mh_parser/vol_split/49 - Ephesians/Chapter 6.xml

<div2 id="Eph.vii" n="vii" next="Phi" prev="Eph.vi" progress="60.61%" title="Chapter VI">
<h2 id="Eph.vii-p0.1">E P H E S I A N S.</h2>
<h3 id="Eph.vii-p0.2">CHAP. VI.</h3>
<p class="intro" id="Eph.vii-p1">In this chapter, I. The apostle proceeds in the
exhortation to relative duties which he began in the former,
particularly he insists on the duties of children and parents, and
of servants and masters, <scripRef id="Eph.vii-p1.1" osisRef="Bible:Eph.6.1-Eph.6.9" parsed="|Eph|6|1|6|9" passage="Eph 6:1-9">ver.
1-9</scripRef>. II. He exhorts and directs Christians how to behave
themselves in the spiritual warfare with the enemies of their
souls; and to the exercise of several Christian graces, which he
proposes to them as so many pieces of spiritual armour, to preserve
and defend them in the conflict, <scripRef id="Eph.vii-p1.2" osisRef="Bible:Eph.6.10-Eph.6.18" parsed="|Eph|6|10|6|18" passage="Eph 6:10-18">ver. 10-18</scripRef>. III. We have here the
conclusion of the epistle, in which he takes his leave of them,
recommending himself to the prayers of the believing Ephesians, and
praying for them, <scripRef id="Eph.vii-p1.3" osisRef="Bible:Eph.6.19-Eph.6.24" parsed="|Eph|6|19|6|24" passage="Eph 6:19-24">ver.
19-24</scripRef>.</p>
<scripCom id="Eph.vii-p1.4" osisRef="Bible:Eph.6" parsed="|Eph|6|0|0|0" passage="Eph 6" type="Commentary"/>
<scripCom id="Eph.vii-p1.5" osisRef="Bible:Eph.6.1-Eph.6.9" parsed="|Eph|6|1|6|9" passage="Eph 6:1-9" type="Commentary"/><div class="Commentary" id="Bible:Eph.6.1-Eph.6.9">
<h4 id="Eph.vii-p1.6">Duties of Children to Parents; Duties of
Servants to Masters. (<span class="smallcaps" id="Eph.vii-p1.7">a.
d.</span> 61.)</h4>
<p class="passage" id="Eph.vii-p2">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 <i>your</i> 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 <i>he be</i> 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.</p>
<p class="indent" id="Eph.vii-p3">Here we have further directions concerning
relative duties, in which the apostle is very particular.</p>
<p class="indent" id="Eph.vii-p4">I. The duty of children to their parents.
<i>Come, you children, hearken to me, I will teach you the fear of
the Lord.</i> The great duty of children is to obey their parents
(<scripRef id="Eph.vii-p4.1" osisRef="Bible:Eph.6.1" parsed="|Eph|6|1|0|0" passage="Eph 6:1"><i>v.</i> 1</scripRef>), 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, <scripRef id="Eph.vii-p4.2" osisRef="Bible:Gen.18.19" parsed="|Gen|18|19|0|0" passage="Ge 18:19">Gen. xviii.
19</scripRef>. 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: <i>For this is
right,</i> 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, <scripRef id="Eph.vii-p4.3" osisRef="Bible:Matt.15.4" parsed="|Matt|15|4|0|0" passage="Mt 15:4">Matt. xv. 4</scripRef>, &amp;c. <i>Honour thy father and
mother</i> (<scripRef id="Eph.vii-p4.4" osisRef="Bible:Eph.6.2" parsed="|Eph|6|2|0|0" passage="Eph 6:2"><i>v.</i> 2</scripRef>),
which honour implies reverence, obedience, and relief and
maintenance, if these be needed. The apostle adds, <i>which is the
first commandment with promise.</i> 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 <i>the second commandment.</i> 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, <i>That it may be well with thee,</i>
&amp;c., <scripRef id="Eph.vii-p4.5" osisRef="Bible:Eph.6.3" parsed="|Eph|6|3|0|0" passage="Eph 6:3"><i>v.</i> 3</scripRef>.
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, <i>That
it may be well with thee,</i> &amp;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 <i>ordinarily</i> 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.</p>
<p class="indent" id="Eph.vii-p5">II. The duty of parents: <i>And you
fathers,</i> <scripRef id="Eph.vii-p5.1" osisRef="Bible:Eph.6.4" parsed="|Eph|6|4|0|0" passage="Eph 6:4"><i>v.</i> 4</scripRef>.
