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<TITLE>Matthew Henry's Complete Commentary on the Whole Bible [Ephesians VI].</TITLE>
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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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<h3><a href="http://www.biblesnet.com" target="_blank">Back to Biblesnet.com Home Page</a>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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[<A HREF="MHC49005.HTM">Previous</A>]
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<TD ALIGN="RIGHT" VALIGN="TOP">
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>E P H E S I A N S.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. VI.</FONT>
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<HR SIZE=1 WIDTH=50>
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<FONT SIZE=-1>
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<P>
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In this chapter,
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I. The apostle proceeds in the exhortation to relative duties which he
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began in the former, particularly he insists on the duties of children
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and parents, and of servants and masters,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+6:1-9">ver. 1-9</A>.
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II. He exhorts and directs Christians how to behave themselves in the
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spiritual warfare with the enemies of their souls; and to the exercise
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of several Christian graces, which he proposes to them as so many
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pieces of spiritual armour, to preserve and defend them in the conflict,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+6:10-18">ver. 10-18</A>.
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III. We have here the conclusion of the epistle, in which he takes his
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leave of them, recommending himself to the prayers of the believing
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Ephesians, and praying for them,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+6:19-24">ver. 19-24</A>.</P>
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</FONT>
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<A NAME="Eph6_1"> </A>
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<A NAME="Eph6_2"> </A>
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<A NAME="Eph6_3"> </A>
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<A NAME="Eph6_4"> </A>
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<A NAME="Eph6_5"> </A>
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<A NAME="Eph6_6"> </A>
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<A NAME="Eph6_7"> </A>
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<A NAME="Eph6_8"> </A>
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<A NAME="Eph6_9"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Duties of Children to Parents; Duties of Servants to Masters.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 61.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 Children, obey your parents in the Lord: for this is right.
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2 Honour thy father and mother; (which is the first commandment
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with promise;)
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3 That it may be well with thee, and thou mayest live long on
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the earth.
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4 And, ye fathers, provoke not your children to wrath: but
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bring them up in the nurture and admonition of the Lord.
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5 Servants, be obedient to them that are <I>your</I> masters
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according to the flesh, with fear and trembling, in singleness of
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your heart, as unto Christ;
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6 Not with eyeservice, as menpleasers; but as the servants of
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Christ, doing the will of God from the heart;
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7 With good will doing service, as to the Lord, and not to men:
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8 Knowing that whatsoever good thing any man doeth, the same
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shall he receive of the Lord, whether <I>he be</I> bond or free.
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9 And, ye masters, do the same things unto them, forbearing
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threatening: knowing that your Master also is in heaven; neither
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is there respect of persons with him.
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</FONT></P>
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<P>
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Here we have further directions concerning relative duties, in which
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the apostle is very particular.</P>
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<P>
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I. The duty of children to their parents. <I>Come, you children,
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hearken to me, I will teach you the fear of the Lord.</I> The great
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duty of children is to obey their parents
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+6:1"><I>v.</I> 1</A>),
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parents being the instruments of their being, God and nature having
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given them an authority to command, in subserviency to God; and, if
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children will be obedient to their pious parents, they will be in a
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fair way to be pious as they are. That obedience which God demands from
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their children, in their behalf, includes an inward reverence, as well
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as the outward expressions and acts. Obey in the Lord. Some take this
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as a limitation, and understand it thus: "as far as is consistent with
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your duty to God." We must not disobey our heavenly Father in obedience
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to earthly parents; for our obligation to God is prior and superior to
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all others. I take it rather as a reason: "Children, obey your
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parents; for the Lord has commanded it: obey them therefore for the
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Lord's sake, and with an eye to him." Or it may be a particular
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specification of the general duty: "Obey your parents, especially in
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those things which relate to the Lord. Your parents teach you good
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manners, and therein you must obey them. They teach you what is for
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your health, and in this you must obey them: but the chief things in
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which you are to do it are the things pertaining to the Lord."
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Religious parents charge their children to keep the ways of the Lord,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+18:19">Gen. xviii. 19</A>.
