David Lipscomb Commentary On Ephesians 1Eph 1:1 Paul, an apostle of Christ Jesus through the will of God,—This phrase was Paul’ s ordinary designation of his apostolic mis­sion and authority; used whenever there was nothing peculiar in the occasion of the epistle, or the circumstances of the church to which it was addressed. It may be contrasted, on the one hand, with the more formal enunciation of his commission, addressed to the Roman church (Romans 1:1-5), and the emphatic abruptness of the opening of the Galatian Epistle—“ an apostle (not from men, neither through man, but through Jesus Christ, and God the Father, who raised him from the dead).” (Galatians 1:1). On the other hand to the Thessalonian church, in the epistles written shortly after their conversion, he uses no description of himself whatever (1 Thessalonians 1:1; 2 Thessalonians 1:1); in the epistles to the Philippians and to Titus he simply describes himself as the “ serv­ant of Christ Jesus” (Philippians 1:1), to Titus, he says: “ an apostle of Jesus Christ” (Titus 1:1), and to Philemon: “ Paul, a prisoner of Christ Jesus” (Philemon 1:1).to the saints that are at Ephesus,—All Christians are called saints in the scriptures. They are so called more frequently than Christians or any other name in the scriptures. The term is applied to all who claim to be Christians, regardless of their degree of consecration or perfection of character. Some are more faith­ful than others. Paul prayed for the Thessalonians that God would sanctify them “ wholly.” (1 Thessalonians 5:23). To grow in faithful obedience to the will of God is to become more sanctified. There is a gradual growth in sanctification, as there is in obeying the truth of God.and the faithful in Christ Jesus:—The faithful are not a different people from the saints, but another descriptive term applied to them. [Faithfulness is faith in action, the relation in which fidelity is exercised and shown; trusting and trustworthy.]Ephesians 1:2 Grace to you—This is a prayer that God would give them all the blessings they were capable of receiving and enjoying.and peace—Peace is a state of freedom from war. As war conveys the idea of discord and numberless calamities and dan­gers, so peace is the opposite, and conveys the idea of concord, safety, and prosperity. Thus to wish one peace is the same as to wish him safety and prosperity. The word peace is used in contrast with that state of agitation and conflict which a sinner has with his conscience. The sinner is like the troubled sea which cannot rest. (Isaiah 57:20). The Christian is at peace with God through our Lord Jesus Christ. (Romans 5:1).from God our Father—God is the Father of all Christians, as they have been begotten by him “ unto a living hope by the resurrection of Jesus Christ from the dead” (1 Peter 1:3), have been adopted into his family, and are like him. (Matthew 5:45; 1 John 3:1-2). The expression here is equivalent to a prayer that God the Father would bestow grace and peace on them.and the Lord Jesus Christ.—The two graces are here in their due order; for there is no peace without grace. They cover the whole space of the believer’ s life; for it begins in grace, its latter end is peace. [There is a certain intensity of bright sug­gestion in the asserted origin of these blessings. The Father is “ the God of all grace” (1 Peter 5:10) and “ the God of peace” (Hebrews 13:20); and equally so “ grace and truth came through Jesus Christ” (John 1:17), and “ he is our peace” (Ephesians 2:14). But the Father is the original fountain of all blessings, and Jesus Christ is the dispenser of the blessings to the faithful believer.]Ephesians 1:3 Blessed be the God and Father of our Lord Jesus Christ,—Glory and honor and praise and thanksgiving be to God for the gift of his Son and for the blessings that have come through him to the world.who hath blessed us with every spiritual blessing—Jesus Christ had bestowed upon them spiritual blessings that built up and strengthened the spirit of man. These blessings were such as were bestowed by the Spirit of God. "God is a Spirit: and they that worship him must worship in spirit and truth.” (John 4:24).in the heavenly places—This must refer to the church of Christ and the exalted spiritual relations into which God had brought them in Christ.in Christ:—The idea of fellowship is the prominent thought; every spiritual blessing we have received, the heavenly places in which they are received, are ours only through our fellowship with Christ. It seems to qualify all that precedes, rather than any one phrase. In this section especially, these words form the center and heartbeat of the apostle’ s mind. In this verse is suggested what is afterwards unfolded, that Father, Son, and Holy Spirit are concerned in the one blessing we receive.Before proceeding further in the study of this epistle, it is very important to get firmly fixed in the mind the use of the words we and us, and ye and you, as used in the first, second, and third chapters. We and us are used down to and through the twelfth verse, and refer to the Jewish Christians; beginning with the thirteenth verse, ye and you are used, and refer to the Gentile Christians. By reading the first, second, and third chapters with these facts in mind, this becomes evident and explains much of the foreordination of chapter one having taken place in the selection of the Jews for the reception of the Messiah.Ephesians 1:4even as he chose us in him before the foundation of the world,—From this we learn that certain persons were chosen in Christ before the foundation of the world, but there is not a word said as to whether this choosing was conditional or un­conditional.that we should be holy and without blemish before him in love:—This is the character to be worn by the persons chosen, and it clearly shows that Paul was speaking of a class, and not of individuals as such. This in no way intimates that God by any direct power made them holy and without blemish; but he had chosen that class as his beloved, and left it to every man to make himself one of the class. It is said of that class that they were the elect “ according to the foreknowledge of God the Father, in sanctification of the Spirit, unto obedience.” (1 Peter 1:1-2). One who does not first show his election by obeying God may be sure that he will never be elected to anything beyond obedience. So obedience is the prerequisite to all other and higher election. There is not a word in this to discourage a man from seeking to make his calling and election sure, nor to give him assurance of salvation, save to obedience to the will of God.Ephesians 1:5having foreordained us—There is no doubt but there is a certain foreordination taught in the Bible. In the passage before us it is clearly taught, as well as in some others. Jesus said: “ And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and they shall become one flock, one shepherd.” (John 10:16). In this he recognizes that he had a flock that were not then following him as the Shepherd. At Corinth the Lord said unto Paul: “ Be not afraid, but speak and hold not thy peace: for I am with thee, and no man shall set on thee to harm thee: for I have much people in this city.” (Acts 18:9-10). They had not yet believed, but God calls them his people. The meaning of both passages is that there were a number of persons of that frame of mind and disposition of heart that when they heard the gospel they would believe and obey it.unto adoption as sons—[Adoption is a term of relation, expressing sonship in respect of standing. It was taken from the Roman custom, that was made for the taking of a child who was not one’ s child by birth to be his son, and legal heir, the transference of a son who was independent, as by the death of his natural father, to another father. Thus among the Romans a citizen might receive a child who was not his own by birth into his family and give him his name, but could do so only by a formal act, attested by witnesses, and the son thus adopted had in all its entirety the position of a child by birth, with all the rights and all the obligations pertaining to that relation. By adoption, therefore, Paul does not mean the bestowal of the full privileges of the family on those who are sons by nature, but the acceptance into the family of those who do not by nature belong to it, and the placing of those who are not sons originally and by right in the relation proper to those who are sons by birth. So Paul regards our sonship not as lying in the natural relation in which men stand to God as his children, but as implying a new relation of grace, founded on a covenant relation to God and on the work of Christ. (Galatians 4:5-7). ]through Jesus Christ unto himself,—It is through the mediation of Christ that the adoption of men is realized. (Galatians 3:26 to Galatians 4:7). He not only brings men into relation as sons, but makes them sons in inward reality and character, giving them the filial mind, leading them by his Spirit (Romans 8:12-14; Galatians 4:6; Galatians 5:18), translating them into the liberty of the glory of his chil­dren. The final object of God’ s foreordination of men to the standing as sons is to bring them to himself, into perfect fellow­ship with himself as the true end and object of their being.according to the good pleasure of his will,—God foreordained the provisions of salvation, the characters that should be saved, and the conditions and tests by which they would be saved. He left every man free to choose or reject the terms and provisions of salvation and in so doing to refuse to form the character God has foreordained to be his children and so predestined to ever­lasting life.Ephesians 1:6to the praise of the glory of his grace,—Those adopted as sons are to bring praise and honor to the glory of his grace. The riches of grace manifested in the blessings brought to man by Jesus Christ are entitled to praise, honor, and glory to God on earth and in heaven.which he freely bestowed on us in the Beloved:—In or by that grace we are accepted in Christ, the beloved of God. This all teaches that all those in Christ are blessed.Ephesians 1:7in whom we have our redemption—Jesus redeemed all who would trust him, follow him, become his servants. To re­deem is to rescue or relieve from enthrallment. Man was en­thralled in sin, Jesus suffered, shed his blood, and died to redeem from bondage to the evil one. Through sin man had become enthralled to the devil. Jesus subjected himself to death to rescue man from the bondage of death. Only those who accept the re­demption on the terms offered can appropriate it, or be its beneficiaries. Only those who are in Christ are redeemed, pur­chased, ransomed.through his blood, the forgiveness of our trespasses,—Jesus shed his blood to secure for man the remission of sins. “ For this is my blood of the covenant, which is poured out for many unto remission of sins.” (Matthew 26:28). “ Being justified freely by his grace through the redemption that is in Christ Jesus: whom God set forth to be a propitiation, through faith, in his blood, to show his righteousness because of the passing over of the sins done aforetime, in the forbearance of God; for the showing, I say, of his righteousness at this present season: that he might himself be just, and the justifier of him that hath faith in Jesus.” (Romans 3:24-26). This shows that the redemption was provided in Christ, and that it was such that enabled God to be just while justifying him that believes in Christ. To the Ephesian elders Paul said: “ Take heed unto yourselves, and all the flock, in which the Holy Spirit hath made you bishops, to feed the church of the Lord which he purchased with his own blood.” (Acts 20:28). The statement that “ he purchased with his own blood” is doubtless equivalent to “ he laid down his life for us.” “ The blood is the life.” (Deuteronomy 12:23). The shedding of his blood is giving up his life. He gave his life for our lives.according to the riches of his grace,—The great word grace, which has been used twice already in these opening verses, touches the sentiment of all Paul’ s teaching on the redemption of sinful men. It has a large place in all his epistles, and not least in this one. For here it meets us at every turning point in the great statement of the divine counsel, the securities of the forgiveness of sin. The way of salvation. It has the particular sense of free gift, undeserved bounty, and is used specially of the good­ness of God which bestows favor on those who have no claim or merit in themselves. That our redemption cost so great a price— the blood of Christ— is the supreme evidence of the riches of the divine grace. And the measure of what God does for us is nothing less than the limitless wealth of his loving favor.Ephesians 1:8which he made to abound toward us in all wisdom and prudence,—In that grace he provided that the apostles and spiritually endowed teachers should have wisdom and prudence abundantly in carrying forward the provisions of his grace. [Of the two gifts, wisdom clearly is the higher gift, signifying the knowledge of the true end of life, which can only come from some knowledge of the wisdom of God— divine purpose of his dispensation. Such knowledge is revealed to us through the “ mind of Christ,” who is himself the true wisdom of God (1 Corinthians 1:24; 1 Corinthians 1:30; 1 Corinthians 2:6-10; 1 Corinthians 2:16), hence wisdom is spoken of with various other gifts, which are but partial manifestations of it. Here with prudence— wisdom in action; in Colossians 1:9, with understanding— wisdom in judgment; in 1 Corinthians 12:8 and Colossians 2:3, with knowledge— wisdom in perception; in Ephesians 1:17, with revelation— the means by which wis­dom is gained.]Ephesians 1:9making known unto us the mystery of his will,—To Paul was committed the revelation of the great mystery. Ten times is this mystery named in his epistles. When in prison in Rome, he besought his brethren to pray: “ That utterance may be given unto me in opening my mouth, to make known with boldness the mystery of the gospel, for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak.” (Ephesians 6:19-20). It was a revealed mystery, which had “ been hid for ages and genera­tions” (Colossians 1:26)— indeed, “ hid from the foundation of the world” ; a matter, not unknowable, but simply unknown until it came to light through the revelation made known through Paul.[Not only the types and prophecies of the Mosaic dispensation, but the whole history of the world, with all the marvelously intricate movements of providence, had a certain Christ-ward tendency and leaning as if to prepare the way for him who was the end of the law, the turning point between the old and the new, “ the pivot on which the entire plan of God moves.” Thus we find the coming of the Messiah into the world in human flesh to be the center of gravity of the world’ s great movements. The mystery of the gospel which Paul made known was a very large and inclusive thing, embracing Jews and Gentiles, heaven and earth, in its full and gradual development. Sometimes it appears as if it meant only Christ "to whom God was pleased to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory.” (Colossians 1:27). Sometimes it appears as if it included nothing but the reception of the Gentiles into the church upon conditions of perfect equality with the Jews: “ Whereby, when ye read, ye can perceive my understanding in the mystery of Christ; which in other genera­tions was not made known unto the sons of men, as it hath now been revealed unto his holy apostles and prophets in the Spirit; to wit, that the Gentiles are fellow-heirs, and fellow-members of the body, and fellow-partakers of the promise in Christ Jesus through the gospel.” (Ephesians 3:4-6). It was never revealed till after the day of Pentecost following the resurrection of Jesus Christ from the dead that the law of Moses was abolished. Sometimes it is as if it meant a divine purpose or plan, with Christ for the center, stretching out over the whole length of the Christian dispensation, and finally re-collecting into one “ the things in the heavens, and the things upon the earth.” (Ephesians 1:9; Ephesians 1:19). In fact it means all three things; for the divine plan “ to sum up all things in Christ, the things in the heavens, and the things upon the earth,” included, as one of its earliest and most momen­tous facts, the inclusion of the Gentiles in the church, and Jesus Christ as the very center of the whole divine dispensation, and “ unto him shall the obedience of the peoples be” (Genesis 49:10) in all ages of the world. This is the mystery of the gospel— not the church, for it was by the church that the mystery was to be made known: “ To the intent that now unto the principalities and the powers in the heavenly places might be made known through the church the manifold wisdom of God.” (Ephesians 3:10). Yet the church was included in this glorious mystery of God, as the form in which there should be the final summing up of all things in the heavens and upon the earth.]according to his good pleasure which he purposed in him—God’ s mystery would be made known on his own terms, as he in Christ had proposed or determined. [God formed in Christ the purpose, by which the dispensation of his grace, in due time was to reunite the universe under the leadership of Christ. This mysterious design, hitherto kept secret, he has made “ known unto us.” Its manifestation imparts a wisdom that surpasses all the wisdom of former ages. (Ephesians 3:4-5; Comp. 1 Corinthians 2:6-9; Colossians 2:2-3).]Ephesians 1:10unto a dispensation—That at the time when he would con­sider it most favorable he would gather together all things in Christ. [This marks the period during which the summing of all things is to be accomplished— the period of the dispensation of grace. The term suggests the idea or system not consisting of mere fragmentary parts, but a thoroughly compact and organized system, in which the individual parts have their due places in the working out of a destined result. Just as in creation there is unity of plan with certain typical ideas and regulative members lying at its base, so there is in God’ s dispensation a certain suc­cession of times and seasons working out the purpose of his will. The God who “ made of one every nation of men to dwell on all the face of the earth, having determined their appointed seasons, and the bounds of their habitation.” (Acts 17:26). The coming of Christ into the world marks the new era in history, dividing it into two parts. The appearance of Christ marking the turning point between them.]of the fulness of the times,—[The epoch in question is the best time in the divine calendar. For it is God’ s time, and he is the Lord of all time. The age that saw the advent of the Savior was ripe for the event It was “ the day appointed of the father.” (Galatians 4:2). The Roman Government had opened the highways for the gospel in every land by its mighty conquests and its large toleration, while Greece gave the world the richest of languages to become the New Testament inspiration. Meanwhile man-made religion had outlived itself, and skepticism mocked at the decaying superstition of the people. “ In the wisdom of God the world through its wisdom knew not God.” (1 Corinthians 1:21). All Gentile experiments in living had been tried, but with the unvarying results of disappointment. Meanwhile there was at the heart of heathenism a mysterious longing for some change in the world’ s destinies, and the eyes of men turned instinctively to the East. It was God’ s will that the Gentiles should, with a conscious need of redemption, feel