Or, you parents, 1. "<i>Do not provoke your children to wrath.</i>
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 <i>provoke them to
wrath.</i> In all such cases deal prudently and wisely with them,
endeavouring to convince their judgments and to work upon their
reason." 2. "<i>Bring them up</i> well, <i>in the nurture and
admonition of the Lord,</i> 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."</p>
<p class="indent" id="Eph.vii-p6">III. The duty of servants. This also is
summed up in one word, which is, <i>obedience.</i> 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. "<i>Your masters according to the flesh</i>
(<scripRef id="Eph.vii-p6.1" osisRef="Bible:Eph.6.5" parsed="|Eph|6|5|0|0" passage="Eph 6:5"><i>v.</i> 5</scripRef>), 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 <i>with fear and
trembling.</i> 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: <i>In singleness of heart;</i> 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 (<scripRef id="Eph.vii-p6.2" osisRef="Bible:Eph.6.5-Eph.6.7" parsed="|Eph|6|5|6|7" passage="Eph 6:5-7"><i>v.</i> 5-7</scripRef>), <i>doing service as to the
Lord, and not to men;</i> 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 <i>with eye-service</i> (<scripRef id="Eph.vii-p6.3" osisRef="Bible:Eph.6.6" parsed="|Eph|6|6|0|0" passage="Eph 6:6"><i>v.</i> 6</scripRef>)—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 <i>men-pleasers</i>—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:
<i>Doing the will of God from the heart,</i> 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
<i>doing it with good-will</i> (<scripRef id="Eph.vii-p6.4" osisRef="Bible:Eph.6.7" parsed="|Eph|6|7|0|0" passage="Eph 6:7"><i>v.</i> 7</scripRef>), which will make their service
easy to themselves, pleasing to their masters, and acceptable to
the Lord Christ. There should be <i>good-will</i> 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: <i>Knowing that whatsoever good thing</i>
(<scripRef id="Eph.vii-p6.5" osisRef="Bible:Eph.6.8" parsed="|Eph|6|8|0|0" passage="Eph 6:8"><i>v.</i> 8</scripRef>), how poor and
mean soever it may be, considered in itself,—<i>the same shall he
receive of the Lord,</i> 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, <i>whether he be bond or free,</i> 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?</p>
<p class="indent" id="Eph.vii-p7">IV. The duty of masters: "<i>And you
masters, do the same things unto them</i> (<scripRef id="Eph.vii-p7.1" osisRef="Bible:Eph.6.9" parsed="|Eph|6|9|0|0" passage="Eph 6:9"><i>v.</i> 9</scripRef>); 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. "<i>Forbearing
threatening;</i> <b><i>anientes</i></b>—<i>moderating</i>
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, <i>knowing that your Master also is in heaven:</i>" some
copies read, both <i>your</i> and <i>their</i> 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." <i>Neither is there respect of persons with
him;</i> 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.</p>
</div><scripCom id="Eph.vii-p7.2" osisRef="Bible:Eph.6.10-Eph.6.18" parsed="|Eph|6|10|6|18" passage="Eph 6:10-18" type="Commentary"/><div class="Commentary" id="Bible:Eph.6.10-Eph.6.18">
<h4 id="Eph.vii-p7.3">The Spiritual Warfare. (<span class="smallcaps" id="Eph.vii-p7.4">a.
d.</span> 61.)</h4>
<p class="passage" id="Eph.vii-p8">10 Finally, my brethren, be strong in the Lord,
and in the power of his might.   11 Put on the whole armour of
God, that ye may be able to stand against the wiles of the devil.
  12 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 <i>places.</i>
  13 Wherefore take unto you the whole armour of God, that ye
may be able to withstand in the evil day, and having done all, to
stand.   14 Stand therefore, having your loins girt about with
truth, and having on the breastplate of righteousness;   15
And your feet shod with the preparation of the gospel of peace;
  16 Above all, taking the shield of faith, wherewith ye shall
be able to quench all the fiery darts of the wicked.   17 And
take the helmet of salvation, and the sword of the Spirit, which is
the word of God:   18 Praying always with all prayer and
supplication in the Spirit, and watching thereunto with all
perseverance and supplication for all saints;</p>
<p class="indent" id="Eph.vii-p9">Here is a general exhortation to constancy
in our Christian course, and to encourage in our Christian warfare.