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They command them to be found in the way of their duty towards God, and
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to take heed of those sins most incident to their age; in these things
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especially they must see that they be obedient. There is a general
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reason given: <I>For this is right,</I> there is a natural equity in
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it, God has enjoined it, and it highly becomes Christians. It is the
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order of nature that parents command and children obey. Though this may
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seem a hard saying, yet it is duty, and it must be done by such as
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would please God and approve themselves to him. For the proof of this
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the apostle quotes the law of the fifth commandment, which Christ was
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so far from designing to abrogate and repeal that he came to confirm
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it, as appears by his vindicating it,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+15:4">Matt. xv. 4</A>,
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&c. <I>Honour thy father and mother</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+6:2"><I>v.</I> 2</A>),
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which honour implies reverence, obedience, and relief and maintenance,
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if these be needed. The apostle adds, <I>which is the first
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commandment with promise.</I> Some little difficulty arises from this,
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which we should not overlook, because some who plead for the lawfulness
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of images bring this as a proof that we are not bound by <I>the second
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commandment.</I> But there is no manner of force in the argument. The
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second commandment has not a particular promise; but only a general
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declaration or assertion, which relates to the whole law of God's
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keeping mercy for thousands. And then by this is not meant the first
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commandment of the decalogue that has a promise, for there is no other
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after it that has, and therefore it would be improper to say it is the
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first; but the meaning may be this: "This is a prime or chief
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commandment, and it has a promise; it is the first commandment in the
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second table, and it has a promise." The promise is, <I>That it may be
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well with thee,</I> &c.,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+6:3"><I>v.</I> 3</A>.
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Observe, Whereas the promise in the commandment has reference to the
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land of Canaan, the apostle hereby shows that this and other promises
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which we have in the Old Testament relating to the land of Canaan are
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to be understood more generally. That you may not think that the Jews
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only, to whom God gave the land of Canaan, were bound by the fifth
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commandment, he here gives it a further sense, <I>That it may be well
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with thee,</I> &c. Outward prosperity and long life are blessings
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promised to those who keep this commandment. This is the way to have
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it well with us, and obedient children are often rewarded with outward
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prosperity. Not indeed that it is always so; there are instances of
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such children who meet with much affliction in this life: but
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<I>ordinarily</I> obedience is thus rewarded, and, where it is not, it
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is made up with something better. Observe,
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1. The gospel has its temporal promises, as well as spiritual ones.
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2. Although the authority of God be sufficient to engage us in our
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duty, yet we are allowed to have respect to the promised reward: and,
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3. Though it contains some temporal advantage, even this may be
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considered as a motive and encouragement to our obedience.</P>
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<P>
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II. The duty of parents: <I>And you fathers,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+6:4"><I>v.</I> 4</A>.
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Or, you parents,
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1. "<I>Do not provoke your children to wrath.</I> Though God has given
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you power, you must not abuse that power, remembering that your
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children are, in a particular manner, pieces of yourselves, and
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therefore ought to be governed with great tenderness and love. Be not
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impatient with them, use no unreasonable severities and lay no rigid
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injunctions upon them. When you caution them, when you counsel them,
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when you reprove them, do it in such a manner as not to <I>provoke them
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to wrath.</I> In all such cases deal prudently and wisely with them,
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endeavouring to convince their judgments and to work upon their
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reason."
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2. "<I>Bring them up</I> well, <I>in the nurture and admonition of the
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Lord,</I> in the discipline of proper and of compassionate correction,
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and in the knowledge of that duty which God requires of them and by
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which they may become better acquainted with him. Give them a good
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education." It is the great duty of parents to be careful in the
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education of their children: "Not only bring them up, as the brutes do,
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taking care to provide for them; but bring them up in nurture and
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admonition, in such a manner as is suitable to their reasonable
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natures. Nay, not only bring them up as men, in nurture and admonition,
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but as Christians, in the admonition of the Lord. Let them have a
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religious education. Instruct them to fear sinning; and inform them of,
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and excite them to, the whole of their duty towards God."</P>
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<P>
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III. The duty of servants. This also is summed up in one word, which
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is, <I>obedience.</I> He is largest on this article, as knowing there
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was the greatest need of it. These servants were generally slaves.