after him for themselves, “ if haply they might . . . find him.” (Acts 17:27). Among the Jews, likewise, there was a significant “ looking for the consolation of Israel.” (Luke 2:25). Idolatry among them had entirely disappeared and many hearts were prepared to welcome the desire of all nations. (Haggai 2:7). The full age had come, “ when the heir would enter on his inheritance.” Thus the advent was in every sense “ the fulness of time.” It was the due time “ when Christ died for the ungodly.” The world had long waited for it. The pur­pose of God had only to receive its fulfilment by the coming of Christ.]to sum up all things in Christ,—These words strike the key­note of the whole epistle— the unity of all in Christ. “ To sum up all things” is the same expression used where all command­ments are said to be “ summed up in this word, namely, Thou shalt love thy neighbor as thyself.” (Romans 13:9). The full meaning of the expression in the passage before us is to gather again under one head the things that had been originally one, but had since been separated. The best comment upon the truth here briefly summed up is found in the following: “ In him were all things created, in the heavens and upon the earth, things visi­ble and things invisible, whether throne or dominions or princi­palities or powers; all things have been created through him, and unto him; and he is before all things, and in him all things consist. And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it was the good pleasure of the Father that in him should all the fulness dwell; and through him to reconcile all things unto himself, having made peace through the blood of his cross; through him, I say, whether things upon the earth, or things in the heavens.” (Colossians 1:16-20).the things in the heavens, and the things upon the earth;—All things in heaven as well as in earth are reconciled in him. The apostle says: “ Wherefore also God highly exalted him, and gave unto him the name which is above every name; that in the name of Jesus every knee should bow, of things in heaven and things on earth and things under the earth.” (Philippians 2:9-10). That is, everything in heaven and on earth shall be united under the rule of Christ. The government of Christ on earth is the kingdom or rule of heaven extended to earth. In the beginning the earth was an outer court of heaven, in which God dwelt, and over which he ruled supreme, but his rule has been sub­verted and destroyed by the rebellion of man.in him, I say,—[He is not speaking of Christ in the abstract, considered in his person or as he dwells in heaven, but in his relation to men and to time. The Christ manifest in Jesus (Ephesians 4:20-21), the Christ of prophets and apostles, the Messiah of the ages, the husband of the church (Ephesians 5:23), the author and finisher of this grand restoration.]Ephesians 1:11in whom also we were made a heritage,—[This is to be closely connected with in him, and here has the full sense of in Christ. All Christians are God’ s heritage; but the succeeding verse limits it to the original Jewish believers. The word used is derived from one meaning lot or portion. The idea is that of such passages as: “ Jehovah’ s portion is his people; Jacob is the lot of his inheritance” (Deuteronomy 32:9), transferred into the spiritual conception of the New Testament. This is a strong way of expressing the value put upon the fruit of the Lord’ s redeem­ing work.]having been foreordained according to the purpose of him who worketh all things—Those who enter Christ are fore­ordained in accordance with the provision of God’ s will.after the counsel of his will;—This is not only the deliberate exercise of God’ s will, but also the guidance of that will by wis­dom to the fulfillment of the law of his righteous dispensation.Ephesians 1:12to the end that we should be unto the praise of his glory,—The apostles were appointed to a work that brought praise to the glory of God. This was done by preaching what God had done for man, to save him from sin, to eradicate the spirit of rebellion from the world and to restore man, and through man, the world to harmonious relations with God and the universe.we who had before hoped in Christ:—[This unmistakably refers to Israelitish saints who had the promise before the coming of the Messiah, and hoped accordingly. Such were Simeon, Anna the prophetess, and others up to the birth of the Lord. (Luke 2:34-38). Among those who had been looking for the redemption of Israel were the early disciples, the obedient on the day of Pentecost, and thousands of other Jews, including Paul himself. The Jewish people generally had been expecting his appearing. But only the true spiritual Israel could be said to have hoped in the Messiah, and these also included only those Jewish converts who hoped in him upon his coming. As God’ s own people, as his heritage, confidently hoping in Christ, who was to come, they contributed to the glory of God. Praise in respect to them and by them would redound to the glory of God.]Ephesians 1:13in whom ye also, having heard the word of the truth,—Here the Gentile Christians, as distinguished from the Jewish nation, are clearly meant. “ In whom” is repeated before the dose of the sentence, which remains incomplete till near the end of the verse. So far as the Ephesians were concerned, they had heard the word of truth from Paul.the gospel of your salvation,—This, the word of truth meant this good news of salvation which, through faith, they were enabled to appropriate to their own salvation.in whom, having also believed,—The repetition of “ in whom” keeps the attention fixed upon the main thought in the verse, that all this benefit so received is in Christ. We should notice how constantly the apostle keeps in view the faith which accompanies and conditions all these great benefits. Faith in God enables the humblest to trust and be guided by the wisdom of God. Jesus Christ and his teachings are the perfect wisdom of God, and the simple child of mortality through faith can walk in the light of that wisdom.ye were sealed with the Holy Spirit of promise,—These Ephesians received this gift of the Spirit by the laying on of the hands of Paul. (Acts 19:1-7). They received this gift of the Spirit in its miraculous manifestation. We do not; but we re­ceive it in our hearts, by receiving the word of God into our hearts and bring them into subjection to it. The Spirit becomes the controlling element in the heart and dwells there. We do not recognize it by our senses as did those who received the miraculous gifts, but it is nonetheless a real controlling element in the heart and life, bearing fruit of the Spirit. And this Spirit of Christ in the heart is a seal that we have been accepted by God.Ephesians 1:14which is an earnest of our inheritance,—An earnest is money given in advance, as a pledge or security that the full amount promised shall be paid. In its use here, it means that assurance that the believer has of the work of the Holy Spirit in his heart that the ultimate blessing, of which he has now a fore­taste, shall not fail. The following is illustrative of the meaning here: “ The Spirit himself beareth witness with our spirit, that we are children of God: and if children, then heirs; heirs of God, and joint-heirs with Christ." (Romans 8:16-17). It should be observed that the earnest of the Spirit in the passage before us and the witness of the Spirit is not some vague, mysterious ex­perience of which no rational account can be given. It is rather the very work of the Spirit himself. The Spirit gives the direc­tions as to the kind of life the believer is to live, and his own spirit bears testimony as to whether he conforms his life to these instructions. But the Holy Spirit, through this testimony or witness, moulds the human spirit into his own likeness, dwells with the spirit of the believer; so that the same Spirit that was in Jesus Christ dwells in him. He is led by the Spirit, and through the Spirit of God acts and works, because his spirit is imbued with the purposes, thoughts, temper, and being of the divine Spirit (Galatians 5:22-23) there is a happy and harmonious union of the Holy Spirit with his spirit that brings confidence and assurance to his heart and enables him to cry: “ Behold what manner of love the Father hath bestowed upon us, that we should be called children of God.” (1 John 3:1). [The inheritance thus acquires a significance which should be noticed. As earnest money is part of the full amount which is ultimately to be made complete, so what a Christian experiences now is, while an earnest of the inheritance to be finally his in its fullness, a part of that very inheritance, and in so far makes him know what the inherit­ance as finally enjoyed shall be. So much of real spiritual blessing as he now enjoys is heaven already in his heart; what he has in the work and fruits of the Spirit is for him alike pledge and foretaste.]unto the redemption of God’ s own possession,—The redemp­tion is the raising them from the grave to immortality. [For this we wait till the time appointed of the Father— the time when he will reclaim his heritage in us, and give us full possession of our heritage in Christ. We do not wait as did the saints of former ages, ignorant of the Father’ s purpose for our future lot. Life and immortality are brought to light through the gospel. By faith we see beyond the chasm of death. We enjoy through the gracious promise: “ That the sufferings of this present time are not worthy to be compared with the glory which shall be revealed to us-ward. For the earnest expectation of the creation waiteth for the revealing of the sons of God. For the creation was sub­jected to vanity, not of its own will, but by reason of him who subjected it, in hope that the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. And not only so, but ourselves also, who have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for our adoption, to wit, the redemption of our body.” (Romans 8:18-23).]unto the praise of his glory.—[His grace having done its work, all issues to the praise of his glory. This paragraph began with an ascription of blessing, it ends with this refrain which makes praise the ultimate end of the entire scheme of redemption. Our free ascription of praise is for what he has done and for what he is.]Ephesians 1:15 For this cause I also, having heard of the faith in the Lord Jesus which is among you,—This does not imply that he had only heard of their conversion, but refers to the report he had heard, since being with them four or five years previously. Perhaps he had heard nothing after the time when he bade fare­well to the Ephesian elders at Miletus (Acts 20:36-38), until the time to which the reference is here made. It certainly was, therefore, a matter of great interest to hear from them; and that they were growing in piety and devotion to the Lord. The ex­pression “ faith among you” indicates that it was of a marked degree.and the love which ye show toward all the saints,—[This love is founded upon the character and relations of its objects as the people of God, and therefore it embraces all the saints. The word all permits no distinction as respects condition, rank, pos­sessions, or internal endowments either mental or spiritual. But the community of faith precedes and produces the community of feeling. The order is always faith and love.]Ephesians 1:16cease not to give thanks for you,—A remarkable feature of Paul’ s life was the frequency of his thanksgiving, indicating the prevalence in him of a bright, joyous state of mind, and tending to increase and perpetuate the same. Constantly to recognize God’ s goodness in the past begets a larger expectation of him in the future.making mention of you in my prayers;—[While thankful for them his heart was not satisfied regarding them— he wished them to forget the things behind, and reach forth to those before. His prayers for the saints are always remarkable. They are very short, but wonderfully deep and comprehensive; very rich and sublime in aspiration; powerful in their pleas, whether expressed or implied; and exhaustive in their range of blessings which they implore.]Ephesians 1:17that the God of our Lord Jesus Christ,—This brings out the dependence of the Lord Jesus upon the Father, and sets forth the prominence of the divine sovereignty so conspicuous in the foregoing act of praise. Christ’ s constant attitude towards the Father was that of his cry of anguish on the cross, “ My God, my God” (Mark 15:34), and after the resurrection, he said: “ I ascend unto my Father and your Father, and my God and your God” (John 20:17). Yet he never speaks to men of our God. To us God is “ the God of our Lord Jesus Christ,” as he was to the Israelites of old time “ the God of Abraham, and the God of Isaac, and the God of Jacob.”the Father of glory,—The key to this is found in “ Christ was raised from the dead through the glory of the Father.” (Romans 6:4). In the light of this august manifestation of God’ s power to save the lost in Christ, they were called to see light. (Verses 19, 20). Its glory shines already about the blessed name of Father, thrice glorified in the apostle’ s praise. (Verses 3-14).may give unto you a spirit of wisdom and revelation in the knowledge of him;—The prayer was that God would give them a spirit of wisdom that they might understand the revelation, that they might acknowledge him as Lord. The same thought is expressed in the following words: "For this cause we also, since the day we heard it, do not cease to pray and make request for you, that ye may be filled with the knowledge of his will in all spiritual wisdom and understanding” (Colossians 1:9); or, understand­ing the spiritual truths revealed in him. [The spirit here is neither exclusively the Holy Spirit nor the spirit of man, but the complex idea of the spirit of man dwelt in and moved by the Spirit of God, through the word of truth. Wisdom seems to denote the general gift of illumination; revelation, capacity of apprehending the revealed— perceiving the drift and meaning of what God makes known, so that it may be a real revelation to us. (Matthew 13:11). In seeking to know Christ more, we are in the true way to get more insight into all that is divine. (John 14:9). The importance of seeking more knowledge, after we have believed and been sealed by the Holy Spirit, is here apparent; a growing knowledge is a most healthful feature of the Christian life. (2 Peter 3:18).]Ephesians 1:18having the eyes of your heart enlightened,—The heart is the innermost center of man. It is the seat of the understand­ing and the source of thoughts, desires, emotions, words, and ac­tions. It is the motive power of human life. Whatever is in the heart rules the conduct The eyes of the heart enable one to look out on the world and shape his course. This is a figure of speech that is common in all languages. What the eye is to the natural body the mind is to the soul of man. When the Lord Jesus ap­peared unto Saul on the way to Damascus, he said unto him: “ To this end have I appeared unto thee, to appoint thee a minister and a witness both of the things wherein thou hast seen me, and of the things wherein I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom I send thee, to open their eyes, that they may turn from darkness to light and from the power of Satan unto God, that they may receive remission of sins and an inheritance among them that are sanctified by faith in me.” (Acts 26:16-18).[In pursuance of his duties under this commission, Paul prays that through this inspired wisdom his readers might have the eyes of their hearts opened so as to see the grandeur and wealth of their blessings in Christ. To illustrate the point: Two men sit side by side in the assembly of the saints, at the same gate of heaven. The one sees heaven opened; he hears the song of praise, his spirit is a temple filled with the glory of God. The other sees the place and the aspect of his fellow worshipers; he hears the songs of praise, the voice of those who read the scrip­tures and offers the prayers. But for anything besides, any in­fluence from the heavenly world, it is no more to him at that moment than are the most beautiful strains of music to the ox that eats the grass. It is not necessarily strangeness and distance of divine things alone that cause insensibility; their familiarity has the same effect. He knows the gospel so well, he has read it, gone over its points of doctrines many times; it is as familiar to him as the alphabet. He discusses without a tremor of emotion truths the first whisper and dim promise of which once lifted men’ s souls into ecstasy, or cast them down into shame and bewilderment so that they forgot to either eat or sleep. The awe of things eternal, the Spirit of glory, and God rest on him no longer. So there come to be gospel-hardened preachers and gospel-hardened hearers. The eyes see and see not; the ears hear and hear not; the lips speak but without feeling; the heart is waxen fat. (Deuteronomy 32:15). This is the retributive justice of grace abused. It is the result that follows by an invincible psychological law where outward contact with spiritual truth is not attended with an inward apprehension and response. We certainly need to pray, in handling these dread themes, for a true sense and savor of divine things— that there may be given, and ever given afresh to us, “ a spirit of wisdom and revelation in the knowledge of him.” ]that ye may know what is the hope of his calling,—What is the ideal of our faith, the purpose for which God called us into the fellowship of his Son, and what is he going to do for us and make of us? He will deliver us from the present evil world, and richly supply unto us “ the entrance into the eternal kingdom of our Lord and Saviour Jesus Christ.” (2 Peter 1:11). This hope is an “ anchor of the soul, a hope both sure and stedfast and entering into that which is within the veil.” (Hebrews 6:19). But is this the hope of our calling which Paul here chiefly signifies? It certainly is not. But with many it is the one thing which stands for the hope of the gospel. They say: “ We trust that our sins are forgiven and we hope we shall get to heaven.” The experiences of many begin and end there. They make it an anchor of refuge, a soothing of the conscience, and an escape from the anguish of guilt and fear of death, not a life vocation, a grand pursuit. [This may suffice for the beginning and the end; but we need something to give body and substance, meaning and movement to the life of faith. Of himself Paul said: “ I count all things to be loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I suffered the loss of all tilings, and do count them but refuse, that I may gain Christ, and be found in him, . . . that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming con­formed unto his death; if by any means I may attain unto the resurrection from the dead. ... I count not myself yet to have laid hold: but one thing I do, forgetting the things which are behind, and stretching forward to the things which are before, I press on toward the goal unto the prize of the high calling of God in Christ Jesus.” (Philippians 3:8-14). Certainly Paul hoped for heaven; but he hoped for something else first, and most. It was through Christ that he saw heaven. To know Christ, to follow him, and be with him forever was the thing for which Paul lived, and can we hope to be eternally blessed if we fail to cherish a like devotion?]what the riches of the glory of his inheritance in the saints,—[God cares immensely about men, about the character and destiny of men. He said unto Satan: “ Hast thou considered