I. St. Paul assumes that the life of children may be a life in Christ. Children are to obey their parents in the Lord, and parents are to nurture their children in the chastening and admonition of the Lord. Every child, apart from its own choice and before it is capable of choice, is environed by the laws of Christ. It is equally true that every child, apart from its choice and before it is capable of choice, is environed by Christ's protection and grace in this life, and is the heir of eternal blessings in the life to come. Christ died and rose again for the race. Children may obey their parents in the Lord before they are able to understand any Christian doctrine; they may discharge every childish duty, under the inspiration of the Spirit of God, before they have so much as heard whether the Spirit of God has been given; they may live in the light of God before they know that the true light always comes from heaven.
II. Paul had a sensitive sympathy with the wrongs which children sometimes suffer and a strong sense of their claims to consideration. Children are to obey and honour even unreasonable, capricious, and unjust parents; but it is the duty of parents not to be unreasonable, capricious, or unjust. The precept, "Nurture them in the chastening and admonition of the Lord," implies a real and serious faith on the part of the parents that their children belong to Christ and are under Christ's care. Christian education is not a mission to those who are in revolt against Christ. The children are Christ's subjects, and have to be trained to loyal obedience to His authority. The education of which the Apostle is thinking is practical rather than speculative; it has reference to life and character rather than to knowledge. By "the chastening of the Lord" the Apostle means that Christian discipline and order of the family which will form the children to the habits of a Christian life. "Chastening" is not chastisement, though chastisement may sometimes be a necessary part of it. The order of a child's life is determined by its parents, and is to be determined under Christ's authority, so that the child may be trained to all Christian virtues. The primary condition of a successful Christian education is that the parents should care more for the loyalty of their children to Christ than for anything besides, and the second is that parents should expect their children to be loyal to Christ.
R. W. Dale, Lectures on the Ephesians, p. 378.
References: Eph 6:1-4 .-H. W. Beecher, Plymouth Pulpit Sermons, 5th series, p. 167. Eph 6:2 .-Clergyman's Magazine, vol. ii., p. 213; J. H. Wilson, The Gospel and its Fruits, p. 205.
Eph 6:4 I. The Lord brings up His disciples from the beginning of life.
II. The Lord nourishes and cherishes His disciples; He is not a mere Teacher: He is a Trainer. He helps us to learn, and when our courage sinks He revives it.
III. The Lord exhorts, warns, and restrains. There is nurture and there is admonition in the bringing up of Christ's disciples by their Lord.
IV. The Lord unites with Himself by trust and love those whom He brings up.
V. The Lord's work of bringing up is without intermission; He is always about it.
VI. Let your instruction and your training have the Lord's teaching, the Lord's warnings, the Lord's doctrines, for their means, and the Lord Himself for their end.
S. Martin, Westminster Chapel Sermons, 1st series, p. 175.
The Christian Training of Children.
Consider:-
I. What is included in, and what is meant by, all our dealings with the young who are growing up among us tending to their discipline: all that we teach them or enjoin on them, or give or deny them. Discipline is by no means synonymous with punishment, though in common conversation we are accustomed often to use it so, but something entirely different. The heart can be disposed to God only by love, which drives out fear, and with fear all the power of punishment. But discipline which aims by steady exercise to control and regulate every emotion and to subdue all the lower instincts of nature under the rule of the higher imparts a salutary knowledge of the power of will, and gives an earnest of liberty and internal order. The larger the place which is given to discipline in our method, the more must punishment lose its effect; because the young mind is already practised, it refuses to have its decisions influenced by considerations either of pleasure or the reverse. It is difficult to keep a clear conscience in this important business. How shall we keep it void of offence? Certainly in no other way than this: we must neither set before ourselves any worldly aim in the training and education of our children, nor teach them to think of anything merely worldly and external as the object to be gained by it; but rather, putting out of view all other results, we must try to have them made distinctly conscious of what powers and capacities they possess which may by-and-by be used in carrying on the work of God on earth, and to have those powers brought under the control of their will by their learning both to overcome indolence and dissipation and to guard against being passionately engrossed in any single object. And this is just what the Apostle means. For instruction and training of all kinds so directed will only serve as discipline to the young, and only by such discipline will they acquire a real possession in the shape of a thorough fitness for every work of God that in the course of their life they may find occasion to do.
II. But however excellent a thing it is to train our children by discipline, what is the highest thing that can be effected by this means? The preparing of the way for the Lord, that He may be able to enter, the adorning of the temple, that He may be able to dwell in it; but towards the actual entering and indwelling of the Lord discipline can contribute nothing. Does not the Lord Himself say that the Spirit moves where He will, and that we cannot so much as know, much less command, where He is to go? Yes, we recognise the truth of that word of Christ in this connection also, and therefore willingly confess our inability. But while acknowledging our helplessness, let us not forget that the same Saviour charged His disciples to go and teach all nations. This then is what we are capable of doing and what we are commanded to do: in our daily intercourse with the young to commend the mighty works of God, that we may stir up in their minds aspirations after a happier condition, and this is what the Apostle calls the admonition of the Lord.
F. Schleiermacher, Selected Sermons, p. 163.
References: Eph 6:4 .-J. H. Thorn, Laws of Life after the Mind of Christ, 2nd series, p. 253; J. G. Rogers, Christian World Pulpit, vol. i., p. 65; C. M. Birrell, Ibid., vol. ii., p. 360; W. Braden, Ibid., vol. vi., p. 269; R. F. Horton, Ibid., vol. xxxvi., p. 314. Eph 6:5 , Eph 6:6 .-J. B. Brown, Ibid., vol. xii., p. 97; Ibid., vol. xvii., p. 406; F. W. Farrar, Ibid., vol. xxxiv., p. 296. Eph 6:5-8 .-H. W. Beecher, Ibid., vol. x., p. 4; J. H. Evans, Thursday Penny Pulpit, vol. xi., p. 185. Eph 6:5-9 .-E. Blencowe, Plain Sermons to a Country Congregation, vol. ii., p. 427. Eph 6:6 .-S. Gladstone, Christian World Pulpit, vol. xxii., p. 280; Clergyman's Magazine, vol. iii., p. 92. Eph 6:7 .-Spurgeon, Sermons, vol. xxv., No. 1484; Clergyman's Magazine, vol. iv., pp. 85, 88.