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Civil servitude is not inconsistent with Christian liberty. Those may
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be the Lord's freemen who are slaves to men. "<I>Your masters according
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to the flesh</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+6:5"><I>v.</I> 5</A>),
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that is, who have the command of your bodies, but not of your souls and
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consciences: God alone has dominion over these." Now, with respect to
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servants, he exhorts,
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1. That they obey <I>with fear and trembling.</I> They are to reverence
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those who are over them, fearing to displease them, and trembling lest
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they should justly incur their anger and indignation.
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2. That they be sincere in their obedience: <I>In singleness of
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heart;</I> not pretending obedience when they design disobedience, but
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serving them with faithfulness.
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3. They should have an eye to Jesus Christ in all the service that they
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perform to their masters
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+6:5-7"><I>v.</I> 5-7</A>),
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<I>doing service as to the Lord, and not to men;</I> that is, not to
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men only or principally. When servants, in the discharge of the duty of
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their places, have an eye to Christ, this puts an honour upon their
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obedience, and an acceptableness into it. Service done to their earthly
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masters, with an eye to him, becomes acceptable service to him also. To
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have an eye to Christ is to remember that he sees them and is ever
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present with them, and that his authority obliges them to a faithful
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and conscientious discharge of the duties of their station.
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4. They must not serve their masters <I>with eye-service</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+6:6"><I>v.</I> 6</A>)--
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that is, only when their master's eye is upon them; but they must be as
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conscientious in the discharge of their duty, when they are absent and
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out of the way, because then their Master in heaven beholds them: and
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therefore they must not act as <I>men-pleasers</I>--as though they had
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no regard to the pleasing of God, and approving themselves to him, if
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they can impose upon their masters. Observe, A steady regard to the
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Lord Jesus Christ will make men faithful and sincere in every station
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of life.
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5. What they do they must do cheerfully: <I>Doing the will of God from
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the heart,</I> serving their masters as God wills they should, not
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grudgingly, nor by constraint, but from a principle of love to them and
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their concerns. This is <I>doing it with good-will</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+6:7"><I>v.</I> 7</A>),
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which will make their service easy to themselves, pleasing to their
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masters, and acceptable to the Lord Christ. There should be
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<I>good-will</I> to their masters, good-will to the families they are
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in; and especially a readiness to do their duty to God. Observe,
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Service, performed with conscience, and from a regard to God, though it
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be to unrighteous masters, will be accounted by Christ as service done
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to himself.
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6. Let faithful servants trust God for their wages, while they do their
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duty in his fear: <I>Knowing that whatsoever good thing</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+6:8"><I>v.</I> 8</A>),
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how poor and mean soever it may be, considered in itself,--<I>the same
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shall he receive of the Lord,</I> that is, by a metonymy, the reward of
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the same. Though his master on earth should neglect or abuse him,
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instead of rewarding him, he shall certainly be rewarded by the Lord
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Christ, <I>whether he be bond or free,</I> whether he be a poor
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bond-servant or a freeman or master. Christ regards not these
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differences of men at present; nor will he in the great and final
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judgment. You think, "A prince, or a magistrate, or a minister, that
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does his duty here, will be sure to receive his reward in heaven: but
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what capacity am I, a poor servant, in, of recommending myself to the
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favour of God." Why, God will as certainly reward thee for the meanest
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drudgery that is done from a sense of duty and with an eye to himself.
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And what can be said more proper either to engage or to encourage
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servants to their duty?</P>
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<P>
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IV. The duty of masters: "<I>And you masters, do the same things unto
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them</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+6:9"><I>v.</I> 9</A>);
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that is, act after the same manner. Be just to them, as you expect they
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should be to you: show the like good-will and concern for them, and be
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careful herein to approve yourselves to God." Observe, Masters are
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under as strict obligations to discharge their duty to their servants
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as servants are to be obedient and dutiful to them. "<I>Forbearing
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threatening;</I> <B><I>anientes</I></B>--<I>moderating</I> threatening,
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and remitting the evils with which you threaten them. Remember that
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your servants are made of the same mould with yourselves, and therefore
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be not tyrannical and imperious over them, <I>knowing that your Master
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also is in heaven:</I>" some copies read, both <I>your</I> and
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<I>their</I> Master. "You have a Master to obey who makes this your
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duty; and you and they are but fellow-servants in respect of Christ.
