This, then, was what was needed for the principalities and powers, and this is what they behold in the church of God.

The apostle accordingly is now led at the sight of the mystery of Christ into another prayer, in which he asks "the Father of our Lord Jesus Christ [for now he takes up the other relationship,], of whom the whole [rather, every] family in heaven and earth is named, 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; being rooted and grounded in love, that ye 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 may be filled with all the fulness of God."

Here the prayer is not, as in the first chapter, that they might know the power that had wrought toward them; it is now that their hearts might be in the secret of His grace according to the power that works in them. That is, he looks at the inner source, not merely at the glorious results. Here he prays to the Father of our Lord Jesus, not simply to the God that had raised up the Christ from the dead, and was glorifying Him on high. It will be observed that the desire is not merely that they might be enlightened as to the special glory of their standing, but that their hearts might be filled with the love of Christ, and this too as a present thing filling them to overflowing, though surely not to cease in the ages to come. "Unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto him be glory in the church by Christ Jesus throughout all ages, world without end." This is not a question therefore of the place or standing of the Christian, but rather of his condition or state, which the Spirit would have in unison with the love of Him who alone made either possible. Consequently here it is not an energy already put forth, but he pleads that Christ might dwell by faith in their hearts. It is not a conferred position, however blessed, but practical enjoyment even that Christ Himself might be habitually the object before them, now that all question of deliverance and blessing was settled in their favour. It was all a known thing that they were blessed by yea, with Christ, forming a part of Christ, expressly fellow-heirs, and of the same body. But now, founded on this, the apostle prays thus for them, that the Holy Ghost would so act in the inner man that there might be no hindrance to Christ, and that they might know, not the Holy Ghost (for this they did not doubt), but Christ dwelling there by His power constantly.

Unquestionably the Spirit of God does evermore dwell in the Christian, though I am not aware that He is ever said to dwell in our hearts. He may shed abroad the love of God therein; but He is rather said to dwell in us, making the body God's temple. Here the apostle would have Christ to be more the satisfying object of our affections. This is the point. Far be it from us just to know that He loves us through the word of God, as a security to us, like a dry parchment deed of gift that we quietly keep in a strong box. Rather is the very gospel to the sinner free and full, that, having the certainty of the divine fulness of our blessing, our hearts may be now open to enjoy Christ, and be occupied with His love. "That Christ may dwell in your hearts by faith;" not that ye, being rooted and grounded in love, but "rooted," etc., that ye "may be able to comprehend with all saints." It is not here deliverance, let it be ever so complete; it is not the knowledge of our position in Christ as inEphesians 1:1-23; Ephesians 1:1-23; but rather the converse Christ dwelling in us by faith, and the heart entering into the positive excellency of the Son, the only adequate object of the Father's own delight. Hence it was that they might "be able to comprehend with all the saints what is the breadth, and length, and depth, and. height; and to know the love of Christ." It is not only the full extent of glory, but the sole satisfying spring, Christ thus dwelling in our hearts in the consciousness of His love "to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God." He is the ultimate blessedness with which we are filled, the One in whom we most confide, being the Son, in whom dwells all the fulness of the Godhead bodily.

Thus, having Him who is the centre of all glory dwelling in our affections by faith, we enter into, and become established in, the grace which is the secret of it all. In communion with the objects of it, we go out into the resulting scenes of glory on every side; knowing Christ's love though unknowable, and filled into God's fulness though infinite. The apostle concludes his prayer with an ascription of glory to Him in the Church unto all generations of the age of the ages, able to do far above all we ask or think according to His power which works in us. It is thus seen to be founded on the great facts and standing privileges mentioned at the end of Ephesians 2:1-22; but it is the desire that the saints should know God's present power to an indefinite extent working in them in spiritual enjoyment, through the Holy Ghost's power, giving us to have Christ the definite and constant object of the heart.

Ephesians 4:1-32 begins the proper exhortatory portion, and here, first of all, urges a walk in view of such a calling as is ours, diligently keeping the unity of the Spirit in the bond of peace. Then the diversities are brought before us. "I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love." The very truth which, learnt and enjoyed in the Holy Ghost, conduces to all lowliness and meekness, as it calls for mutual forbearance in love, flesh would abuse to all pride and vain-gloriousness, to high-minded contempt of others, and bitter self-confidence. Than these nothing less becomes those so blessed. Oh that we might have grace to walk in communion with such grace! But if we are to walk thus, let us not forget the prayer for the state of our hearts which precedes these exhortations. Knowledge of standing and a, state answering to Christ's love, are the basis of a walk worthy of our calling. "The unity of the Spirit" seems to be the general name for that great fact which is now established that unity of which Christ is the chief, and to which we all belong. The apostle treats it as our business diligently to observe it. It is impossible for flesh to be true to it. This is as it should be. An easy path could not be divine, as men and things are on earth. We need, but we have, the Holy Spirit who is surely all-sufficient, if looked to. It is impossible to exaggerate the snares and difficulties of Christendom.