my servant Job? for there is none like him in the earth, a perfect and an upright man, one that feareth God, and turneth away from evil.” (Job 2:3). God holds a man like that in high esteem. Who can tell the value that the Father of glory sets upon the tried fidelity of his humblest servant here on earth; the intensity with which he reciprocates the confidence of one trembling heart. “ Jehovah taketh pleasure in them that fear him.” (Psalms 147:11). “ To this man will I look, even to him that is poor and of a contrite spirit, and that trembleth at my word.” (Isaiah 66:2). Thus we learn that Jehovah is deeply concerned about his chil­dren, in the character of his saints. It should be noted that the inheritance is spoken of as his and that it is an inheritance in the saints, not for them. The language is much like that of verses 11 and 14 which makes the meaning to be that inheritance unto the redemption unto God’ s own possession which God is spoken of as having in his redeemed people— his heritage. The riches of the church lie not in the moneyed resources, but in the men and women who compose it, in their godlike attributes of mind, in their knowledge of the word of God, their zeal, their love of God and man, in purity, gentleness, truthfulness, courage, and fidelity manifested before God and man.]Ephesians 1:19and what the exceeding greatness of his power to us- ward who believe,—Paul is here speaking of the glorious state of believers, the exceeding greatness of God’ s power which sur­passes all difficulties, being omnipotent, is to be understood of that might which is manifested, both in present redemption and future glorification, not in the latter alone, which, however, is included. There is thus a kind of climax— the hope which the calling awakens— the exhaustless and inexpressible glory of that inheritance to which hope is directed— the limitless power that bestows it.according to that working of the strength of his might—[The power of God is not latent; it actually works “ according to,” that is, up to the full measure “ of the strength of his might”— of the strength which is a part of his nature. The whole phrase forms a glorious climax, in which the apostle accumulates words even stronger and stronger to approach the omnipotence of the Spirit. It is a force of exceeding greatness; its only measure is the immeasurable might of the divine nature.] This power is the Spirit that raised Jesus from the dead, for “ if the Spirit of him that raised up Jesus from the dead dwelleth in you, he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through his Spirit that dwelleth in you.” (Romans 8:11).Ephesians 1:20which he wrought in Christ, when he raised him from the dead,—This was the act of almighty power, the wonders at once of a triumph over the physical mystery of death, and the manifestation of an “ eternal redemption” from condemnation and sin. The power which raises those dead in trespasses and sins is the same as that which raised Christ from the dead, and there is a striking analogy between these events and an intimate connec­tion between them. The one was not only the symbol, but the pledge and the procuring cause of the other. [From another point of view the resurrection was the act of the Savior’ s own will; he said: “ I lay down my life, that I may take it again. No one taketh it away from me, but I lay it down of myself. I have power to lay it down and I have power to take it again. This commandment received I from my Father.” (John 10:17-18). But where it is viewed as the Father’ s acceptance of the work of the Son, or as the Father’ s testimony to the Son, it is attributed to the Father as his act. (Acts 2:24; Acts 3:15).]and made him to sit at his right hand in the heavenly places,—[This does not mean any particular place, but the power which the Father bestowed on Christ, that he may administer in his name the government of heaven and earth. The expression does not refer to any bodily posture, but denotes the highest royal power with which Christ has been invested. God has raised Christ to his right hand, because he has made him to share in his government, because by him he exerts his power; the metaphor is borrowed from earthly princes who confer the honor of sitting along with themselves on those whom they have clothed with the highest authority. As the right hand of God fills heaven and earth, it follows that the kingdom and power of Christ are equally extensive.]Ephesians 1:21far above all rule, and authority, and power, and domin­ion, and every name that is named,—The power that raised Jesus from the dead set him at the right hand of God in heaven, far above all principalities and powers and dominions of heaven and of earth. Separate shades of meaning may doubtless be found for these expressions, but the main object of the accumulation is to expand and deepen the idea of Christ’ s universal lordship.not only in this world,—[The pre-eminence of his name is to be eternal. It shall never be eclipsed by any other name, nor shall there be any name worthy to be coupled with his name. In all the history of humanity we find no name that can be fitly coupled with his.]but also in that which is to come:—[This takes in all the duration after that event. Thus Christ is raised far above all created powers in heaven, all that are recognized in the present dispensation, and all that may exist in the future beyond. All this is said to exalt our sense of the divine power that so raised up and exalted Christ Jesus— the same power that still works in believers.]Ephesians 1:22-23and he put all things in subjection under his feet,—That same power had put all things pertaining to the church under the authority and rule of Jesus Christ.and gave him to be head over all things to the church, which is his body.—The church is the body of Christ on earth of which Christ is the head. Among animals the head is the center and source of life. Jesus stands as the head of the body, whence it receives instruction and life and vigor. The bodies of men controlled by the Spirit of God are the only manifestations of the church visible to men in the flesh. This relation of the church to Christ, represented by the body to the head, is a spiritual one and is regulated by the Spirit of the head permeating all the members of the body. But the Spirit does this through the word of truth he presents. Spiritual influences are directed to the spirit of man that thinks, considers, wills, purposes, and acts in accordance with that will.the fulness of him that filleth all in all.—In Christ all the fullness of the Godhead dwells. In him is manifested to the world the fullness of the power, the wisdom, and the love of God. Of him the apostle says: “ But of him are ye in Christ Jesus, who was made unto us wisdom from God, and righteousness and sanc­tification, and redemption.” (1 Corinthians 1:30). Jesus filled with all the fullness of God bestows the fullness of his blessings on his body, the church. "THE EPISTLE TO THE " Chapter One IN THE CHAPTER 1) To review the wonderful blessings God has provided in Christ 2) To understand what Paul desired the Ephesians that they know 3) To notice the greatness of God's power toward those who believe 4) To consider the exalted position of Christ and His church SUMMARY Following a brief salutation (Ephesians 1:1-2), Paul begins this epistle with an expression of praise to God for the spiritual blessings that are in Christ (Ephesians 1:3). In this doxology is a list of blessings divided into three sections. The first section describes those blessings related to the Father, how He has chosen us in Christ, predestined us to adoption as sons to Himself, and made us accepted in the Beloved (Ephesians 1:4-6). The second section focuses on those blessings in relation to the Son, e.g., redemption through His blood, forgiveness of sins, the revelation of His will concerning Jesus Christ, and the inheritance we have obtained, as predestined according to God's will (Ephesians 1:7-12). The third section describes blessings related to the Holy Spirit, how we are sealed with the Spirit of promise, and how He serves as a "guarantee" (or deposit) of our inheritance (Ephesians 1:13-14). The key phrase throughout this section is "in Him" (or "in Whom") which stresses the point that all spiritual blessing come through Jesus Christ and enjoyed by those who are "in" Him (cf. Ephesians 1:1 Ephesians 1:3). The last half of the chapter contains Paul's first of two prayers that are in this epistle. The prayer in this chapter is for their "enlightenment", that their knowledge and understanding might increase. Paul especially desires that they might know God more fully, what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, and what is the great power of God toward those who believe (Ephesians 1:15-19). Regarding this "power", it is the same power God used to raise Jesus from the dead and seat Him at His right hand. The exalted position now enjoyed by Christ includes authority over all things, especially the church which is described as "His body, the fullness of Him who fills all in all." (Ephesians 1:20-23) OUTLINE I. (Ephesians 1:1-3) A. THE AUTHOR (Ephesians 1:1 a) 1. Paul, an apostle of Jesus Christ 2. By the will of God B. THE (Ephesians 1:1 b) 1. The saints (who are in Ephesus) 2. The faithful in Christ Jesus C. THE (Ephesians 1:2) 1. Grace and peace 2. From God our Father and the Lord Jesus Christ D. THE THEME OF THE EPISTLE (Ephesians 1:3) 1. The God and Father of our Lord Jesus Christ is to be blessed (praised) 2. For He has blessed us with every spiritual blessing in the heavenly places in Christ II. OUR IN CHRIST (Ephesians 1:3-14) A. THE FATHER (Ephesians 1:4-6) 1. We are chosen by God (Ephesians 1:4) a. Chosen in Christ before the world began b. Chosen to holy and without blame before Him in love 2. We are predestined by God (Ephesians 1:5-6 a) a. Predestined to adoption as sons by Jesus Christ to Himself b. Predestined according to the good pleasure of His Will -- To the praise of His glorious grace 3. We are accepted by God (Ephesians 1:6) a. Accepted by virtue of His glorious grace b. Accepted in the Beloved (Christ) B. THE SON (Ephesians 1:7-12) 1. God has redeemed us (Ephesians 1:7 a) a. Redeemed in Christ b. Redeemed through His blood 2. God has forgiven us (Ephesians 1:7-8) a. Forgiven us of our sins b. Forgiven us according to the riches of His grace 1) Which God has made to abound toward us 2) Abounding in all wisdom and prudence 3. God has revealed His will to us (Ephesians 1:9-10) a. Revealed the mystery of His will 1) According to His good pleasure 2) Which He purposed in Himself b. Revealed how He will gather together in one all things in Christ 1) Things in heaven 2) Things on earth 4. God has given us an inheritance (Ephesians 1:11-12) a. An inheritance predestined by God 1) According to His purpose 2) Who works all things according to His will b. An inheritance... 1) For those who first trusted in Christ 2) So they can be to the praise of God's glory C. THE HOLY SPIRIT (Ephesians 1:13-14) 1. The Holy Spirit is our "seal" (Ephesians 1:13) a. Having trusted in Christ after hearing the word of truth, the gospel of salvation b. Having believed, we were sealed with the Holy Spirit of promise 2. The Holy Spirit is our "guarantee" (Ephesians 1:14) a. The guarantee of our inheritance b. The guarantee until the redemption of the purchased possession -- To the praise of God's glory III. PAUL'S FIRST PRAYER: FOR THEIR (Ephesians 1:15-23) A. THAT WHICH HIS PRAYER (Ephesians 1:15-16) 1. Having heard of their: a. Faith in the Lord Jesus b. Love for all their saints 2. Resulting in his: a. Unceasing thanks for them b. Making mention of them in his prayers B. THE CONTENT OF HIS PRAYER (Ephesians 1:17-23) 1. To whom addressed (Ephesians 1:17 a) a. The God of our Lord Jesus Christ b. The Father of glory 2. That God would... a. Give them the spirit of wisdom and revelation (Ephesians 1:17 b) b. Enlighten the eyes of their understanding (Ephesians 1:18 a) 3. That they might know... a. The knowledge of God (Ephesians 1:17 c) b. The hope of His calling (Ephesians 1:18 b) c. The riches of the glorious inheritance in the saints (Ephesians 1:18 c) d. The exceeding greatness of His power toward us who believe (Ephesians 1:19 a) 4. Regarding this power toward us who believe... a. It is according to working of God's mighty power in Christ (Ephesians 1:19-20 a) b. The same mighty power which... 1) Raised Christ from the dead (Ephesians 1:20 b) 2) Seated Him at His right hand in the heavenly places (Ephesians 1:20-21) a) Far above all principality, power, might, dominion, and every name b) Not only in this age, but also in that which is to come 3) Put all things under His feet (Ephesians 1:22 a) 4) Gave Him to be head over all things to the church (Ephesians 1:22-23) a) Which is His body b) Which is the fullness of Him who fills all in all REVIEW FOR THE CHAPTER 1) What are the main points of this chapter?- Introduction (Ephesians 1:1-3) - Our spiritual possessions in Christ (Ephesians 1:3-14) - Paul's first prayer: for their enlightenment (Ephesians 1:15-23) 2) Why is God to be blessed (praised)? (Ephesians 1:3)- Because He has blessed us with every spiritual blessing in the heavenly places in Christ 3) What blessings have we received that pertain especially to the Father? (Ephesians 1:4-6)- He chose us in Christ before the foundation of the world - He predestined us to adoption as sons by Jesus Christ - He made us acceptable in the Beloved (Jesus) 4) What blessings have we received that pertain especially to the Son? (Ephesians 1:7-12)- God has redeemed us through His Son's blood - God has forgiven us of our sins - God has revealed His will to us - God has given us an inheritance 5) What blessings have we received that pertain especially to the Holy Spirit? (Ephesians 1:13-14)- We have been "sealed" by the Holy Spirit - We have received the Spirit as a "guarantee" of our inheritance 6) What had Paul heard, that prompted his prayers in their behalf? (Ephesians 1:15-16)- Of their faith in the Lord Jesus - Of their love for all the saints 7) Concerning what did Paul pray that his readers might know and be enlightened? (Ephesians 1:17-19)- The knowledge of God - The hope of His calling - The riches of the glory of His inheritance in the saints - The exceeding greatness of His power toward those who believe 8) According to what is God's power toward those who believe? (Ephesians 1:20)- The mighty power God worked in Christ, in raising Him from the dead and seating Him at His right hand 9) What is Christ's exalted position at God's right hand? (Ephesians 1:21)- Far above all principality, power, might, dominion, and every name that is named, both now and in the age to come 10) What has been placed under His feet? Over what is He the head?(Ephesians 1:23) - All things - The church 11) What is the church in relation to Christ? (Ephesians 1:23)- His body - The fullness of Him who fills all in all Ephesians 1:1. Unlike the preceding epistle, this one is addressed to a single congregation, which was located in the city of Ephesus. It is the same congregation that is mentioned in Revelation 11, which had its start in Acts 18:19. Saints and faithful in Christ Jesus are not different people. The second term is just one description of the first. Ephesians 1:2. Grace and peace are commented upon at Galatians 1:3. In every instance of this kind of passage the point is emphatic that God and Christ are the source of these good things. Ephesians 1:3. When, man blesses God it means he gives Him the credit for all blessings or happiness. It is important to note that God is called the Father of Christ. This refutes the doctrine of Rome which is followed by most of the denominational world, that God and Christ are one and the same person. It is foolish to imply that a father and his son could be the same person. All spiritual blessings denotes that no blessings of that kind can be obtained from any source but God and Christ. Places has no word in the original and and it is not useful in this connection. Heavenly is an adjective and used to describe the kind of blessings that are enjoyed in. Christ. They are called heavenly because they originated in Heaven, and are unlike the favors produced on earth. Ephesians 1:4. From this verse through 12, the passages have special reference to the apostles. This truth should be kept in mind in order to avoid confusion on the subject of predestination. God never decreed that any certain person should be saved, but He has predetermined what kind of character would be given salvation, then left it to the individual to qualify for the favor. However, God has predestinated certain official facts to be accomplished, and has selected certain ones to be His instruments in bringing about the predestined results. Among the persons who were chosen beforehand for special work were the apostles, referred to here by the pronoun, us, whom Paul says God has chosen in him, meaning Christ. This foreordained plan was formed before the foundation of the world, which means the inhabitants of the earth. The work for which they were previously selected will be named in the next verse, but this one tells the kind of character the apostles must have before they would be permitted to go on with the work. They must be holy and without blame, which pertains to their personal character. This may sound like the doctrine of salvation by predestination, but it is not since they were left as their own agents as to those qualities. If they chose not to qualify for the work they were put out of the plan as was done in the case of Judas. Ephesians 1:5. The pronoun us stands for the apostles, whose work (not personal destiny) had been foreordained by the Lord. That work is designated by the phrase adoption of children. The term adoption is proper, since becoming children by birth can be accomplished only by the actions of the prospective parents. But it is possible for "outside" parties to work upon the individuals concrened, in persuading and arranging for them to be adopted into a family. The apostles did such work through the prospective Elder Brother, Jesus Christ. Good pleasure of his will. Sometimes a man will adopt an orphan from a humane motive or feeling for an unfortunate. But God has a pleasure in adopting the needy ones hence He willed it to be done according to the divine plan, Ephesians 1:6. The grace or favor of being adopted into the family- of God is a glory to Him as well as a credit of praise for His great benevolence. Receiving men into the close relationship of members in the divine family is an unspeakable blessing to man, but the Lord ordained that such a situation was to be fully acceptable to all parties concerned, and not merely one that was tolerated through a spirit of pity. Ephesians 1:7. Whom is a pronoun that stands for the beloved in the preceding verse, who is Christ. The blood of Christ not only made men free from the bondage of the old law, but it brought forgiveness of sins to all who appropriated it through obedience to the Gospel. It is true that the servants under the law received forgiveness of their sins when they offered their sacrifices or animals, but that favor was given them on the merits of the one and final offering of the body of Christ. Hence when a man obtains the forgiveness of sins under the system put forth by Christ, that favor is done by virtue actually invested in the blood so applied. That is why Paul says it is according to the riches of Ms grace. Ephesians 1:8. At verse 4 it is stated that many of these verses have special application to the apostles and their official work. It is also noted that