Eph 6:7-8 Labour no Hindrance to Spiritual Progress.
I. Servants may be described as servants of Christ. If the Church is regarded, according to the Scriptural imagery, as a kingdom or household, of which Christ is the Head, we may argue that all the members of which it is composed are the servants of Christ; so that, however different their occupation, they all serve the same Master. You could no more spare the Christian usefulness of the humblest individual, than the manual labour of the tiller of the soil, and would as much unhinge the Church by diffusing infidelity among the lower classes, as a kingdom by diffusing rebellion. The eye of the Master is as much on one servant as on another, and His acquaintance with one as actual as with another; so that when we declare of a man that he serves the Lord Christ we mean a great deal more than when we make the like assertion of the various retainers in an earthly household. We do not merely mean that the duties which the man discharges arc duties by whose performance the cause of Christ is advanced or upheld; we mean that the man is as actually employed by Christ and as actually working for Christ as though he had received directions from His lips and gave unto Him an account of his proceedings.
II. Those whose duties in life are of the meanest description may gain as high a recompense as those who move in the first walks of society. Every lawful employment, inasmuch as it is one department of the service of Christ, has a sacred character; and consequently we may be religiously occupied when occupied with our worldly callings, and it is to close our eyes to an ordinance of God to imagine that in working for the body we cannot also be working for the soul. The distinctions of men in their temporal capacity have no corresponding distinctions in their eternal; but however various the situations which Christians occupy, the reward of the inheritance is promised equally to all.
H. Melvill, Penny Pulpit, No. 2263.
References: Eph 6:7 , Eph 6:8 .-W. Mercer, Christian World Pulpit, vol. x., p. 347. Eph 6:9 .-J. H. Evans, Thursday Penny Pulpit, vol. xi., p. 197.
Eph 6:10 Weakness.
I. To the Christian human nature is not a poor, but an infinitely grand, thing; something from which not a little, but everything, may be expected; something which was made in the image of God, was assumed and glorified by God's own Son, has been the tabernacle of untold heroisms and saintly sufferings, and shall in the end be "renewed in knowledge and majesty after the image of Him who created it." So grand a thing as this can never find safety in weakness. It is a poor toleration which first disparages the dignity, and then tolerates the shortcoming. No, if weakness leads to wrong-doing, it is wrong to be weak; and, in the language of the Gospel, all wrong-doing is sin against God.
II. Weakness can very often be traced to want of foresight. It is weakness to follow a bad example. Yes; but might not the crisis to which the weakness has proved unequal have been prevented by a little foresight? It is weakness, no doubt; but it is weakness which gives abundant warning of its presence. It might have been foreseen, and it might have been guarded against. And, again, there is that weakness which arises from unwillingness to face anything disagreeable.
III. Prayer, if earnest and persisted in, will most surely disclose to us sources of strength of which we should not otherwise have thought; it will show us those practical means of gaining strength which experience proves to be owned and blessed of God. Two of these I will refer to. (1) The first is the precise opposite of that fatal habit of which I spoke. It is the habit of not shrinking from what is disagreeable, the habit of facing a duty with alacrity and without delay. (2) And the second means is that of acquainting yourselves with the lives of God's greatest and holiest servants.
H. M. Butler, Harrow Sermons, 2nd series, p. 106.
References: Eph 6:10 .-H. J. Wilmot-Buxton, The Life of Duty, vol. ii., p. 181; S. James, Church of England Pulpit, vol. xvii., p. 121; J. Vaughan, Fifty Sermons, 8th series, p. 246. Eph 6:10 , Eph 6:11 .-Clergyman's Magazine, vol. i., p. 209; Church of England Pulpit, vol. xviii., p. 277. Eph 6:10-12 .-J. Ellison, Christian World Pulpit, vol. xv., p. 305. Eph 6:10-13 .-H. W. Beecher, Ibid., vol. xxviii., p. 212; Church of England Pulpit, vol. xx., p. 277. Eph 6:11 .-"Literary Churchman" Sermons, p. 1. Eph 6:11-18 .-H. W. Beecher, Christian World Pulpit, vol. xxiv.,p. 275. Eph 6:12 .-Church of England Pulpit, vol. vii., p. 79; Clergyman's Magazine, vol. i., p. 90; vol. v., p. 31.
Eph 6:12-13 The Unseen Powers.
I. That which lies on the very surface of St. Paul's language is this commanding truth: that spiritual forces are much greater than material forces. It takes time and trouble for many of us to be really certain of this truth, because from time to time in the world events appear to contradict, or at least to overcloud, it; and yet in the long run the truth asserts itself, ay infallibly. A strong will is a more formidable thing than the most highly developed muscle. They, it has been said, who aspire to rule in permanence, must base their throne, not upon bayonets, but upon convictions and sympathies, upon understandings, and upon hearts. This is true within the sphere of human nature, and St. Paul knew that the Church had to contend with the thought and the reason of paganism much more truly than with its pro-consuls and its legions.
II. Behind all that met the eye in daily life St. Paul discovered another world that did not meet the eye, but which was, for him at least, equally real. Behind all the social tranquillity, all the order, all the enjoyment, of life, all the widening intercourse between races and classes, all the maintenance of law with a fair amount of municipal and personal liberty, which distinguished undoubtedly the imperial regime considered as a whole, behind all that spoke and acted in this vast and most imposing system, behind all its seeming stability and all its progress, St. Paul discerned other forms hovering, guiding, marshalling, arranging, inspiring, that which met the eye. "Do not let us deceive ourselves," he cried, "for we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places."
III. The contest of which St. Paul is speaking is not only to be waged on the great scene of history. St. Paul is speaking of contests humbler, less public, but certainly not less tragical, the contests which are waged sooner or later, with more or less intensity, with the most divergent results, around, within, each human soul. It is within ourselves that we meet now, as the first Christians met, the onset of the principalities and powers; it is in resisting them that we really contribute our little share to the issue of the great battle that rages still as it raged then, which will rage on, between good and evil until the end comes, and the combatants meet with their rewards.