But what are difficulties to the Spirit of God? This is the great want simple, genuine faith in the Holy Ghost. He is equal to all, and, would have us count on His presence and power answering to the name of Christ. What has all the confusion of men to do with the glorious reality that God has established His unity, of which we all form part by the power of His Spirit? What does it matter about times, persons, or circumstances, if the Spirit abide to enable us, according to Scripture, diligently to keep His own unity? Numbers are of small account here. The Lord might be where there are only two gathered together unto His name. If but two acted accordingly, they ought to be and would be an expression of the unity of the Spirit. What is the value of any other unity? It can never rise above its human source. Evidently also, it is no essential matter for present practice of faithfulness, whether few or many see and feel it: this is a question for God's will, who will act for His own glory, whether by many or by few. Let this then rest in His hands. Be it our part with diligence (for this is needed) "to keep the unity of the Spirit in the bond of peace."

Then we hear the particulars, and in a very orderly manner. "There is one body, and one Spirit, even as ye are called in one hope of your calling." This verse states the intrinsic unity that never passes away, beginning with the fact of "one body;" then the efficient power, one Spirit; and lastly the cause of it all in the calling of grace. Nothing touches these.

In the next verse we have that which has been justly designated the unity of profession, where all things may come in to mar. Hence it is said, "One Lord," which is precisely that which is owned in the common creed of Christendom. And as there is one Lord, so "one faith." It is neither "faith" nor "the faith." That is, it may not be sincere, nor even doctrinally the truth that is held; but we hear of lone faith" in contrast with Judaism on one hand, and with Paganism on the other. Hence "one baptism" follows, which the context shows to be the plain initiatory rite of Christian profession, and nothing else. In the verse before the apostle had spoken of the "one Spirit," and hence it would be superfluous to introduce the statement of His baptism here, even if the adjuncts did not exclude the idea.

Thus we have had, first of all, the great spiritual reality which is always true of Christians, and of none else. They, and only they, have "one Spirit" dwelling in them. They only have the "one hope of their calling." But the moment you come to the "one Lord," this city, yea every city in Christendom, is a witness to a wide-spread profession of His name. As He is outwardly called on, so there is everywhere the "one faith," which does not mean (alas! we know too well) saving faith necessarily, but the faith of Christendom; and accordingly "one baptism" is its mark, because thus they are put on or take the ground of professing the one Lord and one faith.

Lastly, "one God and Father of all." Here we come to what is universal. Each circle hitherto was getting larger and larger. First there was the true company that had divine life and the Spirit of God; secondly, the circle of profession very much more extensive; and thirdly remains the universal unity, which embraces not Christendom only, but all the creatures of God included under their one God and Father whatever derived its being from God, the God that created all things, as we were told in Ephesians 3:9. He consequently is the lone God and Father of all," not merely of all believers, for this is a mistake of its force, but of all absolutely; just as we were told in verse 15 of that same chapter, that of Him every family in heaven and earth is named. No matter whether Jews or Gentiles, principalities or powers, every family is derived from this universal source of existence "One God and Father of all, who is above all [there we find His supremacy], and through all [there we find His permeance, if one may so say, as the support, of the whole universe], and in you all" [His intimacy with the saints]. The moment the apostle comes to inward relationship, he leaves the universality of phrase and speaks only of the saints of God "in you all." No statement can be conceived more exact.

Now we must turn to the diversities. "But to every [each] one is given grace according to the measure of the gift of Christ." And as the unity flowed from the power of the Spirit sent down from heaven; so now when we come to gifts, it is expressly connected with Christ in glory. "Wherefore he saith, when he ascended up on high, he led captivity captive, and gave gifts unto men. Now that he ascended, what is it but that he also descended first into the lower parts of the earth? He that descended is the same also that ascended." Yes, but He did not go up as He came down from above. He came a divine person filled with love; and He went a man also, triumphant not with love only but in righteousness and power, to give effect to all the glorious counsels of His Father, which unjudged sin would have for ever frustrated. He went up after all the working of evil had been really defeated and destroyed in the sight of God. Satan is allowed to go on for a little while longer, because God is gathering out the joint-heirs, while the evil develops itself in a new form Man had been shown to be the enemy of all righteousness, and now betrays himself the enemy of all grace. As the end of the latter will be incomparably worse than the former, so judgment will be commensurate with man's apostasy from grace; for the Lord must come from heaven, "in flaming fire taking vengeance on them that know not God, and on them that obey not the gospel of our Lord Jesus Christ."