Is not our life a warfare? It is so; for we struggle with the
common calamities of human life. Is not our religion much more a
warfare? It is so; for we struggle with the opposition of the
powers of darkness, and with many enemies who would keep us from
God and heaven. We have enemies to fight against, a captain to
fight for, a banner to fight under, and certain rules of war by
which we are to govern ourselves. "<i>Finally, my brethren</i>
(<scripRef id="Eph.vii-p9.1" osisRef="Bible:Eph.6.10" parsed="|Eph|6|10|0|0" passage="Eph 6:10"><i>v.</i> 10</scripRef>), it yet
remains that you apply yourselves to your work and duty as
Christian soldiers." Now it is requisite that a soldier be both
stout-hearted and well armed. If Christians be soldiers of Jesus
Christ,</p>
<p class="indent" id="Eph.vii-p10">I. They must see that they be
stout-hearted. This is prescribed here: <i>Be strong in the
Lord,</i> &amp;c. Those who have so many battles to fight, and who,
in their way to heaven, must dispute every pass, with dint of
sword, have need of a great deal of courage. <i>Be strong
therefore,</i> strong for service, strong for suffering, strong for
fighting. Let a soldier be ever so well armed without, if he have
not within a good heart, his armour will stand him in little stead.
Note, spiritual strength and courage are very necessary for our
spiritual warfare. Be strong in the Lord, either in his cause and
for his sake or rather in his strength. We have no sufficient
strength of our own. Our natural courage is as perfect cowardice,
and our natural strength as perfect weakness; but all our
sufficiency is of God. In his strength we must go forth and go on.
By the actings of faith, we must fetch in grace and help from
heaven to enable us to do that which of ourselves we cannot do, in
our Christian work and warfare. We should stir up ourselves to
resist temptations in a reliance upon God's all-sufficiency and the
omnipotence of his might.</p>
<p class="indent" id="Eph.vii-p11">II. They must be well armed: "<i>Put on the
whole armour of God</i> (<scripRef id="Eph.vii-p11.1" osisRef="Bible:Eph.6.11" parsed="|Eph|6|11|0|0" passage="Eph 6:11"><i>v.</i>
11</scripRef>), make use of all the proper defensitives and weapons
for repelling the temptations and stratagems of Satan—get and
exercise all the Christian graces, the whole armour, that no part
be naked and exposed to the enemy." Observe, Those who would
approve themselves to have true grace must aim at all grace, the
whole armour. It is called the armour of God, because he both
prepares and bestows it. We have no armour of our own that will be
armour of proof in a trying time. Nothing will stand us in stead
but the armour of God. This armour is prepared for us, but we must
put it on; that is, we must pray for grace, we must use the grace
given us, and draw it out into act and exercise as there is
occasion. The reason assigned why the Christian should be
completely armed is <i>that he may be able to stand against the
wiles of the devil</i>—that he may be able to hold out, and to
overcome, notwithstanding all the devil's assaults, both of force
and fraud, all the deceits he puts upon us, all the snares he lays
for us, and all his machinations against us. This the apostle
enlarges upon here, and shows,</p>
<p class="indent" id="Eph.vii-p12">1. What our danger is, and what need we
have to put on this whole armour, considering what sort of enemies
we have to deal with—the devil and all the powers of darkness:
<i>For we wrestle not against flesh and blood,</i> &amp;c.,
<scripRef id="Eph.vii-p12.1" osisRef="Bible:Eph.6.12" parsed="|Eph|6|12|0|0" passage="Eph 6:12"><i>v.</i> 12</scripRef>. The combat
for which we are to be prepared is not against ordinary human
enemies, not barely against men compounded of <i>flesh and
blood,</i> nor against our own corrupt natures singly considered,
but against the several ranks of devils, who have a government
which they exercise in this world. (1.) We have to do with a subtle