H. P. Liddon, Christian World Pulpit, vol. i., p. 17.
Eph 6:13 The reason expressed in this word "wherefore" is contained in the passage before the text. "We wrestle not against flesh and blood," says St. Paul, "but against spiritual wickedness in high places"-high, subtle, evil spiritual beings, ever ready and, but for God's great mercy and power shielding us, ever able to deceive us and to lead us astray.
I. It is not enough for a man to be satisfied that he has been brought into that relation to God which the Gospel brings, not enough for him to believe that once for all his sins have been washed away in the blood of the Lamb. There comes this question: Let a man have received this doctrine ever so perfectly and sincerely, let him have no doubt whatever as to the reality of the new relation as a redeemed one in which he stands to his God through Christ, is there a man living that sinneth not? Can he still feel himself undoubtedly in that relation to God which the Gospel means with this sense of yet renewed sin upon him?
II. Our life is not to be a continuous vain seeking after repentance, but it is to be perpetually and always a humble, and penitent, and trustful following of God. We are "to grow in grace." Some men deny the doctrine of growth in grace, and maintain that the change must absolutely be perfect and entire, or it cannot have taken place; but as we improve in holiness we grow in grace and peace: as we struggle honestly, and by degrees more successfully, with our temptations, the faith which enabled us to start on this course, the faith with which we began, increases in our hearts.
III. The Gospel promise does not fail us because our infirmity to a certain extent grows up with our growth even as Christian men. Against all the snares of the devil God has provided a sufficient and sure defence in the promises of His Gospel. We are renewed day by day in the spirit and temper of our mind.
Bishop Claughton, Penny Pulpit, New Series, No. 561.
References: Eph 6:13 .-H. W. Beecher, Christian World Pulpit, vol. vii., p. 394; Ibid., vol. x., p. 24; Ibid., vol. xiii., p. 381.
Eph 6:13-14 I. Note the prohibition involved in the precept. It forbids (1) indolent or even weary sleep; (2) cowardly or even politic flight; (3) a treacherous or even a desponding surrender; (4) the declaration of a truce or even an application for it; (5) the giving up of a militant position until the war is fairly over.
II. What do these words demand? (1) They require a distinct and solemn recognition of the fact that the time of our life on earth is a time of war, "an evil day." (2) They require us to be always possessed by the conviction that we are personally called to this good fight. (3) They demand the honest and manly facing of our foes. (4) They require that, having taken the field, we keep it.
S. Martin, Westminster Chapel Sermons, 3rd series, p. 249.
Reference: Eph 6:13-18 .-Clergyman's Magazine, vol. vii., p. 215.
Eph 6:14 Christian Truthfulness.
I. It is obvious that the word "truth" as here used does not mean truth in the object, i.e., the truth of the Gospel, the verities of redemption, but truth in the subject, i.e., that which we so commonly call truthfulness, a quality within the man himself. And this truthfulness, or being true, is predicated of him, not in ordinary things only, but, as he is a Christian, in those things which constitute him a Christian warrior. The girdle of the warrior's panoply would naturally be a girdle fitted for warfare, of the strength, and material, and pattern of the rest of his armour. And when we come to apply this similitude to practice, it is plain that we must think of this truthfulness, not only as regards words, the outward expression of thoughts, but also as regards acts, which are no less important results of a man's inward state; and indeed as regards those thoughts themselves from which both speech and action spring.
II. What is it to have the loins girt about with truth? (1) It is to have a man's own convictions in accordance with the revealed truths of the Gospel which he professes. Without this no Christian soldier can be girt for the battle. (2) All double purposes, all by-ends, all courses of action adopted for effect, are emphatically untrue; our object must not be only truth in detail, but truth in the due and real proportion of the whole. It is characteristic of a diseased conscience in this matter ever to be brooding over minute details, striving to be punctiliously, formally true, without inquiring whether the whole impression given is that which the whole facts really do give. And let us remember the great motive for truth which should be ever before us as Christians. We serve Him who is the Father of lights, with whom is no variableness neither shadow of turning. When our Saviour left us, He bequeathed to us His best gift, the promise of the Father, the Spirit of truth, to dwell in us and possess us, and sanctify us wholly by that word which He Himself spoke of when He said, "Sanctify them through Thy truth; Thy word is truth."
H. Alford, Quebec Chapel Sermons, vol. v., p. 151.
References: Eph 6:14 .-A. C. Price, Christian World Pulpit, vol. i., p. 113; Preacher's Monthly, vol. viii., p. 212; J. H. Evans, Thursday Penny Pulpit, vol. xi., pp. 257, 305. Eph 6:14-17 .-E. Garbett, The Soul's Life, p. 223. Eph 6:15 .-H. W. Beecher, Christian World Pulpit, vol. iv., p. 368; Ibid., vol. v., p. 27; G. Brooks, Five Hundred Outlines, p. 4; Preacher's Monthly, vol. ii., p. 230; J. Vaughan, Sermons, 7th series, p. 136; J. H. Evans, Thursday Penny Pulpit, vol. xi., p. 350. Eph 6:16 .-Spurgeon, Sermons, vol. vii., No. 416; Clergyman's Magazine, vol. i., p. 149; H. W. Beecher, Sermons, 4th series, p. 379. Eph 6:17 .-G. Brooks, Five Hundred Outlines, p. 205; J. H. Evans, Thursday Penny Pulpit, vol. xi., pp. 365, 377; Outline Sermons to Children, p. 248.
Eph 6:20 I. The ministers of Christ are more or less ambassadors in bonds; that is to say, they have not merely to contend with difficulties, but the difficulties they contend with are not fair ones. They do not get an equal hearing. But whatever difficulties from without beset the ambassador of Christ, he knows full well that the greatest of his difficulties are within: that his own tongue falters when it should speak plainly; that his own standard of holiness varies even in his thoughts, much more in practice; that long habits of self-indulgence paralyse him when he would exhort others to self-denial; that faults of temper mar his work and lose him the confidence of others; that in these and many other ways he loads himself with difficulty, rivets his own chains. These difficulties, he feels, are unfair ones in the way of his Master's cause. He is an ambassador in bonds.