even they had to develop certain personal qualifications in order to be retained for that special work. If they chose to maintain such traits (all of whom did except Judas), then the special and miraculous powers necessary for the work were given to them. Hence we have the statement here that God hath abounded toward us [the apostles] in all wisdom and prudence. Ephesians 1:9. A mystery is anything not known, whether that is due to its never having been revealed to anyone, or that the story has not yet reached the ears of those to whom it is said to be a mystery. Hence the word does not necessarily mean something that is complicated or made up of ideas that cannot be understood by the human mind. The Gospel is a plain document, and its terms of salvation are within reach of the most ordinary understanding. But it was a mystery as far as the complete system is concerned, until it was made known by the Lord. He chose the apostles as the ones through whom the revelation was to be made, and it was done by giving them the Holy Spirit in great measure. All of this was according to God's good pleasure, and it was a purpose which He formed in himself tong before it was revealed to man. Ephesians 1:10. Dispensation of the fulness of times means when the time has fully come for the final dispensation of religion. Gather together in one all things in Christ. God has always had people on earth that were His from a religious standpoint, some of them under the Partriarchal Dispensation and some under the Jewish Dispensation. It was the divine plan to discontinue both of these systems and form a new one in Christ. Which are in heaven. Angels are not required to obey the commands of the Gospel as men are, but they are called upon to recognize Christ as the King and spiritual Ruler through the centuries of the final Dispensation; in this way they are a part of the body of Christ and in that sense are in Christ. (See Matthew 28:18; Philippians 2:9; Colossians 1:20; Revelation 5:13.) Ephesians 1:11. The inheritance has special reference to the honorable work of extending the knowledge of the Gospel to all mankind. This was the work for which the apostles were predestinated. Worketh all things. God is powerful enough to accomplish anything that is right, hence whatever he predestines he can bring to pass. Counsel means purpose and advice, and when God formed his purpose concerning the plan of salvation through his Son, his own will was that it should be carried out. Ephesians 1:12. The pronoun we represents the apostles, who were chosen beforehand to be the instruments of God in making known to the world the Gospel. Even the decree that the apostles were to be these special agents of God, would not have been completed through them had they not personally become believers in Christ to begin with. This explains why Paul was not given the commission as an apostle until he had first trusted in Jesus, (See Acts 9:6 Acts 26:16-18.) Ephesians 1:13. Ye also refers to the Ephe-sian brethren in general, to whom the apostle is writing this letter. What he says to them as Christians applies to all others in contrast with the apostles. This italicized phrase is proof that what has been said so far in this epistle applies to the apostles officially, and hence does not teach predestination of any man's personal salvation. There are some truths that can be said of all Christians, whether they are apostles, elders, deacons or unofficial members of Christ's body. That is why it will be well for the reader to go back and again take note of all that has been said in the comments on this chapter from the first verse on, then resume his study of the present verse, etc. Trusted has no word in the original at this place, but it is implied in the preceding verse and is therefore justified here. Note the brethren trusted after they heard the truth of the Gospel. This shows that becoming a disciple of Christ is not done by any miracle, except that the whole scheme of salvation is a miracle. In whom is a pronoun standing for Christ (last word of verse 12), in whom only is a Christian sealed (furnished with assuring evidence) by the Spirit which reveals the truth of salvation, by having dictated to the chosen writers (the apostles) the revelation of the Truth. The outward proof of being in the Spirit is the fruit borne by disciples (Galatians 5:22). Ephesians 1:14. This verse is an illustration drawn from a familiar business transaction involving a considerable value, in which one party makes a "down" payment as an evidence of good faith. It binds the parties to the contract until the time when full payment is to be made and the contract completed. God has promised eternal life to all who enter into this covenant with Him, which is to be bestowed in fact at the day of judgment. This, of course, is on condition that both parties fulfill all the terms of the agreement until the final time comes. This "down" payment is here called the earnest, which literally means a pledge. The pronoun which means that God's earnest or pledge payment is the favor bestowed through the Spirit as shown in verse 13. When the time arrives and God delivers the crown of eternal life to all the faithful "signers" of the agreement, all praise and glory will go to Him. Ephesians 1:15. Heard of your faith does not indicate that Paul had never had personal knowledge of these brethren, for Acts 18:19 shows he was present when they began their service to Christ. But some time had gassed since he saw them, and hence his present knowledge of their continued faithfulness would come through some reliable report. Love unto all the saints. Faithfulness to Christ includes love for his people (John 13:35). Saints is another name for disciples or Christians. because the word means those who have been made holy or spiritually clean by obedience to the Gospel. Ephesians 1:16. Paul was thankful for the encouragement of faithful brethren, for that was of more value than temporal favors. Making mention of you. It is a common thing for brethren to specify to God the "objects of their prayers" when asking for divine favors on their behalf, but it is seldom that personal mention is made of those for whose services we should be thankful. Paul's example should have our careful consideration, in which he not only thanked God for the faithfulness of these brethren, but also prayed for the continued favors of the Lord upon them as we shall soon see. Ephesians 1:17. This verse states some of the things Paul requested of God on behalf of the brethren at Ephesus. The Almighty is called the God of our Lord Jesus Christ. This statement is not favorable to the heresy that God and Christ are the same person, for it would be nonsense to say anyone could be his own god. Father of glory means that God is the originator and protector of all true glory. Spirit of wisdom. Those were the days of spiritual gifts (chapter 4:7-11), and the gift of wisdom was one of them (1 Corinthians 12:8). Revelation was another gift (1 Corinthians 14:26) , and Paul wished the brethren to receive it to the extent that it would Increase their knowledge of him, meaning God. Ephesians 1:18. Eyes is used figuratively because the physical body gets its light through those organs. It is used to compare the understanding or mental man as being enlightened by the sources of information mentioned in the preceding verse. With such enlightenment the brethren would know or realize the value of their hope that was held out for them by his calling, which means the Gospel call to salvation. On the same principle, they would see how rich is the glory that the saints (this word is explained at verse 15) may inherit in Him. Ephesians 1:19. A fundamental thought in this verse is that God's power is great to usward who believe. The power of God does not mean anything to a man who is an unbeliever in the Gospel, which rests upon the resurrection of Christ; but it has saving power to one who does believe (Romans 1:16). Ephesians 1:20. The particular working to which the preceding verse refers is here explained to be the resurrection of Jesus from the dead. But the mighty work did not stop with the resurrection; others had been raised from the dead previously. In the case of Jesus, he was raised to die no more (Romans 6:9; Acts 13:34), and then was placed in a position of great honor and power at the right hand of his Father. Ephesians 1:21. Principality is from a Greek word that has virtually the same meaning as our word "seniority," and is used of Christ because he existed before all other beings or things except his Father. Power especially means "authority," and Jesus said in Matthew 28:18 that all "power" (same Greek word) was given to him in heaven and in earth. Might is a little stronger word in the original than the one for power, meaning not only the right or authority to do things, but also the ability to accomplish them., Dominion has special reference to the extent of territory over which one may rule. The statement of Jesus just cited in Matthew 28:18 shows that His territory is heaven and earth. This world means this age or the Gospel Dispensation. Jesus will not rule as king after this age closes (1 Corinthians 15:24-25), but He will always be exalted above angels and men while the eternal ages roll. Ephesians 1:22. This verse is virtually a repetition (in different words) of the thoughts expressed in the preceding verse. All things under his feet means that Christ was made superior to all things. The original word for head is used both for fleshly and spiritual things. When used for the latter, Thayer defines it, "supreme, chief, prominent, master, lord." All things is from one Greek word that is equivalent in meaning to "everything." All things that rightfully is connected with the church is subject to or is regulated by Him. Any movement or work or organization that cannot be shown to be directed by Jesus, has no scriptural relation to His church. Ephesians 1:23. Which is his body. This is a fundamental statement, showing that the church of Christ and the body of Christ are one and the same. Fulness of him means that all the spiritual blessings of God are offered to man through the body of his Son. David Lipscomb Commentary On Ephesians 2Eph 2:1 And you did he make alive,—The apostle makes a sudden transition from the thought of that which God wrought in Christ himself to that which he wrought through Christ in men who were dead through trespasses and sins but now believe in Jesus Christ. So God raised, exalted, and glorified his Son Jesus Christ— and “ you.” The same almighty power that was laid upon the body of the dead Christ and raised him from the dead to the highest seat at the right hand of God is now laid upon those who were dead in trespasses and sins to share by faith the glories of eternal life.when ye were dead through your trespasses and sins,—They had been dead in sin, wholly separated from God, given over to idolatry. This associates the change that takes place in those dead through trespasses and sins with the stupendous power that raised Christ from the dead. There is a re-enactment in the dead sinner of the crucifixion, burial, resurrection, and ascension, when we realize through the power of faith that which was done for man­kind in him. It is “ the power of God unto salvation” (Romans 1:16) that summons men to faith, challenging their confidence wherever this message goes and awakening the spiritual possi­bilities dominant in their nature. It is a supernatural force, then, which is at work within us through the word of God. It is a resurrection power, that turns death into life. It is the power of love which went out towards the slain and buried Jesus when the Father raised him from the dead, exerted over us as we lay dead in sin, and exerted itself with a might no less powerful to raise us from spiritual death to sit with him in the heavenly places.Ephesians 2:2wherein ye once walked—The Gentiles had walked in this rebellion and sin after the practices common to the people of this world, before they became Christians. [The idea of dead crea­tures walking is not altogether incongruous. It implies that a kind of life remained sufficient for walking; but not the true, full spiritual life.]according to the course of this world,—This was the way marked out by the world. They thought it brought true good. The course was the gratification of the lusts and appe of the flesh as a means of happiness. [The course of this world denotes the present system of things, as conducted by those who have regard only to things seen and temporal, and no regard to God or to the future life. When there is spiritual death there is insensi­bility to these things.]according to the prince of the powers of the air,—The earth and the surrounding atmosphere constitute the world. Earth, air, water are the trinity of substances essential to the development and ministration of life— vegetable and animal. The evil spirits were supposed to inhabit the air and the devil who ruled over them was called the prince of the powers of the air. In this sense of the term the heavens and the earth were equally corrupted and perverted by man. Hence they must both be purged or purified by fire— pass away and give place to a new heaven and a new earth in which dwelleth righteousness. Hence it is said: “ The day of the Lord will come as a thief; in the which the heavens shall pass away with a great noise, and the elements shall be dissolved with fervent heat, and the earth and the works that are therein shall be burned up. Seeing that these things are thus all to be dissolved, what manner of persons ought ye to be in all holy living and godliness, looking for and earnestly desiring the coming of the day of God, by reason of which the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? But, according to his promise, we look for new heavens and a new earth, wherein dwelleth righteousness.” (2 Peter 3:10-13). This refers only to the firmament— the atmosphere. It is all sin-polluted and must be purified by fire. Purified, it will be a new heaven and a new earth in which no sin will enter. In that purified temple God will dwell.of the spirit that now worketh in the sons of disobedience;—[That particular spirit, whose domain and work are in evil men. Sons of disobedience are those to whom disobedience is their very nature and essential character, who belong wholly to it. Once that spirit worked in all those addressed; now it works not in them indeed, but in those given over to disobedience to God’ s will. So the lordship belonging to the prince of evil extends not only over all those malign powers whose seat is in the air, but also and more particularly over that spirit who operates as an energy of wickedness in the hearts of men opposed to God.]Ephesians 2:3among whom we also all once lived in the lusts of our flesh,—The we refers to the Jews. They among others had their course of life previously to becoming Christians. Notwithstanding they had the law of Moses, it did not prevent their following the rule of fleshly lusts. [The apostle here brings Jews and Gentiles to­gether. “ We also,” as well as you— we were all in the same con­dition, all in a miserable plight, not merely occasionally dipping into sin, but spending our very lives in the lusts or desires of our flesh, living for noble ends, but in an end of carnal desire, as if there were nothing higher than to please the carnal nature.]doing the desires of the flesh and of the mind,—[These two clauses illustrate very clearly the extended sense in which the word flesh is used by Paul, as may be seen by the following catalogue of the works of the flesh: “ Now the works of the flesh are man­ifest, which are these: fornication, uncleanness, lasciviousness, idolatry, sorcery, enmities, strife, jealousies, wraths, factions, divisions, parties, envyings, drunkenness, revellings, and such like.” (Galatians 5:19-21). In the text before us, “ the flesh,” in the first clause, includes both “ the flesh and the mind” of the second; that is, it includes both the appetites and the passions of our fleshly nature, and also the thoughts of the mind itself, so far as it is devoted to this visible world of sense, alienation from God, and therefore under the power of evil. In fact, in scrip­tural use the sins of “ the flesh,” “ the world,” and “ the devil” are not different classes of sins, but different aspects of sin, and any one of the three great enemies is made at times to represent all.]and were by nature children of wrath, even as the rest:—Paul distinctly states that those who had become Christians were by nature formerly children of wrath, as well as those not Christians. [The Jewish Christians were once, when in a state of nature, the objects of God’ s wrath, because they were in sin, just as the Gentiles were. The state of nature is the unconverted state.]Ephesians 2:4but God, being rich in mercy,—The preceding verses convey the idea of a rushing towards inevitable ruin, when all hope from man is hopeless. The but is very emphatic, and wonder­fully reverses the picture. The sovereignty is very apparent on its gracious side. It interposes to rescue those who would otherwise plunge irretrievably into ruin. God, who is wroth with sin, is also a God of grace. His disposition towards those who are dead by trespasses and sins is one of mercy, and this no stinted mercy, but a mercy that is rich, exhaustless.for his great love wherewith he loved us,—If mercy is God’ s attitude to sinful men, love is his motive in all that he does with them; and as the mercy is rich, so the love is great. With this great love God loved us when he chose us, and it is on account of that love that he acts with us as he does.Ephesians 2:5even when we were dead through our trespasses,—This is a repetition for vivid contrast with the foregoing description of God and his love; a close parallel with Romans 3:23, where for a similar contrast we have a like summary of foregoing teaching.made us alive together with Christ—As in Colossians where the same word is explained by “ having forgiven us all our tres­passes” (Colossians 2:13), it reverses all that is implied in the words “ dead through our trespasses.” We were once in consequence of our sins a spiritual corpse, given up to corruption utter and helpless, from which nothing could save us except the life-giving power of God.(by grace have ye been saved),—Paul adds this by way of explanation, lest they should think God partial in the love he showed for the Jews. By the favor or mercy of God provided through Jesus Christ, who is called the grace of God, he saved the Gentiles. [We are already saved from our past sins, but we must continue faithful till the end, for the Savior says: “ Be thou faithful unto death, and I will give thee the crown of life.” (Revelation 2:10).]Ephesians 2:6and raised us up with him, and made us to sit with him—He united all believing Jews and Gentiles in one body in Christ Jesus.in the heavenly places, in Christ Jesus:—He calls the church, its principles, services, promises, all of which are enjoyed in Christ, heavenly places. The church of God is the reign of heaven on earth. The truth, services, and hopes are all heavenly. The temper to be cultivated is heavenly.Ephesians 2:7that in the ages to come he might show the exceeding riches of his grace in kindness toward us—That in the future state he may show us what rich blessings his grace has pro­vided for us.in Christ Jesus:—All the blessings and joys of heaven come to us through Christ Jesus our Savior. Without his intervention, and without the help he gives the Christian in his struggle for a higher and better life, he could never be fitted to enjoy the heavenly home. Through all the eternal years of God, the re­deemed in heaven will give thanks and glory to his name.Ephesians 2:8for by grace have ye been saved through faith;—The Gen­tiles as well as the Jews are saved by grace, the favor and mercy of God. God puts no difference between Jew and Gentile, saving both by grace through faith in Jesus Christ. Faith is the medium through which all accept his salvation. On the part of God sal­vation is by grace; on the part of man it is through faith. God gives man the capacity to believe, reveals to him the things to believe, and ample testimony to produce the faith required. (John 20:30-31; Mark 16:15-16; Romans 1:16; Acts 11:14; Acts 16:14-15; Acts 16:30-33; Acts 18:8). and that not of yourselves,—The salvation is not of man, neither was it prepared or earned by man.it is the gift of God;—It was prepared and bestowed on man by God. It is obtained by entering into Christ according to the appointed directions.Ephesians 2:9not of works,—Not of the works of the Jewish law, or by any works of man’ s invention or device.that no man should glory.