enemy, an enemy who uses wiles and stratagems, as <scripRef id="Eph.vii-p12.2" osisRef="Bible:Eph.6.11" parsed="|Eph|6|11|0|0" passage="Eph 6:11"><i>v.</i> 11</scripRef>. He has a thousand ways
of beguiling unstable souls: hence he is called a serpent for
subtlety, an old serpent, experienced in the art and trade of
tempting. (2.) He is a powerful enemy: <i>Principalities,</i> and
<i>powers,</i> and <i>rulers.</i> They are numerous, they are
vigorous; and rule in those heathen nations which are yet in
darkness. The dark parts of the world are the seat of Satan's
empire. Yea, they are usurping princes over all men who are yet in
a state of sin and ignorance. Satan's is a kingdom of darkness;
whereas Christ's is a kingdom of light. (3.) They are spiritual
enemies: <i>Spiritual wickedness in high places,</i> or wicked
spirits, as some translate it. The devil is a spirit, a wicked
spirit; and our danger is the greater from our enemies because they
are unseen, and assault us ere we are aware of them. The devils are
wicked spirits, and they chiefly annoy the saints with, and provoke
them to, spiritual wickednesses, pride, envy, malice, &amp;c. These
enemies are said to be <i>in high places,</i> or in heavenly
places, so the word is, taking heaven (as one says) for the whole
<i>expansum,</i> or spreading out of the air between the earth and
the stars, the air being the place from which the devils assault
us. Or the meaning may be, "<i>We wrestle</i> about heavenly places
or heavenly things;" so some of the ancients interpret it. Our
enemies strive to prevent our ascent to heaven, to deprive us of
heavenly blessings and to obstruct our communion with heaven. They
assault us in the things that belong to our souls, and labour to
deface the heavenly image in our hearts; and therefore we have need
to be upon our guard against them. We have need of faith in our
Christian warfare, because we have spiritual enemies to grapple
with, as well as of faith in our Christian work, because we have
spiritual strength to fetch in. Thus you see your danger.</p>
<p class="indent" id="Eph.vii-p13">2. What our duty is: to take and put on the
whole armour of God, and then to stand our ground, and withstand
our enemies.</p>
<p class="indent" id="Eph.vii-p14">(1.) We must <i>withstand,</i> <scripRef id="Eph.vii-p14.1" osisRef="Bible:Eph.6.13" parsed="|Eph|6|13|0|0" passage="Eph 6:13"><i>v.</i> 13</scripRef>. We must not yield to
the devil's allurements and assaults, but oppose them. Satan is
said <i>to stand up against us,</i> <scripRef id="Eph.vii-p14.2" osisRef="Bible:1Chr.21.1" parsed="|1Chr|21|1|0|0" passage="1Ch 21:1">1
Chron. xxi. 1</scripRef>. If he stand up against us, we must stand
against him; set up, and keep up, an interest in opposition to the
devil. Satan is the wicked one, and his kingdom is the kingdom of
sin: to stand against Satan is to strive against sin. <i>That you
may be able to withstand in the evil day,</i> in the day of
temptation, or of any sore affliction.</p>
<p class="indent" id="Eph.vii-p15">(2.) We must stand our ground: <i>And,
having done all, to stand.</i> We must resolve, by God's grace, not
to yield to Satan. Resist him, and he will flee. If we distrust our
cause, or our leader, or our armour, we give him advantage. Our
present business is to withstand the assaults of the devil, and to
stand it out; and then, having done all that is incumbent on the
good soldiers of Jesus Christ, our warfare will be accomplished,
and we shall be finally victorious.</p>
<p class="indent" id="Eph.vii-p16">(3.) We must stand armed; and this is here
most enlarged upon. Here is a Christian in complete armour: and the
armour is divine: <i>Armour of God, armour of light,</i> <scripRef id="Eph.vii-p16.1" osisRef="Bible:Rom.13.12" parsed="|Rom|13|12|0|0" passage="Ro 13:12">Rom. xiii. 12</scripRef>. <i>Armour of
righteousness,</i> <scripRef id="Eph.vii-p16.2" osisRef="Bible:2Cor.6.7" parsed="|2Cor|6|7|0|0" passage="2Co 6:7">2 Cor. vi.