II. The work, we know, changes as we advance in life. Like ambassadors, we are sent to different courts, recalled from one, despatched to another. But are we not all without exception, from the first years of sense and intelligence, distinctly and without a metaphor, sent out as ambassadors of Christ in the midst of an adverse world? The difficulties are great; the difficulties are such as may even rouse indignation in us. But there is risk in all noble attempts. The difficulty may be just overcome, the bar be only just surmounted; but that is as good for our purpose as though walls fell down before us, or as if we floated proudly into harbour with a hundred fathoms of blue water underneath the keel. Though in bonds, His ambassadors you are. Speak, then, in your Master's name; remember that the word of God is not bound.
Archbishop Benson, Boy Life, p. 236.
Reference: W. J. Woods, Christian World Pulpit, vol. xix., p. 402.
Ephesians 6
I. The Apostle compares the struggles of a Christian against the enemies of his soul to the warfare of a soldier against the enemies of his country. What are the spiritual truths, the Christian graces, typified by these outward weapons? (1) The Christian's girdle is truth. To be sincere and earnest in our purpose, to have the heart engaged in the work, and the will turned honestly to the love of Christ, is the great security for consistent perseverance in the warfare against His enemies.
(2) The breastplate is righteousness; it is the inwrought righteousness of our Saviour. (3) The feet are shod with the preparation of the Gospel of peace. By preparation seems here meant a foundation or firm footing. Resting on the strong support of the Gospel, the Christian soldier will be ready to meet and to resist all efforts for his destruction. (4) The Christian's life is pervaded and defended by faith. The reason why faith is a complete covering and protection to us is that it carries us out of ourselves, and bids us rest our hopes and affections on the Lord Jesus Christ. It teaches us to find in His life an unerring pattern for our conduct, a direct manifestation of God. (5) As the soldier's head is guarded by his helmet, so is the Christian's faith to be completed, his wavering mind stablished, and his faint heart encouraged by salvation. (6) The sword of offensive warfare is compared to the word of God, with which our Lord Himself drove away the assaults of the great adversary.
II. "Praying always." As all human life was a campaign against sin, in which Christ, the Captain of our salvation, led His followers to victory, so the prayers of Christians were the watches of sentries by which the camp of the Lord was guarded and all assaults of the enemy repelled.
G E. L. Cotton, Expository Sermons on the Epistles, vol. ii., p. 332.
1. Children, obey. Why does the apostle use the word obey instead of honor, (167) which has a greater extent of meaning? It is because Obedience is the evidence of that honor which children owe to their parents, and is therefore more earnestly enforced. It is likewise more difficult; for the human mind recoils from the idea of subjection, and with difficulty allows itself to be placed under the control of another. Experience shews how rare this virtue is; for do we find one among a thousand that is obedient to his parents? By a figure of speech, a part is here put for the whole, but it is the most important part, and is necessarily accompanied by all the others.
In the Lord. Besides the law of nature, which is acknowledged by all nations, the obedience of children is enforced by the authority of God. Hence it follows, that parents are to be obeyed, so far only as is consistent with piety to God, which comes first in order. If the command of God is the rule by which the submission of children is to be regulated, it would be foolish to suppose that the performance of this duty could lead away from God himself.
For this is right. This is added in order to restrain the fierceness which, we have already said, appears to be natural to almost all men. He proves it to be right, because God has commanded it; for we are not at liberty to dispute, or call in question, the appointment of him whose will is the unerring rule of goodness and righteousness. That honor should be represented as including obedience is not surprising; for mere ceremony is of no value in the sight of God. The precept, honor thy father and mother, comprehends all the duties by which the sincere affection and respect of children to their parents can be expressed.
(167) “Τιμᾷν properly signifies, ‘to perform one’s duty to any one;’ and here reverence must comprehend the cognate offices of affection, care, and support. The same complexity of sense is observable in the classical phrase τιμᾷν τὸν ἰατρόν [to reverence the physician.] — Bloomfield.
2. Which is the first commandment with promise. The promises annexed to the commandments are intended to excite our hopes, and to impart a greater cheerfulness to our obedience; and therefore Paul uses this as a kind of seasoning to render the submission, which he enjoins on children, more pleasant and agreeable. He does not merely say, that God has offered a reward to him who obeys his father and mother, but that such an offer is peculiar to this commandment. If each of the commandments had its own promises, there would have been no ground for the commendation bestowed in the present instance. But this is the first commandment, Paul tells us, which God has been pleased, as it were, to seal by a remarkable promise. There is some difficulty here; for the second commandment likewise contains a promise,
“I am the Lord thy God, who shew mercy unto thousands of them that love me, and keep my commandments.”
(Exo 20:5.)
But this is universal, applying indiscriminately to the whole law, and cannot be said to be annexed to that commandment. Paul’s assertion still holds true, that no other commandment but that which enjoins the obedience due by children to their parents is distinguished by a promise.
3. That it may be well with thee. The promise is — a long life; from which we are led to understand that the present life is not to be overlooked among the gifts of God. On this and other kindred subjects I must refer my reader to the Institutes of the Christian Religion; (168) satisfying myself at present with saying, in a few words, that the reward promised to the obedience of children is highly appropriate. Those who shew kindness to their parents from whom they derived life, are assured by God, that in this life it will be well with them.
And that thou mayest live long on the earth. Moses expressly mentions the land of Canaan,
“that thy days may be long upon the land which
the Lord thy God giveth thee.” (Exo 20:12.)
Beyond this the Jews could not conceive of any life more happy or desirable. But as the same divine blessing is extended to the whole world, Paul has properly left out the mention of a place, the peculiar distinction of which lasted only till the coming of Christ.
(168) See volume 1. page 468.
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.” (Col 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.
5. Servants, be obedient. His exhortation to servants is so much the more earnest, on account of the hardship and bitterness of their condition, which renders it more difficult to be endured. And he does not speak merely of outward obedience, but says more about fear willingly rendered; for it is a very rare occurrence to find one who willingly yields himself to the control of another. The servants (δοῦλοι) whom he immediately addresses were not hired servants, like those of the present day, but slaves, such as were in ancient times, whose slavery was perpetual, unless, through the favor of their masters, they obtained freedom, — whom their masters bought with money, that they might impose upon them the most degrading employments, and might, with the full protection of the law, exercise over them the power of life and death. To such he says, obey your masters, lest they should vainly imagine that carnal freedom had been procured for them by the gospel.