—The works that do not save are such as allow glorying. The works of man’ s device allow glorying, but salvation does not come through such works. The term works is used in two senses. It is used to denote the in­ventions of men or devices of men and to denote the appointments of God. God appoints certain things to be done. Man must do them, but they are God’ s works. When he does the things appointed by God, he does not do his own works, but God’ s. Man is saved by walking in the way appointed by God, by doing the things commanded of God. He is saved in doing the works of God. He is not saved because of the merits of the works, but because he proves his faith by doing the things commanded by God. The works of the Jewish law, after that law was fulfilled and taken out of the way, ceased to be the works and appoint­ments of God, and became man’ s works. This does not teach that man cannot be saved by walking in the works of God.Then the whole drift of Paul’ s argument is to cut man off from all works and inventions devised by man, that allow glorying, and that produce only human righteousness, and tie him down as a lost and ruined sinner, dependent upon the works of God provided in the gospel and sealed by the blood of Jesus Christ for salvation. To these he must come by faith in Jesus Christ. He is not dissuading or discouraging men from doing in faith all that God through Christ has provided and commanded and sealed with his blood. He cuts him off from everything save these, and leaves him to walk in “ the law of the Spirit of life in Christ Jesus” as his only hope. In this walk he comes to the blood-sealed appointments of God, and is washed and cleansed by the blood of the Son of God. He did not discourage them from walking in that law. By so walking he does the works of God. He does the works without which faith is dead and by which James says (James 2:14-20) it is made perfect and by which we may be justified before God. The works of God, the works of faith, are included in the law of faith that makes faith perfect, excludes all glorying, and justifies man. Paul and James, so far from dis­agreeing, agree perfectly. Paul cuts man off from everything except the works contained in the law of faith, and James warns that no faith can justify that is not made perfect by works, included in the law of faith, and to which faith leads. Ephesians 2:10 For we are his workmanship, created in Christ Jesus for good works,—Christians are the workmanship of God, be­gotten by him, perfected by his direction and guidance, and are created in order to perform the good works in which God has ordained us to walk. The things he has commanded us to do are those embraced in his commands to us. But is this a slavish system? This depends wholly on the spirit in which his com­mands are obeyed. If wholly from a sense of fear it is slavish, and becomes mechanical. But if it is done from a joyful trusting love of God and a desire to please him, it is not slavish. Christ’ s service to God was not slavish. It was the joyful, loving service that a child renders to his father that he loves supremely— and the joy he found in doing the commandments of God was the measure of his love for him. To substitute anything else than obedience to God’ s commandments for service is to displace the fear of God with the love of self— the wisdom of God with man’ s sensual wisdom.which God afore prepared—God prepared works in which his children should walk before he created them in Christ Jesus. He who fails to live that life fails to fulfill the ends for which he was created in Christ Jesus, and must fail of the rewards that are prepared for him in the world to come.that we should walk in them.—The works in which Chris­tians are called to walk were prepared of God, not invented by man. So they are saved by the works of God, not of man, when sinners and after they become Christians. [God’ s purpose in the place which he gave to good works in his decree was that they should actually and habitually be done by Christians. His final object was to make good works the very element of their life, the domain in which their action should move. That this should be the nature of their walk is implied in their being his handiwork, made anew by him in Christ; that the good works which form the divine aim in their life shall be realized is implied in their being designed and made ready for them in God’ s decree; and that they are of God’ s originating, and not of their own action and merit, is implied in the fact that Christians themselves had to be made a new creation in Christ with a view to good works. The term walk here denotes the habitual tenor of life; it is to be spent in an atmosphere of good works. Here is one of the divine safe­guards against the abuse of the doctrine of salvation by grace. When men hear of salvation irrespective of works, they are apt to fancy that works are of little use, and do not need to be care­fully done. On the contrary, they are part of the divine decree, and if professed believers, are not living a life of good works, they have no reason to believe that they have been saved by grace. Beyond a doubt, all efforts to outgrow the necessity of carefully and watchfully obeying all the commandments of God, and of doing service to him because commanded by him, and seeking to do the things commanded by him because well-pleasing to him, have degenerated into low types of earthly sensualism and must continue to do so. The highest degree of spirituality possible to man can he found only in learning submission to his will and as his children doing from the heart his commandments, with a desire to please, honor, and obey him. To seek to go beyond this is presumption, Is to be wiser than God, and? is sin and folly of the darkest hue.] Ephesians 2:11 Wherefore remember, that once ye, the Gentiles in the flesh,—He again addresses the Gentile converts in Christ and reminds them of their former condition. [They were to remember the change between the past and the present— what they were by nature, and what they had become by grace. The contrast is indicated in various particulars, both of outward condition and of inward privilege and character. The great things done for them by God’ s grace should incline them to think of the past from which they had been delivered, which would make them more thankful for their present privilege, and more careful to walk in the good works which God had in view for them.]who are called Uncircumcision—[A further definition of what they were, suggestive of the regard in which they were held as members of that class. A name of contempt which was flung at them.]by that which is called Circumcision,—[This is a description of those who were Jews outwardly, but who were destitute of the true circumcision, which was of the heart. They were “ the con­cision.” (Philippians 3:2). The Jews were a striking illustration of the effect of ascribing to external rites objective power, and re­garding them as conveying grace and securing the favor of God, irrespective of the subject state of the recipient. This doctrine rendered them proud, self-righteous, malignant, and contemptuous, and led them to regard religion as an external service compatible of unholiness of heart and life. This doctrine the apostle every­where repudiates and denounces as fatal.]in the flesh, made by hands;—This intimates that their cir­cumcision was only of the flesh, not of the heart, and that they were no better than those they called “ Uncircumcision.”Ephesians 2:12 were at that time separate from Christ,—The condition of the Gentiles was deplorable. They had no knowl­edge of Christ, no interest in him, no life or blessing from him.alienated from the commonwealth of Israel,—The Jews when out of Christ, before he came, were the citizens of the commonwealth of Israel.and strangers from the covenants of the promise,—The Gen­tiles were separated from God, aliens, foreigners from the com­monwealth, strangers to the promises and covenants made with Abraham. (Genesis 12:2-3).having no hope—The Gentiles could look forward with no hope beyond afflictions, sorrows, and sufferings of this present world, because they knew not God, and did not trust or honor him.and without God in the world.—[They were unconnected with God; without any friendly and beneficial relation to him that would bring into their souls the fullness of God. The five­fold negative description of this verse has a cumulative effect; the situation becomes graver and more terrible, and the last clause is the climax.]Ephesians 2:13 But now in Christ Jesus ye that once were far off sure made nigh in the blood of Christ.—But since the gospel of Jesus Christ was preached to them, and they had believed it, these Gentiles who were far from God, far from the people of God, have been made nigh by the blood of Christ. [Jesus Christ came to break down the middle wall of partition between Jew and Gentile and to make peace between them. He came to bring all nigh to God and to one another. The way to unite people to one another is to unite them all to God. Jesus brought them to God by shedding his blood for them to reconcile them to God.] Jesus said: “ I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and they shall become one flock, one shepherd.” (John 10:15-16). There were those among both Jews and Gentiles who would hear his voice, these he would call into the one fold by his bloodshed, his life laid down for them, that they might be one fold.Ephesians 2:14 For he is our peace,—The personal Christ, whose blood was shed is our Peace, not simply our peacemaker; for in his person as God-man, the reconciliation took place. His own nature being the only tie of unity between God and mankind, and be­tween Jews and Gentiles. Through the whole passage thus intro­duced there runs a double meaning, a declaration of peace between Jew and Gentile, and between both and God. The latter is based upon the former, and the apostle gives prominence now to the one, and again to the other, but here necessarily includes both in the phrase, “ our peace.”who made both one,—[So there is no ground for separating between a Jewish element and a Gentile; in Christ they are unified. If all were really in Christ, war would disappear.]and brake down the middle wall of partition,—The wall of partition was circumcision and the ordinances and observances of the Jewish law on the one side; on the other side were the worship of idols, the fleshly sins, and pollutions that accompany idolatry, and the lack of faith in God. Jesus removed these separating causes.Ephesians 2:15having abolished in his flesh the enmity, even the law of commandments contained in ordinances;—Christ by his death abolished the law. This is the great truth Paul had to teach. We are “ not under law, but under grace.” (Romans 6:14). We are not required to seek salvation on the ground of obedience to the law which says: “ Cursed is every one who continueth not in all things that are written in the book of the law, to do them.” (Galatians 3:10). Christ has freed us from the law as a covenant of works, by himself being made subject to it (Galatians 4:5); by hearing its penalty (Galatians 3:13), “ in the body of his flesh through death” (Colossians 1:22), “ to the cross” (Colossians 2:14). The teaching of the passage, therefore, is that the middle wall of partition between Jews and Gentiles consisting of their mutual enmity has been removed by Christ’ s having through his death abolished the law in all its forms, as a rule of justification, and thus opening one new and living way of access to God, common to all Jews and Gentiles.that he might create in himself of the two one new man, so making peace;—Christ took them out of the way so that hecould bring both into himself through faith, and of the two—Jew and Gentile— make one new man in Christ, so making peace. [The union or peace which flows from the abrogation of the law by the death of Christ is progressive so far as it is inward or sub­jective. The outward work is done. The long feud in the human family is healed. The distinction between Jew and Gentile is abolished. All the exclusive privileges of the former are abro­gated. The wall which had so long shut out the Gentiles is removed. There is now one fold and one shepherd. Since the abrogation of the law, “ there can be neither Jew nor Greek, there can be neither bond nor free, there can be no male and female; for ye all are one man in Christ Jesus. And if ye are Christ’ s, then are ye Abraham’ s seed, heirs according to promise.” (Galatians 3:28-29).]Ephesians 2:16and might reconcile them both in one body unto God through the cross,—Jesus died on the cross to reconcile roan to God, to redeem him, to rescue him from his sinful course and bring him back to God, “ that he might himself be just, and the justifier of him that hath faith in Jesus” (Romans 3:26). He through the cross brought both Jew and Gentile into one body, into Christ, as Paul said: “ God was in Christ reconciling the world unto himself, not reckoning unto them their trespasses, and having committed unto us the word of reconciliation.” (2 Corinthians 5:19). Man brought into Christ was brought into reconciliation with God.having slain the enmity thereby:—Having slain the enmity between God and man, he slew the enmity between all that come to God. No man can be in union with God without being in union and fellowship with every other being in the universe in union with him. The Psalmist said: “ I am a companion of all them that fear thee, and of them that observe thy precepts.” (Psalms 119:63). Again, “ if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus his Son cleanseth us from all sin.” (1 John 1:7).Ephesians 2:17and he came and preached peace to you that were far off, and peace to them that were nigh;—He proclaimed the same terms of peace both to the Gentiles who were far off and to the Jews who were nigh. Of the Gentiles, Peter said: “ Brethren, ye know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe. And God, who knoweth the heart, bare them witness, giving them the Holy Spirit, even as he did unto us; and he made no distinction between us and them, cleansing their hearts by faith.” (Acts 15:7-9). [The coming was subsequent to the transactions of the cross. It cannot denote what Christ did personally, but what he did by sending the Holy Spirit to the apostles and other early preachers of the gospel. It was only after the cross and after the resurrection that peace could be proclaimed on the footing of faith in a Savior who had died and that God had raised him from the dead. And only in the sense of having sent Paul and other proclaimers of the gospel could Jesus be said to have preached to the Ephesians.]Ephesians 2:18for through him we both have our access—The proof that peace has thus been obtained for Jew and Gentile is that both have equally free access to God through Christ and since Gentiles have as free access to God as Jews, and upon the same terms and in the same way, it follows that the peace procured by the death of Christ was designed for the Gentiles as well as for the Jews.in one Spirit—The word of God is the seed of the king­dom. (Luke 8:11). The Spirit of God dwells in the word, as the germinal principle dwells within the seed. The epistles con­tain the teaching that the Holy Spirit gave, through the apostles, to Christians, teaching them how they should conduct themselves as individuals and as worshiping assemblies. All the teaching that the Holy Spirit gave is found in the word of God. It is the ministry of the Spirit to the church and the world; the word of God is the only teaching of the Spirit that the church has. When we follow the word of God, we are led by the Spirit of God; when we turn from the word of God, we refuse to be led by the Spirit; when we take the word of God into the heart, we receive the Spirit into our hearts, just as we place the germinal principle of the wheat in the soil. The Spirit of God never dwells in the heart that does not receive and cherish the word of God. When the word is cherished in the heart, the Spirit of God dwells there, spreads his influence abroad, and molds all the feelings, desires, and purposes of the heart in accordance with the will of God. When one reaches this stage he is in the one Spirit.unto the Father.—[As the right is theirs only through Christ, so it is made theirs in actual experience in the one Spirit, and they have it alike because it is one and the same Spirit that works in both Jew and Gentile. So both have continuous access to God from whom once the Gentiles were far removed, to him, in the benign character of the Father whom they can approach without fear.]Ephesians 2:19 So then ye are no more strangers and sojourners, but ye are fellow-citizens—Since the Spirit had guided them through Christ to God, and they had become partakers of the blessings of the children of God in Christ Jesus, they were no more strangers and sojourners, but fellow citizens with the saints.with the saints,—This is a comprehensive name for Chris­tians; the whole community of believers in Christ, without distinction of Jew and Gentile, are citizens of the kingdom of heaven. They were brought into the enjoyment of all the honors and privileges of the most honored sons of God.and of the household of God,—Members of God’ s family. The idea is that of a child at home. In the deepest sense the Gentile believer, once “ far off” in both position and condition, is now at home with his loving Father. [The prominent character­istic of a family is mutual affection. A family is held together by love. There is the love of the father for each and all and there is the love for him and for each other. And so it is in the divine family. “ God is love” ; pure, infinite, and eternal love. This, as it is the glorious summary of his perfections, is the characteristic of every individual member of his spiritual family. “ We love, because he first loved us. . . . And this commandment have we from him, that he who loveth God love his brother also.” (1 John 4:19-21). That, however, which the apostle seems to have more particularly in view is the high privilege which attaches to this divine relationship.]Ephesians 2:20being built upon the foundation of the apostles—The Gentiles were builded as stones— living stones— into the temple of God resting upon the foundation of the apostles and prophets. “ Ye also, as living stones, are built up a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ.” (1 Peter 2:5). The gospel as preached by Paul and the other apostles is the foundation on which their converts were built into the spiritual temple— the church. Some expositors object to this interpretation, saying that those who are parts of the building could not act as agents in laying the founda­tion; but they rested on it even while they laid it.and prophets,—The New Testament prophets were a dis­tinct class of inspired teachers to make known the will of God after it had been revealed through the apostles.