7</scripRef>. The apostle specifies the particulars of this armour,
both offensive and defensive. The military girdle or belt, the
breast-plate, the greaves (or soldier's shoes), the shield, the
helmet, and the sword. It is observable that, among them all, there
is none for the back; if we turn our back upon the enemy, we lie
exposed. [1.] Truth or sincerity is our girdle, <scripRef id="Eph.vii-p16.3" osisRef="Bible:Eph.6.14" parsed="|Eph|6|14|0|0" passage="Eph 6:14"><i>v.</i> 14</scripRef>. It was prophesied of Christ
(<scripRef id="Eph.vii-p16.4" osisRef="Bible:Isa.11.5" parsed="|Isa|11|5|0|0" passage="Isa 11:5">Isa. xi. 5</scripRef>) that
<i>righteousness should be the girdle of his loins and faithfulness
the girdle of his reins.</i> That which Christ was girded with all
Christians must be girded with. God desires truth, that is,
sincerity, in the inward parts. This is the strength of our loins;
and it girds on all other pieces of our armour, and therefore is
first mentioned. I know no religion without sincerity. Some
understand it of the doctrine of the truths of the gospel: they
should cleave to us as the girdle does to the loins, <scripRef id="Eph.vii-p16.5" osisRef="Bible:Jer.13.11" parsed="|Jer|13|11|0|0" passage="Jer 13:11">Jer. xiii. 11</scripRef>. This will restrain
from libertinism and licentiousness, as a girdle restrains and
keeps in the body. This is the Christian soldier's belt: ungirded
with this, he is unblessed. [2.] Righteousness must be our
breast-plate. The breast-plate secures the vitals, shelters the
heart. The righteousness of Christ imputed to us is our
breast-plate against the arrows of divine wrath. The righteousness
of Christ implanted in us is our breast-plate to fortify the heart
against the attacks which Satan makes against us. The apostle
explains this in <scripRef id="Eph.vii-p16.6" osisRef="Bible:1Thess.5.8" parsed="|1Thess|5|8|0|0" passage="1Th 5:8">1 Thess. v.
8</scripRef>, <i>Putting on the breast-plate of faith and love.</i>
Faith and love include all Christian graces; for by faith we are
united to Christ and by love to our brethren. These will infer a
diligent observance of our duty to God, and a righteous deportment
towards men, in all the offices of justice, truth, and charity.
[3.] Resolution must be as the greaves to our legs: <i>And their
feet shod with the preparation of the gospel of peace,</i>
<scripRef id="Eph.vii-p16.7" osisRef="Bible:Eph.6.15" parsed="|Eph|6|15|0|0" passage="Eph 6:15"><i>v.</i> 15</scripRef>. Shoes, or
greaves of brass, or the like, were formerly part of the military
armour (<scripRef id="Eph.vii-p16.8" osisRef="Bible:1Sam.17.6" parsed="|1Sam|17|6|0|0" passage="1Sa 17:6">1 Sam. xvii. 6</scripRef>):
the use of them was to defend the feet against the gall-traps, and
sharp sticks, which were wont to be laid privily in the way, to
obstruct the marching of the enemy, those who fell upon them being
unfit to march. <i>The preparation of the gospel of peace</i>
signifies a prepared and resolved frame of heart, to adhere to the
gospel and abide by it, which will enable us to walk with a steady
pace in the way of religion, notwithstanding the difficulties and
dangers that may be in it. It is styled <i>the gospel of peace</i>
because it brings all sorts of peace, peace with God, with
ourselves, and with one another. It may also be meant of that which
prepares for the entertainment of the gospel, namely, repentance.
With this our feet must be shod: for by living a life of repentance
we are armed against temptations to sin, and the designs of our
great enemy. Dr. Whitby thinks this may be the sense of the words:
"That you may be ready for the combat, be shod with the gospel of
peace, endeavour after that peaceable and quiet mind which the
gospel calls for. Be not easily provoked, nor prone to quarrel: but
show all gentleness and all long-suffering to all men, and this
will certainly preserve you from many great temptations and
persecutions, as did those shoes of brass the soldiers from those
galltraps," &amp;c. [4.] Faith must be our shield: <i>Above
all,</i> or chiefly, <i>taking the shield of faith,</i> <scripRef id="Eph.vii-p16.9" osisRef="Bible:Eph.6.16" parsed="|Eph|6|16|0|0" passage="Eph 6:16"><i>v.</i> 16</scripRef>. This is more necessary
than any of them. Faith is all in all to us in an hour of
temptation. The breast-plate secures the vitals; but with the
shield we turn every way. <i>This is the victory over the world,
even our faith.</i> We are to be fully persuaded of the truth of
all God's promises and threatenings, such a faith being of great
use against temptations. Consider faith as it <i>is the evidence of
things not seen and the substance of things hoped for,</i> and it
will appear to be of admirable use for this purpose. Faith, as
receiving Christ and the benefits of redemption, so deriving grace
from him, is like a shield, a sort of universal defence. Our enemy
the devil is here called <i>the wicked one.</i> He is wicked
himself, and he endeavours to make us wicked. His temptations are
called <i>darts,</i> because of their swift and undiscerned flight,
and the deep wounds that they give to the soul; <i>fiery darts,</i>
by way of allusion to the poisonous darts which were wont to
inflame the parts which were wounded with them, and therefore were
so called, as the serpents with poisonous stings are called fiery
serpents. Violent temptations, by which the soul is set on fire of
hell, are the darts which Satan shoots at us. Faith is the shield
with which we must quench these fiery darts, wherein we should
receive them, and so render them ineffectual, that they may not hit
us, or at least that they may not hurt us. Observe, Faith, acted
upon the word of God and applying that, acted upon the grace of
Christ and improving that, quenches the darts of temptation. [5.]