But as some of the worst men were compelled by the dread of punishment, he distinguishes between Christian and ungodly servants, by the feelings which they cherished.With fear and trembling; that is, with the careful respect which springs from an honest purpose. It can hardly be expected, however, that so much deference will be paid to a mere man, unless a higher authority shall enforce the obligation; and therefore he adds,as doing the will of God. (Ver. 6.) Hence it follows, that it is not enough if their obedience satisfy the eyes of men; for God requires truth and sincerity of heart. When they serve their masters faithfully, they obey God. As if he had said, “Do not suppose that by the judgment of men you were thrown into slavery. It is God who has laid upon you this burden, who has placed you in the power of your masters. He who conscientiously endeavors to render what he owes to his master, performs his duty not to man only, but to God.”
With good will doing service. (Ver. 7.) This is contrasted with the suppressed indignation which swells the bosom of slaves. Though they dare not openly break out or give signs of obstinacy, their dislike of the authority exercised over them is so strong, that it is with the greatest unwillingness and reluctance that they obey their masters.
Whoever reads the accounts of the dispositions and conduct of slaves, which are scattered through the writings of the ancients, will be at no loss to perceive that the number of injunctions here given does not exceed that of the diseases which prevailed among this class, and which it was of importance to cure. But the same instruction applies to male and female servants of our own times. It is God who appoints and regulates all the arrangements of society. As the condition of servants is much more agreeable than that of slaves in ancient times, they ought to consider themselves far less excusable, if they do not endeavor, in every way, to comply with Paul’s injunctions.
Masters according to the flesh. (Ver. 5.) This expression is used to soften the harsh aspect of slavery. He reminds them that their spiritual freedom, which was by far the most desirable, remained untouched.
Eye-service (ὀφθαλμοδουλεία) is mentioned; because almost all servants are addicted to flattery, but, as soon as their master’s back is turned, indulge freely in contempt, or perhaps in ridicule. Paul therefore enjoins godly persons to keep at the greatest distance from such deceitful pretences.
8. Knowing that whatsoever good thing any man doeth. What a powerful consolation! However unworthy, however ungrateful or cruel, their masters may be, God will accept their services as rendered to himself. When servants take into account the pride and arrogance of their masters, they often become more indolent from the thought that their labor is thrown away. But Paul informs them that their reward is laid up with God for services which appear to be ill bestowed on unfeeling men; and that there is no reason, therefore, why they should be led aside from the path of duty. He adds, whether bond or free No distinction is made between a slave and a free man. The world is wont to set little value on the labors of slaves; but God esteems them as highly as the duties of kings. In his estimate, the outward station is thrown aside, and each is judged according to the uprightness of his heart.
9. And ye masters. In the treatment of their slaves, the laws granted to masters a vast amount of power. Whatever had thus been sanctioned by the civil code was regarded by many as in itself lawful. To such an extent did their cruelty in some instances proceed, that the Roman emperors were forced to restrain their tyranny. But though no royal edicts had ever been issued for the protection of slaves, God allows to masters no power over them beyond what is consistent with the law of love. When philosophers attempt to give to the principles of equity their full effect in restraining the excess of severity to slaves, they inculcate that masters ought to treat them in the same manner as hired servants. But they never look beyond utility; and, in judging even of that, they inquire only what is advantageous to the head of the family, or conducive to good order. The Apostle proceeds on a very different principle. He lays down what is lawful according to the Divine appointment, and how far they, too, are debtors to their servants.
Do the same things to them. “Perform the duty which on your part you owe to them.” What he calls in another Epistle, (τὸ δίκαιον καὶ τὴν ἰσότητα) that which is just and equal, (169) is precisely what, in this passage, he calls the same things, (τὰ αὐτὰ.) And what is this but the law of analogy? Masters and servants are not indeed on the same level; but there is a mutual law which binds them. By this law, servants are placed under the authority of their masters; and, by the same law, due regard being had to the difference of their station, masters lie under certain obligations to their servants. This analogy is greatly misunderstood; because men do not try it by the law of love, which is the only true standard. Such is the import of Paul’s phrase, the same things; for we are all ready enough to demand what is due to ourselves; but, when our own duty comes to be performed, every one attempts to plead exemption. It is chiefly, however, among persons of authority and rank that injustice of this sort prevails.
Forbearing threatenings. Every expression of disdain, arising from the pride of masters, is included in the single word, threatenings. They are charged not to assume a lordly air or a terrific attitude, as if they were constantly threatening some evil against their servants, when they have occasion to address them. Threatenings, and every kind of barbarity, originate in this, that masters look upon their servants as if they had been born for their sake alone, and treat them as if they were of no more value than cattle. Under this one description, Paul forbids every kind of disdainful and barbarous treatment.
Their Master and yours. A very necessary warning. What is there which we will not dare to attempt against our inferiors, if they have no ability to resist, and no means of obtaining redress, — if no avenger, no protector appears, none who will be moved by compassion to listen to their complaints? It happens here, in short, according to the common proverb, that Impunity is the mother of Licentiousness. But Paul here reminds them, that, while masters possess authority over their servants, they have themselves the same Master in heaven, to whom they must render an account.
And there is no respect of persons with him. A regard to persons blinds our eyes, so as to leave no room for law or justice; but Paul affirms that it is of no value in the sight of God. By person is meant anything about a man which does not belong to the real question, and which we take into account in forming a judgment. Relationship, beauty, rank, wealth, friendship, and everything of this sort, gain our favor; while the opposite qualities produce contempt and sometimes hatred. As those absurd feelings arising from the sight of a person have the greatest possible influence on human judgments, those who are invested with power are apt to flatter themselves, as if God would countenance such corruptions. “Who is he that God should regard him, or defend his interest against mine?” Paul, on the contrary, informs masters that they are mistaken if they suppose that their servants will be of little or no account before God, because they are so before men. “God is no respecter of persons,” (Act 10:34,) and the cause of the meanest man will not be a whit less regarded by him than that of the loftiest monarch.
(169) See Col 4:1 — fj.