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You will be as punishable by him, for the neglect of your duty, or for
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acting contrary to it, as any others of meaner condition in the world.
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You are therefore to show favour to others, as ever you expect to find
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favour with him; and you will never be a match for him, though you may
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be too hard for your servants." <I>Neither is there respect of persons
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with him;</I> a rich, a wealthy, and a dignified master, if he be
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unjust, imperious, and abusive, is not a jot the nearer being accepted
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of God for his riches, wealth, and honour. He will call masters and
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servants to an impartial account for their conduct one to another, and
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will neither spare the former because they are more advanced nor be
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severe towards the latter because they are inferior and mean in the
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world. If both masters and servants would consider their relation and
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obligation to God and the account they must shortly give to him, they
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would be more careful of their duty to each other. Thus the apostle
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concludes his exhortation to relative duties.</P>
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<A NAME="Eph6_10"> </A>
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<A NAME="Eph6_11"> </A>
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<A NAME="Eph6_12"> </A>
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<A NAME="Eph6_13"> </A>
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<A NAME="Eph6_14"> </A>
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<A NAME="Eph6_15"> </A>
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<A NAME="Eph6_16"> </A>
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<A NAME="Eph6_17"> </A>
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<A NAME="Eph6_18"> </A>
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<A NAME="Sec2"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Spiritual Warfare.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 61.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>10 Finally, my brethren, be strong in the Lord, and in the
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power of his might.
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11 Put on the whole armour of God, that ye may be able to stand
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against the wiles of the devil.
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12 For we wrestle not against flesh and blood, but against
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principalities, against powers, against the rulers of the
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darkness of this world, against spiritual wickedness in high
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<I>places.</I>
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13 Wherefore take unto you the whole armour of God, that ye may
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be able to withstand in the evil day, and having done all, to
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stand.
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14 Stand therefore, having your loins girt about with truth,
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and having on the breastplate of righteousness;
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15 And your feet shod with the preparation of the gospel of
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peace;
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16 Above all, taking the shield of faith, wherewith ye shall be
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able to quench all the fiery darts of the wicked.
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17 And take the helmet of salvation, and the sword of the
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Spirit, which is the word of God:
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18 Praying always with all prayer and supplication in the
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Spirit, and watching thereunto with all perseverance and
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supplication for all saints;
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</FONT></P>
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<P>
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Here is a general exhortation to constancy in our Christian course, and
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to encourage in our Christian warfare. Is not our life a warfare? It is
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so; for we struggle with the common calamities of human life. Is not
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our religion much more a warfare? It is so; for we struggle with the
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opposition of the powers of darkness, and with many enemies who would
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keep us from God and heaven. We have enemies to fight against, a
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captain to fight for, a banner to fight under, and certain rules of war
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by which we are to govern ourselves. "<I>Finally, my brethren</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+6:10"><I>v.</I> 10</A>),
|
|
|
|
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>
|
|
|
|
I. They must see that they be stout-hearted. This is prescribed here:
|
|
<I>Be strong in the Lord,</I> &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>
|
|
|
|
II. They must be well armed: "<I>Put on the whole armour of God</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+6:11"><I>v.</I> 11</A>),
|
|
|
|
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>
|
|
|
|
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> &c.,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+6:12"><I>v.</I> 12</A>.