Meanwhile, before a blow is struck at man's failure in the presence of righteousness, or at his apostasy from grace, that blessed Saviour, the only begotten Son in the bosom of the Father, the Son of man who is in heaven, went down to the very uttermost, and (having exhausted the powers of evil, and blotted out all that could rise against the objects of God's grace,) was raised and seated by God in heaven. He takes His place there, of course always the Son; but, wonderful to say, humanity makes an integral and everlasting part, so to speak, of that divine person, the Son of God. And here is the key, and that which accounts for the astonishing display of what God is now doing in man. How could it be otherwise, seeing that He who sits on His throne, tar above every creature in God's presence and in all ages, is a man, but withal the very Son of God? The Son is as truly man as God, and as such gives gifts to men. Angels are not the object. They had a distinguished place before the Son became man. Since then it is not so much they that have lost, but man in and by Christ that has gained such a place as they never had nor could have. Never were they to reign; never will they be one with Christ like the saints. They are "ministering spirits, sent forth to minister for them who shall be heirs of salvation."

But Christ at the right hand of God gives gifts unto men; and, as it is said here, "He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;" bringing in both the highest gifts and also those ordinarily requisite for the good of the saints. I say "requisite," simply in view of Christ's love towards the church. It is not a question of rendering a testimony of the power of God working in man and dealing with the first creation. In Corinthians we have this, and properly in its place. There we have tongues, miracles, etc.; because all that is connected with man in the flesh and in the world is a sign to unbelievers, showing them the goodness of God, and the defeat of that wicked power which governs human nature as it is.

But in the epistle to the Ephesians we have none of these dealings with the first man, but that which forms and nourishes the new creation. Hence we have those gifts alone which are the expression of the grace of Christ toward the saints that He loves, for ministerial work, for the building up of His body. In this order He gave them the body to be edified, and ministry carried on, but always the individual first. The building up of the body is the fruit of God's blessing the individual saints. It cannot be otherwise. It is in vain to look for the church's prosperity, if saints individually do not grow up unto Christ. And so these gifts are given, as it is said, "till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man., unto the measure of the stature of the fulness of Christ: that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; but speaking the truth in love, may grow up unto him in all things, which is the head, even Christ."

Then we have in the centre of this chapter no longer the unity or the gifts differing, but the moral walk of the saints. And what is the first lesson of the truth as it is in Jesus? This; not only that we hear of the one body, and that saints compose this body, but that a new man is seen. Introducing this great practical truth, he reminds them of what they had been, but also tells them what they are now. Our duties flow from what we are, or are made. And what then is the truth as it is in Jesus? Our having put off the old man, and our having put on the new man. Such is the truth, if indeed we have learnt the Christ as God teaches Him. Anything short of this is not the true Christian measure. Jesus could occupy Himself in divine love. Self would have hindered; had there been a particle, it would have ruined both His person and His work; but this is not the truth as it is in Jesus. He came so as to be left absolutely free to occupy Himself in love for God's glory and our desperate need. And now, in Him who is dead and risen, the Christian has put completely off the old man, is being renewed in the spirit of his mind, and has put on the new man, which according to God is created in righteousness and holiness of truth.

Not only is there this new man that God has created after the image of Christ in contrast with the first Adam, but this is the ground why all moral evil is to be judged, beginning with deceit and falsehood. "Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another. Be ye angry, and sin not: let not the sun go down upon your wrath: neither give place to the devil. Let the stealer steal no more." How solemn to learn what the old man is in its most detestable forms, against all which the Christian is warned! Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers."

But, besides the new man which lives in dependence, we need to guard against losing power according to God. "Grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption." Thus the great basis of all our walk is, that the old man has been judged in Jesus, and the new man we have already put on; but, moreover, the Holy Ghost is given, and we are sealed by Him. Thus we have a new nature which hates sin, and the Holy Ghost which gives power for that which is good.