10. Finally. Resuming his general exhortations, he again enjoins them to be strong, — to summon up courage and vigor; for there is always much to enfeeble us, and we are ill fitted to resist. But when our weakness is considered, an exhortation like this would have no effect, unless the Lord were present, and stretched out his hand to render assistance, or rather, unless he supplied us with all the power. Paul therefore adds, in the Lord. As if he had said, “‘You have no right to reply, that you have not the ability; for all that I require of you is, be strong in the Lord. ” To explain his meaning more fully, he adds, in the power of his might, which tends greatly to increase our confidence, particularly as it shews the remarkable assistance which God usually bestows upon believers. If the Lord aids us by his mighty power, we have no reason to shrink from the combat. But it will be asked, What purpose did it serve to enjoin the Ephesians to be strong in the Lord’s mighty power, which they could not of themselves accomplish? I answer, there are two clauses here which must be considered. He exhorts them to be courageous, but at the same time reminds them to ask from God a supply of their own deficiencies, and promises that, in answer to their prayers, the power of God will be displayed.
11. Put on the whole armor. God has furnished us with various defensive weapons, provided we do not indolently refuse what is offered. But we are almost all chargeable with carelessness and hesitation in using the offered grace; just as if a soldier, about to meet the enemy, should take his helmet, and neglect his shield. To correct this security, or, we should rather say, this indolence, Paul borrows a comparison from the military art, and bids us put on the whole armor of God. We ought to be prepared on all sides, so as to want nothing. The Lord offers to us arms for repelling every kind of attack. It remains for us to apply them to use, and not leave them hanging on the wall. To quicken our vigilance, he reminds us that we must not only engage in open warfare, but that we have a crafty and insidious foe to encounter, who frequently lies in ambush; for such is the import of the apostle’s phrase, THE WILES (170) (τὰς μεθοδείας) of the devil
(170) “Plutarch tells us, (Symp. l. 2., page 638,) that wrestling was the most artful and subtle of all the ancient games, and that the name of it (πάλη) was derived from a word, which signifies to throw a man down by deceit and craft. And it is certain that persons who understand this exercise have many fetches, and turns, and changes of posture, which they make use of to supplant and trip up their adversaries. And it is with great justice, that a state of persecution is compared with it; since many are the arts, arising from the terrors of worldly evil on the one hand, and the natural love which men have to life, liberty, plenty, and the pleasures of life, on the other, that the devil makes use of to circumvent and foil them.” — Chandler.
12. For we wrestle (171) not. To impress them still more deeply with their danger, he points out the nature of the enemy, which he illustrates by a comparative statement, Not against flesh and blood. The meaning is, that our difficulties are far greater than if we had to fight with men. There we resist human strength, sword is opposed to sword, man contends with man, force is met by force, and skill by skill; but here the case is widely different. All amounts to this, that our enemies are such as no human power can withstand. By flesh and blood the apostle denotes men, who are so denominated in order to contrast them with spiritual assailants. This is no bodily struggle.
Let us remember this when the injurious treatment of others provokes us to revenge. Our natural disposition would lead us to direct all our exertions against the men themselves; but this foolish desire will be restrained by the consideration that the men who annoy us are nothing more than darts thrown by the hand of Satan. While we are employed in destroying those darts, we lay ourselves open to be wounded on all sides. To wrestle with flesh and blood will not only be useless, but highly pernicious. We must go straight to the enemy, who attacks and wounds us from his concealment, — who slays before he appears.
But to return to Paul. He describes our enemy as formidable, not to overwhelm us with fear, but to quicken our diligence and earnestness; for there is a middle course to be observed. When the enemy is neglected, he does his utmost to oppress us with sloth, and afterwards disarms us by terror; so that, ere the engagement has commenced, we are vanquished. By speaking of the power of the enemy, Paul labors to keep us more on the alert. He had already called him the devil, but now employs a variety of epithets, to make the reader understand that this is not an enemy who may be safely despised.
Against principalities, against powers. Still, his object in producing alarm is not to fill us with dismay, but to excite us to caution. He calls themκοσμοκράτορας, that is, princes of the world; but he explains himself more fully by adding — of the darkness of the world. The devil reigns in the world, because the world is nothing else than darkness. Hence it follows, that the corruption of the world gives way to the kingdom of the devil; for he could not reside in a pure and upright creature of God, but all arises from the sinfulness of men. By darkness, it is almost unnecessary to say, are meant unbelief and ignorance of God, with the consequences to which they lead. As the whole world is covered with darkness, the devil is called “the prince of this world.” (Joh 14:30.)
By calling it wickedness, he denotes the malignity and cruelty of the devil, and, at the same time, reminds us that the utmost caution is necessary to prevent him from gaining an advantage. For the same reason, the epithet spiritual is applied; for, when the enemy is invisible, our danger is greater. There is emphasis, too, in the phrase, in heavenly places; for the elevated station from which the attack is made gives us greater trouble and difficulty.
An argument drawn from this passage by the Manicheans, to support their wild notion of two principles, is easily refuted. They supposed the devil to be (ἀντίθεον) an antagonist deity, whom the righteous God would not subdue without great exertion. For Paul does not ascribe to devils a principality, which they seize without the consent, and maintain in spite of the opposition, of the Divine Being, — but a principality which, as Scripture everywhere asserts, God, in righteous judgment, yields to them over the wicked. The inquiry is, not what power they have in opposition to God, but how far they ought to excite our alarm, and keep us on our guard. Nor is any countenance here given to the belief, that the devil has formed, and keeps for himself, the middle region of the air. Paul does not assign to them a fixed territory, which they can call their own, but merely intimates that they are engaged in hostility, and occupy an elevated station.
(171) “Πάλη is properly a gymnastic term; but the Apostle often unites military with agonistic metaphors; and here the agonistic is not less suitable than the military. So in a similar passage of Max. Tyr. Diss. Version 9, volume 1. page 79, ed. Reisk, we have mention of Socrates wrestling with Melitus, with bonds and poison; next, the philosopher Plato wrestling with a tyrant’s anger, a rough sea, and the greatest dangers; then, Xenophon struggling with the prejudices of Tissaphernes, the snares of Ariaeus, the treachery of Meno, and royal machinations; and, lastly, Diogenes struggling with adversaries even more formidable, namely, poverty, infamy, hunger, and cold.” — Bloomfield.