Salvation must be our helmet (<scripRef id="Eph.vii-p16.10" osisRef="Bible:Eph.6.17" parsed="|Eph|6|17|0|0" passage="Eph 6:17"><i>v.</i> 17</scripRef>); that is, <i>hope,</i> which
has salvation for its object; so <scripRef id="Eph.vii-p16.11" osisRef="Bible:1Thess.5.8" parsed="|1Thess|5|8|0|0" passage="1Th 5:8">1
Thess. v. 8</scripRef>. The helmet secures the head. A good hope of
salvation, well founded and well built, will both purify the soul
and keep it from being defiled by Satan, and it will comfort the
soul and keep it from being troubled and tormented by Satan. He
would tempt us to despair; but good hope keeps us trusting in God,
and rejoicing in him. [6.] The word of God is the sword of the
Spirit. The sword is a very necessary and useful part of a
soldier's furniture. The word of God is very necessary, and of
great use to the Christian, in order to his maintaining the
spiritual warfare and succeeding in it. It is called <i>the sword
of the Spirit,</i> because it is of the Spirit's inditing and he
renders it efficacious and powerful, and <i>sharper than a
two-edged sword.</i> Like Goliath's sword, none like that; with
this we assault the assailants. Scripture-arguments are the most
powerful arguments to repel temptation with. Christ himself
resisted Satan's temptations with, <i>It is written,</i> <scripRef id="Eph.vii-p16.12" osisRef="Bible:Matt.4.4 Bible:Matt.4.6 Bible:Matt.4.7 Bible:Matt.4.10" parsed="|Matt|4|4|0|0;|Matt|4|6|0|0;|Matt|4|7|0|0;|Matt|4|10|0|0" passage="Mt 4:4,6,7,10">Matt. iv. 4, 6, 7, 10</scripRef>. This,
being hid in the heart, will preserve from sin (<scripRef id="Eph.vii-p16.13" osisRef="Bible:Ps.119.11" parsed="|Ps|119|11|0|0" passage="Ps 119:11">Ps. cxix. 11</scripRef>), and will mortify and kill
those lusts and corruptions that are latent there. [7.] Prayer must
buckle on all the other parts of our Christian armour, <scripRef id="Eph.vii-p16.14" osisRef="Bible:Eph.6.18" parsed="|Eph|6|18|0|0" passage="Eph 6:18"><i>v.</i> 18</scripRef>. We must join prayer
with all these graces, for our defence against these spiritual
enemies, imploring help and assistance of God, as the case
requires: and we must pray always. Not as though we were to do
nothing else but pray, for there are other duties of religion and
of our respective stations in the world that are to be done in
their place and season; but we should keep up constant times of
prayer, and be constant to them. We must pray upon all occasions,
and as often as our own and others' necessities call us to it. We
must always keep up a disposition to prayer, and should intermix
ejaculatory prayers with other duties, and with common business.