Then he adds the great exemplar and spirit of it all, according to the forgiveness with which God met us in Christ. "Be ye kind one to another, tender-hearted, forgiving one another, even as God in Christ hath forgiven you." But there is yet more. To forgive another's wrongs is not enough for a Christian. No doubt it is a giving up of self, and therefore the fruit of divine grace. But in Ephesians God cannot but have us imitate His own ways as they have shone in Christ. He Himself is the measure of the walk of the new man, and the manifestation of it is Christ Himself. Nothing short of this suffices. What has God done? He has forgiven you in Christ; and you are called to do the same. But was this all? Was there only this? Was there not positive love, far beyond forgiveness? And what is the manifestation of love? Not the law, but Christ. "Be ye therefore followers of God, as dear children; and walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savour."

Do you think this devotedness too much? yea, impossible? Not so. Take a passage in 2 Corinthians (2 Corinthians 8:5), which has been before us only a short time ago: "And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God." How blessed is the character and the spring of Christian service! Think of their giving themselves first to the Lord, then to us by the will of God. It is just the answer to the grace of God in Christ. Nor is there full Christian service, except in proportion as it is according to this pattern and in this power. In Christ it was, of course, absolutely perfect: He did give Himself for us. But this was not enough. He might have given Himself ever so truly in pity for us; but it would not have been perfection, had He not "given himself for us an offering and a sacrifice to God for a sweet-smelling savour." And so accordingly all that is acceptable takes this shape. "But fornication, and all uncleanness, or covetousness, let it not be once .named among you, as becometh saints; neither filthiness, nor foolish talking [even light words dishonour the Christian, as being contrary to Christ], nor jesting, which are not convenient: but rather giving of thanks. For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God."

But there are other elements. God is not only love but light; and inasmuch as this epistle reveals how fully God associates us with Christ according to His own nature, so having first shown us the privilege of loving, as He Himself loved us in Christ, now it shows that we are made "light in the Lord." But it is not said that we are love. This would be too strong, yea, false. Love is God's nature, but it is a sovereign prerogative in Him. In His own actings it has no motive or spring except in Himself. This could not be true of us. We need both motive and object, and hence could not be said to be love; because not we, but only God acts from Himself, as much as for Himself. Impossible that the creature could be or do so; and therefore the creature is never said to be love. But there is love after a divine sort in the new nature, which is said to be light, because this is the necessity of the new nature. Impossible that the new nature could countenance sin; the very essence of it is rejection and exposure of what is contrary to God. It is sensitive about sin; detects and detests it thoroughly. Hence we are said to be "light in the Lord," and we need to shake off the things of death that encumber the light, and hinder it. And so Christ gives us more light. For the word is, "Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light." But just as before, in the walk which shuts out hatred, and anger, and so on, we were warned against grieving the Spirit of God; so the power of the Holy Ghost asserts itself here. Here it is not merely "Grieve not the Holy Spirit." He goes farther, and says, "Be filled with the Spirit." "Be not drunk with wine, wherein is excess; but be filled with the Spirit; speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord."

And is this all? It is not. There has been the full unfolding of God's love, and the answer to it in the saints here below in their nature, and in the ways that manifest the new nature. But, besides, we have relationships; and now we have God manifesting Himself in each of our positions, and showing us that these are meant to give us opportunity of glorifying God by the good works that were before ordained of God. Accordingly he brings in the most important of them, first, the wife and the husband; then, children and their parents; and, finally, servants and masters.

All through these then we have, but more particularly in the first, the interweaving of the duty with the manifestation of God's grace: "Christ also loved the church." It is not now either sovereign love, or love of complacency. There was the sovereign love of God in Christ forgiving us; there was love of complacency, inasmuch as we were to love according to that love with which we were loved, as shown us in the matchless love of Christ. But now there is love of relationship as well; and here too Christ appears, who is the pattern and perfection of grace in every respect. "Husbands, love your wives, even as Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself." Just look into this revelation of His love. How everything is connected with Christ! He gave Himself for us. What was it for? "That he might present it to himself [not merely to the Father, but present it to himself] a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish." More than this; for "no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church." Everywhere Christ Jesus Himself is intermixed with every portion. He Himself is the beginning, He Himself the end, He Himself all the way through. He gave Himself as the beginning; and He presents it to Himself as the end. Meanwhile He tenderly cares for the church. "He that loveth his wife loveth himself; . . . for we are members of his body, of his flesh, and of his bones." "This is a great mystery," he adds at the close; "but I speak as to Christ and as to the church."