[It is fitting that the following should be said in reference to the apostles, as exercising authority, and entitled to be received in that representative character with which the Lord had endowed them. The promises of the Lord unto Peter certainly imply an apostolic office and function: “ I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven” (Matthew 16:19); and later on to the whole group of apostles, he said: “ These things have I spoken unto you, while yet abiding with you. But the Comforter, even the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring to your remembrance all that I said unto you” (John 14:25-26); on the day he ascended to heaven, he said: “ Behold, I send forth the promise of my Father upon you: but tarry ye in the city, until ye be clothed with power from on high” (Luke 24:49); and the power came upon them on the day of Pentecost, following his resurrection when “ they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance.” It is, there­ fore, but the recognition of what had been thus appointed when for the apostles as a body, and for the prophets whose service bore such an intimate relation with their own, a place and func­tion so fundamental is indicated.]Christ Jesus himself being the chief comer stone;—[The cornerstone is a massive stone in which the two lines of the wall at their foundation meet, by which they were bonded together, and on the perfect squareness of which the true direction of the whole walls depended, since the slightest imperfection in the cornerstone would be indefinitely multiplied along the course of the walls.]Ephesians 2:21in whom each several building, fitly framed together,—In Jesus Christ all the buildings formed of both Jews and Gentiles who enter Christ are builded or fitly framed or fitted together, not separated and divided. [This represents an action still going on, namely, that of fitting together the different parts. The growth is both outward and inward, extensive and intensive, in number and in grace.]groweth into a holy temple in the Lord;—The church is one, the manifestations of it are many— the local bodies of Christ. The local bodies are manifestations of the Spirit dwelling in and controlling men in the flesh. They are the holy temples of God on earth; they are the dwelling places of God. They are the most sacred bodies on earth. More precious and sacred with God than was the fleshly body of his Son. It is the greatest of sacrilege to change, modify, or mutilate that body— strip it of its God-given functions and bestow them upon another body of human make. It is the highest of crimes to make it subserve human-made bodies.Ephesians 2:22in whom ye also are builded together for a habitation of God in the Spirit.—Christians are builded together in Christ, for a habitation, a dwelling place of God on earth. He dwells in this holy habitation in the person of the Spirit. The church is a spiritual body, embracing all the spirits in harmony with God in heaven and on earth. It manifests on earth as the souls of men inhabiting earthly bodies are brought into spiritual oneness with God, and so separate their bodies from the corrupt ways and organizations of men into bodies controlled by the Spirit of God. The New Testament clearly recognizes each separate congre­gation as the body of Christ. So that God through his Spirit dwells in each distinct and separate church. The church is the body of Christ in the community in which it is situated. It is not a foot in Corinth, an arm in Ephesus, an eye in Philippi, an ear in Antioch. But each was a complete integral body of Christ composed of all the different members needed to make up his body. Take the church at Jerusalem. It was in existence before any other church. Was it not the body of Christ when it was the only church on earth? Did the planting of another church take from it any of its parts, any of its functions, despoil it of its integralism and completeness as a body of Christ? Certainly not. What about the church? My conviction is that he possessed within himself all the elements of a church of Christ when no other churches were in reach of him, and the multiplication of the seed or the word of God in him would produce a church of God wherever he went, and the same is true of every child of God. A child of God in a strange land has only to worship God him­self, multiply the word of God in the hearts of others and the result is a church of the living God, complete in itself without reference to any other organization in the world. If you should ask: “ Would it not be a monstrosity for Christ to be the head of so many different bodies?” Not more so than for God to be present in all places at one time. "THE EPISTLE TO THE " Chapter Two IN THE CHAPTER 1) To consider the riches of God's grace toward sinners, how we are saved by grace through faith 2) To understand the Gentiles' condition outside of Christ, the effect Jesus' death had on the Law, and what Gentiles can now become in Christ SUMMARY Having expressed his desire that his readers might know the exceeding greatness of God's power toward those who believe (1:19), Paul reminds them of how they had been dead in sin but made alive together with Christ. Indeed, they were raised and made to sit together with Christ in the heavenly places, that God might show even more riches of His grace in the ages to come. All this God did by His love, grace, and mercy. While it involved their faith, it did not involve any works whereby one could boast. The end result is that they have been created in Christ to walk in good works, as God planned beforehand (Ephesians 2:1-10). Paul also wants them to remember how far they have come as Gentiles, courtesy of Jesus Christ. Once strangers from the promises made to Israel and without God in the world, they can now draw near through the blood of Jesus. By His death on the cross Jesus abolished the law of commandments which separated Jews and Gentiles, and has reconciled them both to God in one body. The Gentiles can therefore be fellow-citizens and members of God's family; they are also part of that grand temple being built upon the foundation of the apostles and prophets with Jesus as the cornerstone, in which they serve as a habitation of God in the Spirit (Ephesians 2:11-22). OUTLINE I. RAISED AND SEATED ON THE THRONE (Ephesians 2:1-10) A. OUR OUTSIDE OF CHRIST (Ephesians 2:1-3)1. Dead in trespasses and sins (1) 2. Walking according to the course of the world and the devil (Ephesians 2:2) 3. Fulfilling the desires of the flesh and mind, by nature the children of wrath (Ephesians 2:3) B. MADE ALIVE WITH CHRIST (Ephesians 2:4-10) 1. God made us alive together with Christ (Ephesians 2:4-5) a. By virtue of His mercy and great love b. Even when dead in trespasses c. By His grace we have been saved 2. God raised us with Christ (Ephesians 2:6-7) a. Made to sit with Him in heavenly places b. That in ages to come God might show the exceeding riches of His grace 3. Saved by grace through faith (Ephesians 2:8-9) a. Not of ourselves, it is the gift of God b. Not of works, lest any man should boast 4. We are thus God's workmanship (Ephesians 2:10) a. Created in Christ Jesus for good works b. Created to walk in good works which God prepared beforehand II. AND SET INTO THE TEMPLE (Ephesians 2:11-22) A. THE ' "WITHOUT" CHRIST (Ephesians 2:11-12) 1. Aliens from the commonwealth of Israel 2. Strangers from the covenants of promise 3. Having no hope and without God in the world B. THE ' "THROUGH" CHRIST (Ephesians 2:13-18) 1. Made near by the blood of Christ (Ephesians 2:13) 2. Can now be "one body" with the Jews, because... a. Jesus has made Jew and Gentile both one, breaking down the wall of division between them (Ephesians 2:14) b. Jesus abolished in His flesh the law of commandments contained in ordinances that had separated them (Ephesians 2:15) c. Jesus now reconciles them both to God in one body through the cross (Ephesians 2:16) d. Jesus preached peace to those afar off and those near (Ephesians 2:17) 3. Can now have access by one Spirit to the Father (Ephesians 2:18) C. THE ' "IN" CHRIST (Ephesians 2:19-22) 1. They are now "fellow citizens with the saints" (Ephesians 2:19) 2. They are now "members of the household of God" (Ephesians 2:19) 3. They are now part of "a holy temple in the Lord" (Ephesians 2:20-22) a. Built upon a foundation of the apostles and prophets, with Jesus the cornerstone b. Joined together and growing as a holy temple, a habitation of God in the Spirit REVIEW FOR THE CHAPTER 1) What are the main points of this chapter? - Raised and seated on the throne (Ephesians 2:1-10) - Reconciled and set into the temple (Ephesians 2:11-22) 2) What was our condition outside of Christ? (Ephesians 2:1-3) - Dead in trespasses and sins - Walking according to the course of this world and the devil - Fulfilling the desires of the flesh and mind, by nature the children of wrath 3) What motivated God to save us? (Ephesians 2:4) - His rich mercy and great love 4) What did God do, even though we were dead in trespasses? How? (Ephesians 2:5) - Made us alive together with Christ - By grace 5) What else has He done? Why? (Ephesians 2:6-7) - Raised us up together, and made us sit together in heavenly places with Christ - To show the riches of His grace and kindness toward us in Christ in the ages to come 6) Upon what basis have we been saved? Upon what basis have we not been saved? (Ephesians 2:8-9) - By grace through faith, as the gift of God - Not of ourselves or of works, lest anyone should boast 7) What are we now in Christ Jesus? For what purpose? (Ephesians 2:10) - God's workmanship - Created in Christ Jesus to walk in good works which God prepared beforehand 8) What was the Gentiles' condition outside of Christ? (Ephesians 2:11-12) - Aliens from the commonwealth of Israel - Strangers from the covenants of promise - Having no hope, without God in the world 9) What has Christ done through His blood? (Ephesians 2:13) - Those who once were far off are now brought near 10) How has Jesus become "our peace" through His death on the cross?(Ephesians 2:14-17) - By breaking down the middle wall of partition between Jew and Gentile - By abolishing in His flesh the law of commandments contained in ordinances that had separated Jew and Gentile - By reconciling them both to God in one body - By preaching peace to those afar off (Gentile) and those near (Jew) 11) What do we both have through Christ? (Ephesians 2:18) - Access by one Spirit to the Father 12) What can Gentiles now become because of what Christ has done? (Ephesians 2:19) - Fellow citizens with the saints - Members of the household of God 13) Upon what are we being built? (Ephesians 2:20) - The foundation of the apostles and prophets, with Christ as the chief cornerstone 14) What kind of building are we? For what purpose? (Ephesians 2:21-22) - A holy temple in the Lord - To be a habitation of God in the Spirit Ephesians 2:1. Hath he quickened is in the Greek text in verse 5, and the King James translators have inserted the words in this verse to clarify the thought. To quicken means to make alive, whether used figuratively or literally. It is in the former sense here as the last part of the verse indicates, for the Ephesians had been dead in sins, which is a figurative phrase. When two things are separated they are dead to each other. Hence when men are living in sin they are separated from God, for sin cannot have any connection with Him. (See Isaiah 59:2.) This is the same kind of death and life that Jesus meant in John 5:25, which will be noticed further in verse 5. Ephesians 2:2. Absolute sinless perfection does not exist in any man (1 John 1:8), but to walk in sin which is referred to here means to lead a life whose general practice is one of sin. Such a walk was done by the Ephesians prior to their obedience to the Gospel. Such a life is according to the course of this world, which means that when a man lives daily in sin he is "running true to form" for those following the ways of the world. Prince . . . the air. Many of the words of human language have their origin in the opinions of the people using the language. Thayer says in connection with this place: "in the air, i. e., the devil, the prince of the demons that according to Jewish opinion fill the realm of the air." Paul recognizes this popular impression and uses it to describe the former manner of life that was practiced by the Ephe-sians. The spirit means the spirit of the evil prince, who is considered as the leader of all who are living in sin. Children of disobedience. The first word is from Hums and is used figuratively; it is explained by Thayer to mean, "one who is connected with or belongs to a thing by any kind of close relationship." Before the Ephesians became Christians, their life as a whole was one of disobedience against the law of righteousness. Such a life would produce a class of offspring (children) of like character, hence Paul calls them children of disobedience. Ephesians 2:3. The pronoun whom refers to the children of disobelience who are mentioned in the preceding verse. Conversation is from , which Thayer defines, "to conduct one's self, behave one's self, live." So the term means the Ephesians formerly behaved themselves after the manner of disobedient children. The apostle specifies by saying it was the desires and lusts of the flesh that they were gratifying. By nature the children of wrath. By following the desires of their fleshly nature they did wrong, and that threatened them with the wrath of God. Ephesians 2:4. Rich in mercy. Riches do not consist solely in the amount of one's possessions, but also in the character of them. The richness of God's mercy was indicated by the kind of love with which He regarded mankind while in the bondage of sin. This is the same thought that is the outstanding subject of the familiar but underestimated verse in John 3:16, where the word "so" has reference to the kind of love God had for the world. Ephesians 2:5. The first part of this verse is explained at verse 1, and the reader is requested to see that place again. This verse adds the information that the quickening is done with Christ, which means that it is through Him that we are made free from sin (Romans 6:11). By grace are ye saved. This may be understood by the meaning of the second word. See the comments at 1 Corinthians 1:3. Ephesians 2:6. Places is not in the original as a separate word; it is explained at chapter 1:3. The association of Christians with each other in the church of Christ is heavenly, because the entire arrangement originated in Heaven. Ephesians 2:7. Ages often is used in the sense of eras or dispensations, but it is here more general and only means that "in the years to come," etc. Through the years, God was to show how rich is His grace in the form of kindness, and it was all to be accomplished through Christ Jesus. Ephesians 2:8. The matter of being saved involves two parties; the one being saved, and the one doing the saving. God is the latter and is indicated by the word grace; man is the former and is represented by the word faith. Since grace is the unmerited favor of God (see comments at 1 Corinthians 1:3), it includes the entire plan of salvation as far as the Lord's part is concerned. Faith. is on the part of man, and it includes all of the things a man must do to prove his faith. Not of yourselves. Man could not have provided any plan whereby he could be saved. It is the gift of God. The subject under consideration is salvation, therefore it is the gift of God. A father might promise his son an automobile on condition that he work for him long enough to plant a crop. No boy can earn such an article in a few weeks, therefore the car would rightfully be considered a gift. Likewise, a lifetime of service to God could not merit eternal life, and therefore it will truly be the gift from God. Ephesians 2:9. Not of works. See the illustration in the preceding paragraph drawn from a father and his son. The merits of our work for Christ would never have obtained salvation for us; had they done so, then man could have boasted that he had earned his salvation by what he had done. Ephesians 2:10. Workmanship is from POIEMA, which Thayer defines, "that which has been made." When a man makes a piece of mechanism, he does so with the intention of getting certain things done with it, and he so forms it that it will be equipped to turn out such work. When it is accomplished, the mechanism would not be entitled to any credit for the work, for its maker has formed it for that particular production. Likewise the good works a Christian may perform are but the products that God had in mind when He created or formed him in the great Assembly Plant, the Lord Jesus Christ. The word ordain has such a great variety of meanings that I request the reader to see the complete definition of it at John 15:16, in the first volume of the New Testament Commentary. In our verse it is defined, "To prepare before, to make ready beforehand." It means that God in his wisdom foresaw what would be the best kind of works for His children to follow, and so prepared a plan in His Son whereby they would be furnished with all the necessary equipment for such work. Ephesians 2:11. Gentiles in the flesh denotes that the Ephesians were in the class of mankind that was distinguished from the Jews, and that the distinction was a fleshly one. Called circumcision. This rite was the fleshly mark that designated the classification as to which nation a man belonged. Hence the terms circumcision and un-circumcision were used to identify Jews and Gentiles. Ephesians 2:12. At that time means the time before the Gospel Dispensation was brought into the world. Without Christ because the Patriarchal Dispensation did not specifically show any connection with Him, even though the spiritual benefits which God bestowed upon the faithful members of that dispensation, were done in view of the part that Christ was to play in the salvation of any man in any age. The Gentiles were aliens or foreigners from the commonwealth, nation or government, of Israel or the Jews. Strangers is from XENOS which Thayer defines, "without knowledge of, without a share in." Although the promises made to Abraham applied to the Gentiles (since Christ was to bless all nations), yet it was not known to them, hence in that sense they were strangers to the promise of Christ. Having no hope as far as the commonwealth or government of Israel was concerned. Without God is from ATHEOS; it is the origin of our English word "atheist." The Gentiles were without God as far as the provisions of the law of Moses were concerned, in the same sense that they were without Christ as explained earlier in this paragraph. Ephesians 2:13. The ones far off were the Ephesians and all other Gentiles; they were far off as far as the Jewish Dispensation was concerned. Made nigh by the blood of Christ. This Is said in contrast with the animal sacrifices that were offered under the Mosiac system, which were done for the benefit of the Jews only. It also is in contrast with the sacrifices that were offered upon the family altars under the Patriarchal Dispensation. It is to be understood that those sacrifices which were made under both the former dispensations, gave to the members thereof the favor of God, including