13. Wherefore take unto you. Though our enemy is so powerful, Paul does not infer that we must throw away our spears, but that we must prepare our minds for the battle. A promise of victory is, indeed, involved in the exhortation, that ye may be able. If we only put on the whole armor of God, and fight valiantly to the end, we shall certainly stand. On any other supposition, we would be discouraged by the number and variety of the contests; and therefore he adds, in the evil day. By this expression he rouses them from security, bids them prepare themselves for hard, painful, and dangerous conflicts, and, at the same time, animates them with the hope of victory; for amidst the greatest dangers they will be safe. And having done all. They are thus directed to cherish confidence through the whole course of life. There will be no danger which may not be successfully met by the power of God; nor will any who, with this assistance, fight against Satan, fail in the day of battle.
14. Stand therefore. Now follows a description of the arms which they were enjoined to wear. We must not, however, inquire very minutely into the meaning of each word; for an allusion to military customs is all that was intended. Nothing can be more idle than the extraordinary pains which some have taken to discover the reason why righteousness is made a breastplate, instead of a girdle. Paul’s design was to touch briefly on the most important points required in a Christian, and to adapt them to the comparison which he had already used.
Truth, which means sincerity of mind, is compared to a girdle. Now, a girdle was, in ancient times, one of the most important parts of military armor. Our attention is thus directed to the fountain of sincerity; for the purity of the gospel ought to remove from our minds all guile, and from our hearts all hypocrisy. Secondly, he recommends righteousness, and desires that it should be a breastplate for protecting the breast. Some imagine that this refers to a freely bestowed righteousness, or the imputation of righteousness, by which pardon of sin is obtained. But such matters ought not, I think, to have been mentioned on the present occasion; for the subject now under discussion is a blameless life. He enjoins us to be adorned, first, with integrity, and next with a devout and holy life.
15. And your feet shod. The allusion, if I mistake not, is to the military greaves; for they were always reckoned a part of the armor, and were even used for domestic purposes. As soldiers covered their legs and feet to protect them against cold and other injuries, so we must be shod with the gospel, if we would pass unhurt through the world. It is the gospel of peace, and it is so called, as every reader must perceive, from its effects; for it is the message of our reconciliation to God, and nothing else gives peace to the conscience. But what is the meaning of the word preparation? Some explain it as an injunction to be prepared for the gospel; but it is the effect of the gospel which I consider to be likewise expressed by this term. We are enjoined to lay aside every hinderance, and to be prepared both for journey and for war. By nature we dislike exertion, and want agility. A rough road and many other obstacles retard our progress, and we are discouraged by the smallest annoyance. On these accounts, Paul holds out the gospel as the fittest means for undertaking and performing the expedition. Erasmus proposes a circumlocution, (ut sitis parati ,) that ye may be prepared; but this does not appear to convey the true meaning.
16. Taking the shield of faith. Though faith and the word of God are one, yet Paul assigns to them two distinct offices. I call them one, because the word is the object of faith, and cannot be applied to our use but by faith; as faith again is nothing, and can do nothing, without the word. But Paul, neglecting so subtle a distinction, allowed himself to expatiate at large on the military armor. In the first Epistle to the Thessalonians he gives both to faith and to love the name of a breastplate, — “putting on the breastplate of faith and love,” (1. h 5:8.) All that was intended, therefore, was obviously this, — “He who possesses the excellencies of character which are here described is protected on every hand.”
And yet it is not without reason that the most necessary instruments of warfare — a sword and a shield — are compared to faith, and to the word of God. In the spiritual combat, these two hold the highest rank. By faith we repel all the attacks of the devil, and by the word of God the enemy himself is slain. If the word of God shall have its efficacy upon us through faith, we shall be more than sufficiently armed both for opposing the enemy and for putting him to flight. And what shall we say of those who take from a Christian people the word of God? Do they not rob them of the necessary armor, and leave them to perish without a struggle? There is no man of any rank who is not bound to be a soldier of Christ. But if we enter the field unarmed, if we want our sword, how shall we sustain that character?
Wherewith ye shall be able to quench all the darts. But quench appears not to be the proper word. Why did he not use, instead of it, ward off or shake off, or some such word? Quench is far more expressive; for it is adapted to the epithet applied to darts The darts of Satan are not only sharp and penetrating, but — what makes them more destructive — they are fiery Faith will be found capable, not only of blunting their edge, but of quenching their heat.
“This,” says John, “is the victory that overcometh the world, even our faith.” (1. o 5:4.)
17. And take the helmet of salvation. In a passage already quoted, (1. h 5:8,) “the hope of salvation” is said to be a helmet, which I consider to be in the same sense as this passage. The head is protected by the best helmet, when, elevated by hope, we look up towards heaven to that salvation which is promised. It is only therefore by becoming the object of hope that salvation is a helmet.
18. Praying always with all prayer. Having instructed the Ephesians to put on their armor, he now enjoins them to fight by prayer. This is the true method. To call upon God is the chief exercise of faith and hope; and it is in this way that we obtain from God every blessing. Prayer and supplication are not greatly different from each other, except that supplication is only one branch of prayer
With all perseverance. We are exhorted to persevere in prayer. Every tendency to weariness must be counteracted by a cheerful performance of the duty. With unabated ardor we must continue our prayers, though we do not immediately obtain what we desire. If, instead of with all perseverance, some would render it, with all Earnestness, I would have no objection to the change.
But what is the meaning of always? Having already spoken of continued application, does he twice repeat the same thing? I think not. When everything flows on prosperously, — when we are easy and cheerful, we seldom feel any strong excitement to prayer, — or rather, we never flee to God, but when we are driven by some kind of distress. Paul therefore desires us to allow no opportunity to pass, — on no occasion to neglect prayer; so that praying always is the same thing with praying both in prosperity and in adversity.