Though set and solemn prayer may sometimes be unseasonable (as when
other duties are to be done), yet pious ejaculations <i>can</i>
never be so. We must pray <i>with all prayer and supplication,</i>
with all kinds of prayer: public, private, and secret, social and
solitary, solemn and sudden; with all the parts of prayer:
confession of sin, petition for mercy, and thanksgivings for
favours received. We must pray <i>in the Spirit;</i> our spirits
must be employed in the duty and we must do it by the grace of
God's good Spirit. We must <i>watch thereunto,</i> endeavouring to
keep our hearts in a praying frame, and taking all occasions, and
improving all opportunities, for the duty: we must watch to all the
motions of our own hearts towards the duty. When God says, <i>Seek
my face,</i> our hearts must comply, <scripRef id="Eph.vii-p16.15" osisRef="Bible:Ps.27.8" parsed="|Ps|27|8|0|0" passage="Ps 27:8">Ps. xxvii. 8</scripRef>. This we must do <i>with all
perseverance.</i> We must abide by the duty of prayer, whatever
change there may be in our outward circumstances; and we must
continue in it as long as we live in the world. We must persevere
in a particular prayer; not cutting it short, when our hearts are
disposed to enlarge, and there is time for it, and our occasions
call for it. We must likewise persevere in particular requests,
notwithstanding some present discouragements and repulses. And we
must pray <i>with supplication,</i> not for ourselves only, but
<i>for all saints;</i> for we are members one of another. Observe,
None are so much saints, and in so good a condition in this world,
but they need our prayers, and they ought to have them. The apostle
passes hence to the conclusion of the epistle.</p>
</div><scripCom id="Eph.vii-p16.16" osisRef="Bible:Eph.6.19-Eph.6.24" parsed="|Eph|6|19|6|24" passage="Eph 6:19-24" type="Commentary"/><div class="Commentary" id="Bible:Eph.6.19-Eph.6.24">
<h4 id="Eph.vii-p16.17">The Conclusion. (<span class="smallcaps" id="Eph.vii-p16.18">a.
d.</span> 61.)</h4>
<p class="passage" id="Eph.vii-p17">19 And for me, that utterance may be given unto
me, that I may open my mouth boldly, to make known the mystery of
the gospel,   20 For which I am an ambassador in bonds: that
therein I may speak boldly, as I ought to speak.   21 But that
ye also may know my affairs, <i>and</i> how I do, Tychicus, a
beloved brother and faithful minister in the Lord, shall make known
to you all things:   22 Whom I have sent unto you for the same
purpose, that ye might know our affairs, and <i>that</i> he might
comfort your hearts.   23 Peace <i>be</i> to the brethren, and
love with faith, from God the Father and the Lord Jesus Christ.
  24 Grace <i>be</i> with all them that love our Lord Jesus
Christ in sincerity. Amen.</p>
<p class="indent" id="Eph.vii-p18">Here, I. He desires their prayers for him,
<scripRef id="Eph.vii-p18.1" osisRef="Bible:Eph.6.19" parsed="|Eph|6|19|0|0" passage="Eph 6:19"><i>v.</i> 19</scripRef>. Having
mentioned <i>supplication for all saints,</i> he puts himself into
the number. We must pray for all saints, and particularly for God's
faithful ministers. <i>Brethren, pray for us, that the word of the
Lord may run and be glorified.</i> Observe what it is he would have
them pray for in his behalf: "<i>That utterance may be given unto
me;</i> that I may be enlarged from my present restraints, and so
have liberty to propagate the faith of Christ; that I may have
ability to express myself in a suitable and becoming manner; <i>and
that I may open my mouth boldly,</i> that is, that I may deliver
the whole counsel of God, without any base fear, shame, or
partiality." <i>To make known the mystery of the gospel;</i> some
understand it of that part of the gospel which concerns the calling
of the Gentiles, which had hitherto, as a mystery, been concealed.
But the whole gospel was a mystery, till made known by divine
revelation; and it is the work of Christ's ministers to publish it.
Observe, Paul had a great command of language; they called him
Mercury, because he was the chief speaker (<scripRef id="Eph.vii-p18.2" osisRef="Bible:Acts.14.12" parsed="|Acts|14|12|0|0" passage="Ac 14:12">Acts xiv. 12</scripRef>), and yet he would have his
friends ask of God the gift of utterance for him. He was a man of
great courage, and often signalized himself for it; yet he would
have them pray that God would give him boldness. He knew as well
what to say as any man; yet he desires them to pray for him, that
he may <i>speak as he ought to speak.</i> The argument with which
he enforces his request is that for the sake of the gospel he was
<i>an ambassador in bonds,</i> <scripRef id="Eph.vii-p18.3" osisRef="Bible:Eph.6.20" parsed="|Eph|6|20|0|0" passage="Eph 6:20"><i>v.</i> 20</scripRef>. He was persecuted and
imprisoned for preaching the gospel; though, notwithstanding, he
continued in the embassy committed to him by Christ, and persisted
in preaching it. Observe, 1. It is no new thing for Christ's
ministers to be in bonds. 2. It is a hard thing for them to speak
boldly when that is their case. 3. The best and most eminent
ministers have need of, and may receive advantage by, the prayers
of good Christians; and therefore should earnestly desire them.