the forgiveness of sins. But that was because God knew that the blood of Christ was to flow at the cross as a ransom, to make good the pledge of forgiveness that He had made to every Jew or Patriarch when he had performed his duty at the proper place of sacrifice. This is clearly shown in Hebrews 9:15, which the reader should see in connection with the present verse. Ephesians 2:14. He is our peace. The first word is a pronoun that stands for Christ, and the third is one that means the Jews and Gentiles. These two groups had been separated religiously by the partition wall of the Mosaic law which was given for the Jews only. This wall was removed by cancelling the religious function of the Jewish system, and giving a new one through Christ, adapted to the needs of Jews and Gentiles. Ephesians 2:15. In his flesh refers to the crucifixion of Christ, whereby He nailed the old law to the cross and opened the way for the new law of the Gospel. Paul explains enmity to mean the "ceremonial" ordinances and commandments, which kept the Jews and Gentiles separated religiously. Twain means the two nations just mentioned, and one new man is a figurative name for the church, in which all men of every nation may be united in Christ. Ephesians 2:16. The original word for reconcile is defined by Thayer, "to reconcile completely," and he explains it to mean, "to bring back to a former state of harmony." A significant word is "back," which indicates that a state of harmony had existed before. That is true, for man was at peace with God until Satan persuaded him to sin. That separated him from God and made it necessary for something to be done before he could be received into the divine favor again. The one body is the church (chapter 1:22,23), and the death on the cross made it possible for both Jews and Gentiles to serve God in one religious system. Slain the enmity. (Enmity is explained at verse 15.) Ephesians 2:17. Jesus did this preaching through the apostles first, and then by other devoted evangelists. The peace applies to the relationship of mankind in general to God, and the Jews and Gentiles to each other, who had been separated by the Mosaic law. Far off were Gentiles and nigh were the Jews; explained at verse 13. Ephesians 2:18. Him means Christ and both denotes Jews and Gentiles. Access means the privilege of approaching the Father to receive the divine favors. By one Spirit. The Holy Spirit gave the apostles their instruction for setting up the church, and also to fill that body (the church) as a divine Guest (the original form for Ghost). The same apostles were also enabled to furnish the members of the church the necessary information for their service to God, including their access or approach to Him for his favors. Ephesians 2:19. Strangers and foreigners means the same as "aliens" and "strangers" as explained in verse 12. Fellowcitizens means they are all citizens of the same government. This government is composed of saints which means those who have been made righteous by obedience to the Gospel, and it is called a household because the group called the church is regarded as a great family of God and Christ. Ephesians 2:20. Foundation of the apostles and prophets. It has been thought by some that these prophets were those of the Old Testament, who prophesied the coming of the church. It is true they did make such predictions, and in that figurative manner could be referred to in connection with the church when thinking of the basis of truth upon which the divine institution was founded. However, Paul declares these prophets were a part of the foundation itself, hence they were the spiritually-gifted prophets that the church contained in the first century. This is specifically stated in Acts 13:1 and 1 Corinthians 12:28. That these prophets in the church were among those who received spiritual gifts is declared in Ephesians 4:8-11. Chief corner stone is from the one Greek word AKROGO-NIAIOS which Thayer defines, "placed at the extreme corner." He also gives the historical information, "For as the corner-stone holds together two walls, so Christ joins together as Christians, into one body dedicated to God, those who were formerly Jews and Gentiles." Ephesians 2:21. Most of the buildings in old times were built of stones, and Paul is using such as an illustration of the church. Fitly framed together. We generally think of wooden buildings only as being "framed," whereas the church is here likened to a stene structure. The three words in italics are from one Greek word which Thayer defines, "to join closely together." The statement means that all of the building, composed of both Jews and Gentiles, is fitted into the structure of which Christ is the binding stone at the corner. Such a building becomes a holy temple in (or on behalf of) the Lord. Ephesians 2:22. Every building is erected for some special purpose. This divine structure is no exception, and the present verse tells us the purpose. It is the dwelling place of God on the earth. Not that He is dwelling in it personally, for in that sense God dwells only in Heaven (Acts 7:48-49); but He dwells in the church through the Spirit, or in a spiritual sense. (See 1 Peter 2:5.) David Lipscomb Commentary On Ephesians 3Eph 3:1 For this cause I Paul,—[Paul having finished his por­traiture of the church, consisting of Jews and Gentiles, built up harmoniously in Christ and constituting the habitation of the indwelling Spirit, offers a prayer that they may arise to a full apprehension of the blessed privileges of which they have been made partakers. Accordingly he begins, “ For this cause I Paul”— but having gone so far, he enters on a digression, relating to himself and his office as an apostle, which continues through thirteen verses, at the conclusion of which he resumes with the same words—“ For this cause I”— and concludes the sentence with “ I bow my knees unto the Father.” (Verse 14).]the prisoner of Christ Jesus—The phrase is dwelt upon with an emphasis, explained by Paul’ s conviction that his bonds tended “ unto the progress of the gospel,” by showing the victorious power of God’ s word and grace to triumph over captivity and the danger of death. When he calls himself the prisoner of Christ Jesus, he represents the Lord’ s own will, as ordaining his captivity and for his own transcendent purpose of good, making him “ an ambassador in chains” (Ephesians 6:20) and these “ the bonds of the gospel” (Philemon 1:13); and “ for because of the hope of Israel I am bound with this chain” (Acts 28:20). Hence in the passage before us Paul speaks of his captivity as a special proof of the reality of his mission, and a new step in its progress; and appeals to it accordingly, just as he closes one of his epistles: “ Remember my bonds.” (Colossians 4:18). The whole idea is a striking instance of faith turning all things to good to them that love God. (Romans 8:28).in behalf of you Gentiles,—This was literally true of the origin of his captivity, proceeding as it did from the jealousy of the Jews, excited by the admission of the Gentiles into the church without requiring them to be circumcised and keep the law. But the reference is not to be limited to this. Paul regards the cap­tivity as only one incident in a mission sending him entirely to the Gentiles. (Acts 21:21; Romans 11:13; Galatians 2:9). And he did not forget that the suspicion of his having taken an Ephesian named Trophimus into the temple with him created the popular disturbance that led to his capture and his final appeal to Caesar, his journey to Rome, and his imprisonment in that city.Ephesians 3:2if so be that ye have heard—This does not express a doubt whether they heard it or not, for he takes it for granted that they had. He had informed them and it would not be inconsistent with usage to say, “‘ if so be that ye have heard,” as alluding to a well- known fact, and as referring to it in the way of calling them to self-scrutiny as to the time when they heard it and the person from whom they heard it.of the dispensation of that grace of God which was given me to you-ward;—The Lord had called Paul to preach the gospel to the Gentiles. (Acts 9:15). This he called the dispensation to youward. God had committed the work of preaching to the Gentiles to Paul as the chief worker and teacher, as he had that of preaching to the Jews to Peter. (Galatians 2:9). [By grace is meant the favor whereby Paul was constituted the apostle of the Gentiles. Deeply though he felt his being sent away from preach­ing to his countrymen (Acts 22:18), he took kindly to the new sphere allotted to him, and magnified his ministry (Romans 11:13).]Ephesians 3:3how that by revelation was made known unto me the mys­tery, as I wrote before in few words,—Christ revealed the pur­pose to Paul when he first called him, saying: “ To this end have I appeared unto thee, to appoint thee a minister and a witness both of the things wherein thou hast seen me, and of the things wherein I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom I send thee, to open their eyes, that they may turn from darkness to light and from the power of Satan unto God, that they may receive remission of sins and an inherit­ance among them that are sanctified by faith in me.” (Acts 26:16-18). [Of this Paul had already told them “ in few words.” (Ephesians 1:9-10; Ephesians 2:18). He was not indebted for his knowledge of the gospel to the instruction of others. Hence he says: “ For I make known to you, brethren, as touching the gospel which was preached by me, that it is not after man. For neither did I receive it from man, nor was I taught it, but it came to me through revelation of Jesus Christ.” (Galatians 1:11-12). As the apostles were witnesses, their knowledge must be direct and not founded on hearsay. This was one of the indispensable qualifica­tions for the apostleship.]Ephesians 3:4whereby, when ye read, ye can perceive my understanding in the mystery of Christ;—The reception of the Gentiles on an equality with the Jews is the mystery of Christ. A mystery was something unrevealed. When they read what he had told them in this epistle, they had his knowledge concerning the mystery. When it was once revealed, it was no longer a mystery. The term mystery as here used does not mean something difficult to be un­derstood or incomprehensible, but something unrevealed, how­ever simple it might be. [What Paul had written respecting the calling of the Gentiles in the preceding chapter was an indication of his knowledge of the whole plan of salvation, here designated as “ the mystery of Christ,” which includes far more than the truth that the Gentiles were “ fellow-partakers of the promise in Christ Jesus through the gospel.” ]Ephesians 3:5which in other generations was not made known unto the sons of men,—This truth of the reception of the Gentiles had not been known unto the sons of men, through the ages from Abraham to the coming of Jesus Christ. It had been foretold to Abraham and to various prophets that the blessings in the seed of Abraham should be to all nations, but always in a way that they did not understand.as it hath now been revealed unto his holy apostles and prophets—It has now been revealed to them, as plainly and fully as it was to the apostles and prophets by the Holy Spirit who guided them. They were directed to go forward and preach to the Gentiles and receive them in such manner that they could not fail to see and understand what was meant. This direction and revelation was given to Peter at the house of Cornelius (Acts 10:34-35; Acts 11:18), and to Paul and Barnabas (Acts 15:12), and has been made known to the whole church at the apos­tolic council at Jerusalem (Acts 15:12-29).in the Spirit;—[The source of the revelation is here indi­cated. Jesus promised to send the Spirit to guide the apostles into all the truth. (John 16:13). The things of Christ, pre-eminently such things are here in question, he should declare unto them. It is precisely of this that Paul is now speaking.]Ephesians 3:6to wit, that the Gentiles are fellow-heirs,—Fellow heirs with the Jews as saints, and belonging to the family of God. They have the same right to the inheritance as the Jews. The inherit­ance is all the benefits of the covenant of grace; the knowledge of the truth, justification, adoption, and sanctification; the in­dwelling of the Spirit, and life everlasting.and fellow-members of the body,—[They are constituent por­tions of the body— the church; as nearly related to him, and as much partakers of his life as their Jewish brethren.]and fellow-partakers of the promise—They were members of the same body, incorporated in it as believers; they shared the same privileges, summed up in the phrase “ the promise.”in Christ Jesus—They do not get this blessing by becoming Jews, but directly as Gentiles; and they became fellow heirs, fel­low members, and fellow partakers in Christ Jesus, enjoying all privileges in him, in a state of union and fellowship with him.through the gospel,—To this state they were invited and admitted through the gospel; by receiving the glad tidings they entered on the blessings. (Romans 10:15-18). This statement of religious equality between Jews and Gentiles is strong, clear, and complete. Hence the apostle enlarges on the dignity and im­portance of preaching the gospel.Ephesians 3:7whereof I was made a minister,—He did not gradually grow up to the office, but became, at a given time and place, a minister. This is his service; the work for which he is engaged and to which he is bound to devote himself.according to the gift of that grace of God which was given me according to the working of his power.—[The work­ing of God’ s power is described as the measure of the gift of his grace. In fact, what is a gift in its source is “ the working of his power” in its actual nature. In the whole of this passage, however, the chief emphasis is laid not on the spiritual power, but on the freedom of God’ s gift to Paul of his high privilege of preaching the mystery of the gospel to the Gentiles.]Ephesians 3:8 Unto me, who am less than the least of all saints,—Paul felt his unworthiness because he had persecuted the church. He says: “ For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God." (1 Corinthians 15:9), and “ Though I was before a blasphemer, and a persecutor, and injurious: howbeit I obtained mercy, because I did it ignorantly in unbelief.” (1 Timothy 1:13). So he felt his unworthi­ness as the least of all the saints on account of the course he had pursued.was this grace given, to preach unto the Gentiles the un­searchable riches of Christ;—He felt that it was a matter of special grace that he was permitted to preach the gospel with its blessings that were past finding out, through labor and toil and suffering, for which favor he was always grateful. [The thought of his having such riches to offer to all made him regard his office as most glorious, raised him far above the point of view from which the world would despise it, and filled him with adoring gratitude to God for having conferred it on him.]Ephesians 3:9and to make all men see what is the dispensation of the mystery—The reception of the Gentiles carried with it the revelation of the glorious purpose God had always of redeeming man from sin and rescuing the world from the rule of the evil one and the ruin brought upon it; of purging it of all evil, and bring­ing it back to more than its pristine relations to God and the universe. The redemption of the Gentiles was the significant step in the work. The mystery had been entrusted to Paul that he might make it known.which for ages hath been hid in God who created all things;—[In these words is a recognition of that sovereignty in God based upon the fact that all things owe their origin to him, by virtue of which he not only of right appoints events “ according to the good pleasure of his will” (Ephesians 1:5), but times their fulfillment as his infinite wisdom sees in all respects fitting and right, and appoints the agent through whom the proclamation of a truth of such magnitude requires.]Ephesians 3:10to the intent that now unto the principalities and the powers—By principalities and powers is meant the angelic being in their several orders of beings. The now of the passage suggests the fact that what had once “ been hid in God has now,” the time for its revelation having arrived, “ been revealed.”in the heavenly places—The heavenly places are those occu­pied by angels. But as angels not only dwell in heaven, are “ all ministering spirits, sent forth to do service for the sake of them that shall inherit salvation” (Hebrews 1:14), the places from which they are being taught the manifold wisdom of God are partly in heaven and partly in the regions of our atmosphere. Whatever their places are, their places are heavenly, and one thing that makes them so is the fact that they are learning through the church which they serve the manifold wisdom of God.might be made known—[In this Paul passes on to consider the manifestation of God in Christ brought to the knowledge of angels who are described as desiring “ to look into” (1 Peter 1:12) the consummation of the gospel mystery. In the same sense the apostles, in their ministration of the gospel, are said to be “ made a spectacle unto the world, /+both to angels and men” (1 Corinthians 4:9), and Christians are encouraged in their warfare against sin by knowing that they “ are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels” (Hebrews 12:22). The angels are, therefore, represented to us as not only ministering to the church of Christ, but learning from its existence and fortune more and more of the wisdom of God. Hence we gain a glimpse of a more than world-wide purpose in the supreme manifestation of God’ s mercy in Christ fulfilled towards higher orders of God’ s rational creatures, aiding even them in progress towards the knowledge of God in Christ Jesus, which is life eternal. This view of angels as our fellow learners in the school of Christ accords well with the wide sweep of thought characteristic of this epistle, literally gathering up all things in Christ.]through the church the manifold wisdom of God,—To the extent that through the church with its blessings to both Jews and Gentiles, the manifold, or many-sided, wisdom of God might be made known, as it is unfolded in the working of his church on earth.Ephesians 3:11according to the eternal purpose which he purposed in Christ Jesus our Lord:—These things were all developed in the church, according to the purpose of God. He proposed to bring them about in and through Christ from the beginning of the world, when Christ was a lamb slain from the foundation of the world, but manifested in these last days.Ephesians 3:12in whom we have boldness and access in confidence through our faith in him.—Faith in Christ secures the access and gives the boldness to come to God as his children; because we have such a high priest, it is said: “ Let us therefore draw near with boldness unto the throne of grace, that we may receive mercy, and may find grace to help us in time of need.” (Hebrews 4:16). Faith in Christ gives boldness to come to God. Ephesians 3:13 Wherefore I ask that ye may not faint at my tribulations for you, which are your glory.