Then we have the children, who are called to obey their parents in the Lord. It was not a question of the flesh: how could this be trusted? Let them obey in the Lord. To honour one's father and mother was both an obligation and had a special promise under law. And if children that had a relationship with their parents in the flesh and under law did so (for it was indeed right), how much more did it become Christian children to pay them reverence?

This is followed up by an exhortation to parents: "And ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord." Thus is the Lord ever presented as the pattern. Then come the slaves similarly. He was privileged to do all as unto Christ; as the master again must remember that he had his own Master in heaven. This also answers to the grand doctrine of this epistle.

Then the apostle introduces us to another topic. It is not the source of the blessing (Ephesians 1:1-23); nor the place into which we are now brought as being made one with Christ (Ephesians 2:1-22); nor the objects to whom we are bearing testimony. (Ephesians 3:1-21) The closing theme shows us where and with whom are our true conflicts as Christians. As such we have not properly to fight with flesh at all, any more than to fight with the world. All other combats are outside the calling of a Christian.

I do not deny but that a Christian may slip elsewhere. But as long even as he is merely in conflict with his own nature, he can hardly be said to be on Christian ground at all. He may be a converted person; and God may be truly dealing with him in the way of gracious action. A really awakened soul may still have a great many unsettled questions in agitation within him. He has not come to God consciously. Now the very baptism of a Christian man is the confession of the truth, that God has in Christ judged flesh root and branch. Is not this the meaning of the institution? How far the person has realised it is another matter; but such is the meaning of baptism. Judging what I am, I confess that all my blessing is in the Saviour, who did not merely come to bless me as a living man in the world, but died and is risen again; and 1, confessing Him who is thus dead and risen, have part in His death. The conflict of the Christian is not therefore with flesh, still less is it with the world, but with Satan, and with his power, viewed as interposing and hindering our enjoyment of our heavenly blessing.

Is not this the meaning of the combat as described here? The wrestling is not with flesh and blood, "but against principalities, against powers, against the world-rulers of this darkness, against spiritual wickedness in heavenly places." The English translators did not know what to make of the apostle, and so they changed it to "high places," which was an unwarrantable liberty, and gives the most perverse meaning. This has misled many beside the poor Puritans, who fancied they were called of God, as a Christian duty, to strive against kings and all in authority, when not satisfied with their ways or measures. I mention this, because it is a striking proof that an error imported into Scripture leads even right-minded men into sad evil. It is expressly not against any powers that were living and acting in the world. The conflict is against Satan and his hosts. Just as the Canaanites tried to keep the Israelites out of the land which God assured Moses the tribes were to have for their possession, so Satan's great effort is to hinder the saints of God from realizing their blessedness in heavenly places.

But for this the most careful provision is laid on us. The first thing is to "be strong in the Lord, and in the power of his might." That is, all our strength is to lean on another, even the Lord. The next thing is that we take "the whole armour of God, that we may be able to withstand in the evil day, and, having done all, to stand. Stand therefore, having your loins girt about with truth [inwardly applied, and thus bracing us morally], and having on the breast-plate of righteousness." The internal state is the great point here. Carefully remember this. Our standing is quite another matter, which itself could not avail here. The panoply is against Satan and not God. It is a question not of acceptance before God, but of resisting the enemy who would take advantage of loose ways and a bad conscience. The breast-plate means the practical righteousness of the saint himself. "And your feet shod with the preparation of the gospel of peace." So should our walk be. Besides, take "the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked one." It is the confident trust of the heart in the favour of God in which we stand, not the remembrance of our first subjection to the gospel. Finally, "receive the helmet of salvation, [there the head is lifted up, not in presumption, but with none the less joy and courage,] and the sword of the Spirit," which is expressly said to be the word of God. The defensive comes before the offensive; and all should follow dependence on the Lord. The sword must be the real intrinsic power of the word wielded in the Spirit, which does not spare anything. Thus, first blessed, strengthened, and enjoying the grace and truth of God in Christ, we can then go out with the sword of the Spirit to deal with what is contrary to His nature, which Satan would use to obstruct our realization of our heavenly privileges.

Finally, there is the activity now for others, just as before there was dependence for ourselves. "Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all the saints; and for me [as the apostle blessedly adds], that utterance may be given unto me, that I may open my mouth boldly to make known the mystery of the gospel" (what a gracious way of encouraging and strengthening saints, giving them a feeling of the value of their prayers, both in the sight of God, and in fellowship with the most blessed apostle that God ever gave the church!) "for which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak." He felt his need and that of the work. Also he counted on their loving desire to know his affairs as well as to have their hearts comforted through Tychicus.