Having thus desired their prayers,</p>
<p class="indent" id="Eph.vii-p19">II. He recommends Tychicus unto them,
<scripRef id="Eph.vii-p19.1" osisRef="Bible:Eph.6.21-Eph.6.22" parsed="|Eph|6|21|6|22" passage="Eph 6:21,22"><i>v.</i> 21, 22</scripRef>. He
sent him with this epistle, that he might acquaint them with what
other churches were informed of, namely, how he did, and what he
did; how he was used by the Romans in his bonds, and how he behaved
himself in his present circumstances. It is desirable to good
ministers both that their Christian friends should know their state
and that they should be acquainted with the condition of their
friends; for by this means they may the better help each other in
their prayers.—<i>And that he might comfort their hearts,</i> by
giving such an account of his sufferings, of the cause of them, and
of the temper of his mind and his behaviour under them, as might
prevent their fainting at his tribulations and even minister matter
of joy and thanksgiving unto them. He tells them that Tychicus was
<i>a beloved brother and faithful minister in the Lord.</i> He was
a sincere Christian, and so a brother in Christ: he was a faithful
minister in the work of Christ, and he was very dear to Paul, which
makes Paul's love to these Christian Ephesians the more observable,
in that he should now part with so good and dear a friend for their
sakes, when his company and conversation must have been peculiarly
delightful and serviceable to himself. But the faithful servants of
Jesus Christ are wont to prefer the public good to their own
private or personal interests.</p>
<p class="indent" id="Eph.vii-p20">III. He concludes with his good wishes and
prayers for them, and not for them only, but for all the brethren,
<scripRef id="Eph.vii-p20.1" osisRef="Bible:Eph.6.23-Eph.6.24" parsed="|Eph|6|23|6|24" passage="Eph 6:23,24"><i>v.</i> 23, 24</scripRef>. His
usual benediction was, <i>Grace and peace;</i> here it is, <i>Peace
be to the brethren, and love with faith.</i> By peace we are to
understand all manner of peace—peace with God, peace with
conscience, peace among themselves: and all outward prosperity is
included in the word; as if he had said, "I wish the continuance
and increase of all happiness to you." <i>And love with faith.</i>
This in part explains what he means in the <scripRef id="Eph.vii-p20.2" osisRef="Bible:Eph.6.24" parsed="|Eph|6|24|0|0" passage="Eph 6:24">following verse</scripRef> by grace; not only grace in
the fountain, or the love and favour of God, but grace in the
streams, the grace of the Spirit flowing from that divine
principle, faith and love including all the rest. It is the
continuance and increase of these that he desires for them, in whom
they were already begun. It follows, <i>from God the Father,</i>
&amp;c. All Grace and blessings are derived to the saints from God,
through the merit and intercession of Jesus Christ our Lord. The
closing benediction is more extensive than the former; for in this
he prays for all true believers at Ephesus, and every where else.
It is the undoubted character of all the saints that they love our
Lord Jesus Christ. Our love to Christ is not acceptable, unless it
be in sincerity: indeed there is no such thing as love to Christ,
whatever men may pretend, where there is not sincerity. The words
may be read, <i>Grace be with all those who love our Lord Jesus
Christ in incorruption,</i> who continue constant in their love to
him, so as not to be corrupted out of it by any baits or seductions
whatsoever, and whose love to him is uncorrupted by any opposite
lust, or the love of any thing displeasing to him. Grace, that is,
the favour of God, and all good (spiritual and temporal), that is,
the product of it, are and shall be with all those who thus love
our Lord Jesus Christ. And it is, or ought to be, the desire and
prayer of every lover of Christ that it may be so with all his
fellow-christians. <i>Amen,</i> so be it.</p>
</div></div2>