For all saints. There is not a moment of our life at which the duty of prayer may not be urged by our own wants. But unremitting prayer may likewise be enforced by the consideration, that the necessities of our brethren ought to move our sympathy. And when is it that some members of the church are not suffering distress, and needing our assistance? If, at any time, we are colder or more indifferent about prayer than we ought to be, because we do not feel the pressure of immediate necessity, — let us instantly reflect how many of our brethren are worn out by varied and heavy afflictions, — are weighed down by sore perplexity, or are reduced to the lowest distress. If reflections like these do not rouse us from our lethargy, we must have hearts of stone. But are we to pray for believers only? Though the apostle states the claims of the godly, he does not exclude others. And yet in prayer, as in all other kind offices, our first care unquestionably is due to the saints.
19. And for me. For himself, in a particular manner, he enjoins the Ephesians to pray. Hence we infer that there is no man so richly endowed with gifts as not to need this kind of assistance from his brethren, so long as he remains in this world. Who will ever be better entitled to plead exemption from this necessity than Paul? Yet he entreats the prayers of his brethren, and not hypocritically, but from an earnest desire of their aid. And what does he wish that they should ask for him?That utterance may be given to me. What then? Was he habitually dumb, or did fear restrain him from making an open profession of the gospel? By no means; but there was reason to fear lest his splendid commencement should not be sustained by his future progress. Besides, his zeal for proclaiming the gospel was so ardent that he was never satisfied with his exertions. And indeed, if we consider the weight and importance of the subject, we shall all acknowledge that we are very far from being able to handle it in a proper manner. Accordingly he adds,
20. As I ought to speak; meaning, that to proclaim the truth of the gospel as it ought to be proclaimed, is a high and rare attainment. Every word here deserves to be carefully weighed. Twice he uses the expression boldly, — “that I may open my mouth boldly, ” “that therein I may speak boldly. ” Fear hinders us from preaching Christ openly and fearlessly, while the absence of all restraint and disguise in confessing Christ is demanded from his ministers. Paul does not ask for himself the powers of an acute debater, or, I should rather say, of a dexterous sophist, that he might shield himself from his enemies by false pretences. It is, that I may open my mouth, to make a clear and strong confession; for when the mouth is half shut, the sounds which it utters are doubtful and confused. To open the mouth, therefore, is to speak with perfect freedom, without the smallest dread.
But does not Paul discover unbelief, when he entertains doubts as to his own stedfastness, and implores the intercession of others? No. He does not, like unbelievers, seek a remedy which is contrary to the will of God, or inconsistent with his word. The only aids on which he relies are those which he knows to be sanctioned by the Divine promise and approbation. It is the command of God, that believers shall pray for one another. How consoling then must it be to each of them to learn that the care of his salvation is enjoined on all the rest, and to be informed by God himself that the prayers of others on his behalf are not poured out in vain! Would it be lawful to refuse what the Lord himself has offered? Each believer, no doubt, ought to have been satisfied with the Divine assurance, that as often as he prayed he would be heard. But if, in addition to all the other manifestations of his kindness, God were pleased to declare that he will listen to the prayers of others in our behalf, would it be proper that this bounty should be slighted, or rather, ought we not to embrace it with open arms?
Let us therefore remember that Paul, when he resorted to the intercessions of his brethren, was influenced by no distrust or hesitation. His eagerness to obtain them arose from his resolution that no privilege which the Lord had given him should be overlooked. How absurdly then do Papists conclude from Paul’s example, that we ought to pray to the dead! Paul was writing to the Ephesians, to whom he had it in his power to communicate his sentintents. But what intercourse have we with the dead? As well might they argue that we ought to invite angels to our feasts and entertainments, because among men friendship is promoted by such kind offices.
21. But that, ye also may know. Uncertain or false reports frequently produce uneasiness, chiefly, no doubt, in weak minds, but sometimes also in thoughtful and steady persons. To prevent this danger, Paul sends Tychicus, from whom the Ephesians would receive full information. The holy solicitude which Paul felt about the interests of religion, or, to use his own language, “the care of all the churches,” (2. o 11:28,) was thus strikingly evinced. When death stood constantly before his eyes, neither the dread of death, nor anxiety about himself, prevented him from making provision for the most distant churches. Another man would have said, “My own affairs require all the attention I can give. It would be more reasonable that all should run to my assistance, than that they should expect from me the smallest relief.” But Paul acts a different part, and sends in every direction to strengthen the churches which he had founded.
Tychicus is commended, that his statements may be more fully believed. A faithful minister in the Lord. It is not easy to say, whether this refers to the public ministry of the church, or to the private attentions which Paul had received from Tychicus. This uncertainty arises from these two expressions being connected, a beloved brother and faithful minister in the Lord. The former refers to Paul, to whom the second may be supposed also to apply. I am more inclined, however, to understand it as denoting the public ministry; for I do not think it probable that Paul would have sent any man who did not hold such a rank in the church, as would secure the respectful attention of the Ephesians.
23. Peace be to the brethren. I consider the word peace, as in the salutations of the Epistles, to mean prosperity. Yet if the reader shall prefer to view it as signifying harmony, because, immediately afterwards, Paul mentions love, I do not object to that interpretation, or rather, it agrees better with the context. He wishes the Ephesians to be peaceable and quiet among themselves; and this, he presently adds, may be obtained by brotherly love and by agreement in faith From this prayer we learn that faith and love, as well as peace itself, are gifts of God bestowed upon us through Christ, — that they come equally from God the Father and the Lord Jesus Christ.
24. Grace be with all. The meaning is, “May God continue to bestow his favor on all who love Jesus Christ with a pure conscience!” The Greek word, which I follow Erasmus in translating sincerity, (ἐν ἀφθαρσίᾳ,) signifies literally uncorruptedness, which deserves attention on account of the beauty of the metaphor. Paul intended to state indirectly, that, when the heart of man is free from all hypocrisy, it will be free from all corruption. This prayer conveys to us the instruction, that the only way of enjoying the light of the Divine countenance is to love sincerely God’s own Son, in whom his love toward us has been declared and confirmed. But let there be no hypocrisy; for most men, while they are not unwilling to make some professions of religion, entertain exceedingly low notions of Christ, and worship him with pretended homage. I wish there were not so many instances in the present day to prove that Paul’s admonition, to love our Lord Jesus Christ in sincerity is as necessary as ever.
END OF THE COMMENTARIES ON THE EPISTLE TO THE EPHESIANS.