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+6:11"><I>v.</I> 11</A>.
|
|
|
|
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, &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>
|
|
|
|
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>
|
|
|
|
(1.) We must <I>withstand,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+6:13"><I>v.</I> 13</A>.
|
|
|
|
We must not yield to the devil's allurements and assaults, but oppose
|
|
them. Satan is said <I>to stand up against us,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ch+21:1">1 Chron. xxi. 1</A>.
|
|
|
|
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>
|
|
|
|
(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>
|
|
|
|
(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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+13:12">Rom. xiii. 12</A>.
|
|
|
|
<I>Armour of righteousness,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+6:7">2 Cor. vi. 7</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+6:14"><I>v.</I> 14</A>.
|
|
|
|
It was prophesied of Christ
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+11:5">Isa. xi. 5</A>)
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+13:11">Jer. xiii. 11</A>.
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Th+5:8">1 Thess. v. 8</A>,
|
|
|
|
<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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+6:15"><I>v.</I> 15</A>.
|
|
|
|
Shoes, or greaves of brass, or the like, were formerly part of the
|
|
military armour
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Sa+17:6">1 Sam. xvii. 6</A>):
|
|
|
|
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," &c.
|
|
|
|
[4.] Faith must be our shield: <I>Above all,</I> or chiefly, <I>taking
|
|
the shield of faith,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+6:16"><I>v.</I> 16</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+6:17"><I>v.</I> 17</A>);
|
|
|
|
that is, <I>hope,</I> which has salvation for its object; so
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Th+5:8">1 Thess. v. 8</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+4:4,6,7,10">Matt. iv. 4, 6, 7, 10</A>.
|
|
|
|
This, being hid in the heart, will preserve from sin
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+119:11">Ps. cxix. 11</A>),
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+6:18"><I>v.</I> 18</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+27:8">Ps. xxvii. 8</A>.
|
|
|
|
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>
|
|
|
|
<A NAME="Eph6_19"> </A>
|
|
<A NAME="Eph6_20"> </A>
|
|
<A NAME="Eph6_21"> </A>
|
|
<A NAME="Eph6_22"> </A>
|
|
<A NAME="Eph6_23"> </A>
|
|
<A NAME="Eph6_24"> </A>
|
|
|
|
<A NAME="Sec3"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The Conclusion.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 61.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Here, I. He desires their prayers for him,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+6:19"><I>v.</I> 19</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+14:12">Acts xiv. 12</A>),
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and yet he would have his friends ask of God the gift of utterance for
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him. He was a man of great courage, and often signalized himself for
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it; yet he would have them pray that God would give him boldness. He
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knew as well what to say as any man; yet he desires them to pray for
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him, that he may <I>speak as he ought to speak.</I> The argument with
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which he enforces his request is that for the sake of the gospel he was
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<I>an ambassador in bonds,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+6:20"><I>v.</I> 20</A>.
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He was persecuted and imprisoned for preaching the gospel; though,
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notwithstanding, he continued in the embassy committed to him by
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Christ, and persisted in preaching it. Observe,
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1. It is no new thing for Christ's ministers to be in bonds.
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2. It is a hard thing for them to speak boldly when that is their case.
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3. The best and most eminent ministers have need of, and may receive
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advantage by, the prayers of good Christians; and therefore should
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earnestly desire them. Having thus desired their prayers,</P>
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<P>
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II. He recommends Tychicus unto them,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+6:21,22"><I>v.</I> 21, 22</A>.
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He sent him with this epistle, that he might acquaint them with what
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|
other churches were informed of, namely, how he did, and what he did;
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|
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
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|
should be acquainted with the condition of their friends; for by this
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|
means they may the better help each other in their prayers.--<I>And
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|
that he might comfort their hearts,</I> by giving such an account of
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|
his sufferings, of the cause of them, and of the temper of his mind and
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|
his behaviour under them, as might prevent their fainting at his
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|
tribulations and even minister matter of joy and thanksgiving unto
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|
them. He tells them that Tychicus was <I>a beloved brother and faithful
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|
minister in the Lord.</I> He was a sincere Christian, and so a brother
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|
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
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|
servants of Jesus Christ are wont to prefer the public good to their
|
|
own private or personal interests.</P>
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<P>
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III. He concludes with his good wishes and prayers for them, and not
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|
for them only, but for all the brethren,
|
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+6:23,24"><I>v.</I> 23, 24</A>.
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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
|
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+6:24">following verse</A>
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|
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> &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>
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