—Because of the boldness that faith gives he desired that they faint not— be not discouraged and cast down on account of the imprisonment, persecutions, and suf­ferings that he endured for their sake. [His confidence in Christ emboldened him to make this request, for he is sure that Christ is able to make them also brave.]Ephesians 3:14 For this cause—[The sentence begins in 3: 1 and inter­rupted at verse 2 is now taken up again. The ideas which came to expression, which were expressed in 2-13, are no doubt in view in some measure. The thought of the new relations into which the Ephesians had been brought by grace toward God and toward the Jews— the reconciliation of the cross, peace effected where once there was only enmity, the peace given in the household of God— gave Paul cause for prayer in their behalf.]I bow my knees unto the Father,—He prays the Father of our Lord Jesus Christ that they faint not, be not cast down, and give up their faith in Christ. The bowing of the knees was so universally the accompaniment of prayer that to bow the knees meant to pray. [This was an emphatic way of denoting prayer; but not incidental, occasional prayer, inspired by some passing feeling; the attitude, “ bow my knees,” denotes deliberate prayer (Daniel 6:10), making a business of approaching God with rever­ence and godly fear.]Ephesians 3:15from whom, every family in heaven and on earth is named,—The whole family— servants, angels, the spirits of just men made perfect in heaven, and Christians on the earth— are one family named from the head and Father, God, as the human family takes its name from the head and father of the family.Ephesians 3:16that he would grant you, according to the riches of his glory,—[It is not his power to the exclusion of his mercy, nor his mercy to the exclusion of his power, but it is everything in God that renders him glorious, the proper object of adoration. The apostle prays that God would deal with his people according to the plenitude of his grace and power, which constitutes his glory and makes him to his creatures the source of all good.]that ye may be strengthened with power—[To be powerfully strengthened so as to bear trials; to perform duties, to glorify his name.]through his Spirit in the inward man;—The inner man is the spiritual man as distinguished from the outer or fleshly man. This is strengthened by the Spirit of God, that it may be able to stand in the trials and temptations, to which it is subjected. The Spirit increases their strength by their feeding on the sincere milk of the word, or on the pure teachings of the Holy Spirit. “ We all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit.” (2 Corinthians 3:18). The Spirit gives strength and growth to the spiritual man, after he has entered into the body of Christ, or the church of God. Again, Paul says: “ Not by works done in righteousness, which we did ourselves, but according to his mercy he saved us, through the washing of regeneration and renewing of the Holy Spirit, which he poured out upon us richly, through Jesus Christ our Saviour.” (Titus 3:5-6). They were washed from their past sins; then in their Christian life they were continually renewed, made stronger by the Holy Spirit giving strength at every step they take in the way marked out by the Holy Spirit through the word given to guide them, and so they were saved. It is very hurtful for one to think that he can receive the help of the Spirit without taking the word of the Spirit into the heart. The Spirit gave the law, dwells in the law, and imparts his blessings through the law.Ephesians 3:17that Christ may dwell in your hearts through faith;—The Spirit strengthens the inner man by causing Christ to dwell in the heart through faith. Christ is the bread of life, the manna that came down from heaven. He is food to the heart, or spiritual man, as bread is food and brings strength to the outward or fleshly man. The great truths concerning Jesus— his spirit, his life, his self-denial— are taken into the soul through faith. On this spiritual food the soul feeds, and is made strong. Paul states the thought in other words: “ For this cause we also, since the day we heard it, do not cease to pray and make request for you, that ye may be filled with the knowledge of his will in all spiritual wisdom and understanding, to walk worthily of the Lord unto all pleasing, bearing fruit in every good work, and increasing in the knowledge of God; strengthened with all power, according to the might of his glory, unto all patience and long-suffering with joy.” (Colossians 1:9-11). Every Christian’ s heart is a temple in which Jesus dwells by faith. When Christ dwells in our hearts he in his works, teachings, sufferings, and character, is in our thoughts, feelings, shapes the life, directs the purposes of our hearts and moulds the character.[The indwelling of Christ in us is not like that of a man who, dwelling in a house, is nevertheless in no sense identified with it. No; his indwelling is a possession of our hearts that is truly divine, quickening and penetrating their innermost being with his life. The Father strengthens us inwardly with might by his Spirit, so that the Spirit animates our will and brings it, like the will of Jesus, into entire sympathy with his own. The result is that our heart then, like the heart of Jesus, bows before him in humility and surrender; ourife seeks only his honor; and our whole soul thrills with desire and love for Jesus Christ. The inward renewal makes the heart fit to be a dwelling place of the Lord.]to the end that ye, being rooted—The result of taking Christ into the heart is that he becomes rooted and grounded in love and in the faith of the Lord Jesus Christ. [Rooted and grounded are two conceptions— one borrowed from the process of nature, and the other from architectural art A tree and a house are the material objects which are used to express a spiritual thought. The idea implied in rooted is of striking down deeper and spread­ing wider into the soil. We cast our affections down into the character and the being of God; we wind them about his attri­butes; we strike them into his promises; we drive them deep into his faithfulness. Thus the roots of our affections lie. They take up, they drink in the nature of the love of God in which they live; to it they are always assimilating themselves.]and grounded—By grounded is meant the firm basis on which the children of God ultimately rest.in love,—[This is not itself the root or foundation (for this is Jesus Christ himself), but the condition under which growth takes place. The roots of a man’ s faith and hope must penetrate, not inward into the love which he exercises, but outward into the love which is exercised toward him. The roots of a tree grow, not upward into the tree itself, but into an independent soil which at once supports its weight and nourishes its life. In like manner a Christian’ s faith does not lean and live upon any­thing within himself; it goes out and draws all its support from God’ s love to sinners in the gospel of his Son.]Ephesians 3:18may be strong to apprehend—He prays that they might apprehend that which is beyond the apprehension of men, and to know that which is past knowledge, that the love of Christ has shown to the world to lift up and redeem man. [It takes strong faith to apprehend the love of God. The spiritual realities are “ things which eye saw not, and ear heard not, and which entered not into the heart of man.” (1 Corinthians 2:9). The exercise of faith is for him of similar quality to the vigorous use of the mind, when he is striving with all his force to master some difficult problem that confronts him. He recognizes that the love of God is hidden and elusive, that it can be “ laid hold of” only by strenu­ous effort. The condition of the vigorous exercise of faith is for him to remember that the Lord said it is the pure in heart who see (Matthew 5:8); the eye that is single is full of light (Matthew 6:22); and that it is the doing the will of God that yields knowledge of the teaching (John 7:17). If we are to know the love that is above us, it will be through the experience of love within us.]with all the saints—[A saint, as here used, is one whose mental conception, whose capacity for thought, has become so quickened and enlarged as to enable him to realize that holiness is necessary to link him to all saints. The knowledge of the love of Jesus Christ depends on our purity of thought and life. God does not allow us to be satisfied with anything less than perfect holiness, so we continue our efforts in spite of failure. The word of God is severe in its demands; but though it is a sharp sword, that cuts down and lays bare the deepest motives hidden in the heart, it is with the deepest motive of love.]what is the breadth—[The love of Christ is as broad as the necessities of the world and as the expanse of the nations of earth. It embraces all men— both Jews and Gentiles— and of all ages of the world. “ Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste of death for every man.” (Hebrews 2:9). The great salvation is as free as the air and the sunlight. Jesus unfolded the breadth and comprehensiveness of his love when he told the people of (Nazareth that he had been sent to preach the good tidings to the poor, proclaim release to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, and proclaim the acceptable year of the Lord. (Luke 4:18).]and length—[To what length will the love of Christ go? “ Jesus knowing that his hour was come that he should depart out of this world unto the Father, having loved his own that were in the world, he loved them unto the end.” (John 13:1). “ Greater love hath no man than this, that a man lay down his life for his friends. Ye are my friends, if ye do the things which I command you.” (John 15:13-14). Paul, in giving encouragement to the brethren, said: “ Being confident of this very thing, that he who began a good work in you will perfect it until the day of Jesus Christ.” (Philippians 1:6). Whenever the love of the Lord Jesus Christ begins a work he never lays it down till he can say, “ It is finished.” ]and height—[Love’ s aim always determines its height. The height of the Lord’ s love was: “ Father, I desire that they also whom thou hast given me be with me where I am, that they may behold my glory, which thou hast given me.” (John 17:24). It is the supreme desire of his love that his disciples should share his glory, and sit with him “ in heavenly places,” and partake with him in all the fullness of grace.]and depth,—[The love of Christ is as profound as the utter­most of human sin and wretchedness. It is vast and measureless, it has gone down far deeper than the lowest depths of human sin. The vilest wretch who crawls the earth today, if in faith and re­pentance he turns away from his sin and wickedness, may have the everlasting arms beneath him.]Ephesians 3:19 to know the love of Christ which passeth knowledge,—Man’ s knowing, in the sense of taking into the heart, and letting the love of Christ rest and rule in him, helps to fill the soul with the fullness of God.that ye may be filled unto all the fulness of God.—To be filled with the fullness of God is to take him into our hearts, as the temple of God that he may make his abode there, and mould and control our whole being. [This clause should be taken as dependent, not merely on the clause immediately preceding, but on the whole sentence. It describes the final and glorious conse­quence of the indwelling of Christ in the heart— being filled with grace “ unto all the fulness of God.” The meaning is more clearly seen in the fuller expression: “ Till we all attain unto the unity of the faith, and of the knowledge of the Son of God, unto a full- grown man, unto the measure of the stature of the fulness of Christ.” (Ephesians 4:13). It is simply perfect conformation to the image of him in whom “ dwelleth all the fulness of the Godhead bodily” (Colossians 2:9), and whose fullness is therefore “ the fulness of God,” manifesting all the attributes of the divine nature. The process is thus described: “ But we all, with unveiled face be­holding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory” (2 Corinthians 3:18), its consummation in: “ Beloved, now are we children of God, and it is not yet made manifest what we shall be. We know that, if he shall be manifested, we shall be like him; for we shall see him even as he is.” (1 John 3:2). And the following completes the climax: “ For our citizenship is in heaven; whence also we wait for a Saviour, the Lord Jesus Christ; who shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory, according to the working whereby he is able even to subject all things unto himself.” (Philippians 3:20-21). When Christ dwells in the heart, we have love perfecting the faith which roots the life in him, a thoughtful knowledge, entering by degrees into the unsearchable riches of his love to us; and the filling the soul, itself weak and empty, up to the perfection of likeness to him, so renewing and deepening through all time and eternity the image of God in our very being.]Ephesians 3:20 Now unto him that is able to do exceeding abundantly above all that we ask or think,—[In thinking of God it is as if we thought of space— however far our conceptions may travel, there is still infinity beyond. Paul had asked much in this prayer, and thoughts can always travel beyond words, yet the excess of God’ s power beyond both was infinite. The excess is denoted by a double term of abundance, as if the apostle wished to fill our minds with the idea of absolute infinity of the gracious power in God.]according to the power that worketh in us,—This power is none other than the power “ which he wrought in Christ, when he raised him from the dead.” (Ephesians 1:20). The power that is actually at work in us has only to be exerted to confer on us immense spiritual strength; but as infinite as is his capability to help, his power to help us is determined by the nature and manner of those spiritual aspirations and cravings which the power of his grace within us has produced. Unless we desire knowledge he cannot enlighten us. Our spiritual contractedness limits his power to help us.Ephesians 3:21unto him be the glory in the church—The church, being the creation of God’ s love in Christ and the receptacle of his com­municative fullness, is the instrumentality formed for his praise. His worship is a daily tribute to the divine majesty and bounty. The life of her people in the world, her warfare against sin, her ceaseless ministries to human sorrow, and need proclaim the divine goodness, righteousness, and truth. She reflects the light of God’ s glory and makes it shine into the midst of the benighted world. [Nor does the church alone render this praise and honor unto God. The display of God's manifold wisdom in dealing with mankind is drawing the admiration and praise from the celestial world. (Ephesians 3:10). The story of redemption is the theme of endless songs in heaven. All the celestial hosts join in concert with the redeemed from the earth, and swell the chorus of their triumph.]and in Christ Jesus—This denotes that this act of adoration is to be done in immediate connection with the work and person of Christ Jesus; for it is he who has brought about the whole scheme of redemption from which the act of adoration and praise springs.unto all generations for ever and ever.—[This is a cumula­tive expression of great force. This glory is to be given to God during all the ages of time and eternity. “ His name shall be continued as long as the sun: and men shall be blessed in him.” (Psalms 72:17). “ I will make thy name to be remembered in all generations: therefore shall the peoples give thee thanks for ever and ever.” (Psalms 45:17). The stream of time rolls on world without end, but the glory is to continue throughout all the ages of eternity. “ Unto him that sitteth on the throne, and unto the Lamb, be the blessing, and the honor, and the glory, and the dominion, for ever and ever.” (Revelation 5:13).]Amen.—This word is used for the purpose of adopting as one’ s own what has just been said. The word is limited to the religious atmosphere, being on human lips, an expression of faith that God holds the thing true, or will or can make it true. "THE EPISTLE TO THE " Chapter Three IN THE CHAPTER 1) To understand the "mystery" so long hidden that is now revealed, and the role of the church 2) To examine Paul's prayer for the Ephesians' enablement, what it means for us today SUMMARY In this chapter Paul reminds his readers of God's grace that has been shown him regarding the revelation of the "mystery". By reading what he had written earlier, they would understand how the "mystery" pertained to Gentiles becoming fellow heirs in Christ, and Paul felt privileged to preach among the Gentiles what for ages had been hidden. Knowing that what he did was part of God's eternal purpose in Christ to make His manifold wisdom known by the church, he asked his brethren not to be discouraged by any tribulations he experienced on their behalf (Ephesians 3:1-13). The chapter also contains Paul's second prayer for the Ephesians. He prays for their enablement, that the Father would strengthen them by His Spirit, that Christ might dwell in their hearts through faith, that they be able to know the love of Christ which passes knowledge, and so be filled with all the fullness of God. He concludes his prayer and this chapter by ascribing that glory be given to God in the church by Jesus Christ for all eternity (Ephesians 3:14-21). OUTLINE I. THE OF THE MYSTERY (Ephesians 3:1-13) A. A MYSTERY ONCE HIDDEN, NOW (Ephesians 3:1-7)1. Interrupting himself, Paul makes mention of God's grace (1-2) a. A measure of grace given to him b. Given for the benefit of his readers 2. That by revelation God made known to Paul the "mystery" (Ephesians 3:3-4) a. Concerning which he wrote previously b. Which as they read, they will understand his knowledge in the mystery of Christ 3. A "mystery" once hidden, but now revealed (Ephesians 3:5) a. In other ages it was not made known to men b. But has now been revealed 1) By the Spirit 2) To God's holy apostles and prophets 4. The "mystery" involved the Gentiles (Ephesians 3:6) a. That they should be fellow heirs, of the same body b. That they should be partakers of God's promise through the gospel 5. Paul's role as a minister of this "mystery" was a gift from God (Ephesians 3:7) a. A gift of God's grace b. A gift given to him by the effective working of God's power B. PAUL'S TASK AS A OF THIS "MYSTERY" (Ephesians 3:8-13) 1. To preach among the Gentiles the unsearchable riches of Christ (Ephesians 3:8) a. Even though he was "less than the least of all the saints" b. Yet this grace was given to him 2. To make all see what is the fellowship of the mystery (Ephesians 3:9-13) a. Which from the beginning was hidden in God who created all things b. But with the intention of now making God's wisdom known 1) Made known by the church 2) Made known to principalities and powers in heavenly places c. According to God's eternal purpose which He fulfilled in Christ Jesus 1) In whom we have boldness and confident access through faith in Him 2) For which Paul does not want them to lose heart over his tribulations in their behalf, which was for their glory II. PAUL'S SECOND PRAYER: FOR THEIR (Ephesians 3:14-21) A. HIS (Ephesians 3:14-15)1. In view of God's grace to the Gentiles, Paul bows his knees in prayer (Ephesians 3:14 a) 2. He addresses the Father of our Lord Jesus Christ, from whom the whole family in heaven and earth is named (Ephesians 3:14-15) B. HIS (Ephesians 3:16-19)1. That they would be strengthened by the Spirit of God (Ephesians 3:16-17) a. According to the riches of His glory b. With might through His Spirit in the inner man c. So Christ may dwell in their hearts through faith 2. That they might comprehend the love of Christ (18-19a) a. Being rooted and grounded in love b. To know the love of Christ which passes knowledge 3. That they might be filled with all the fullness of God (Ephesians 3:19 b) C. HIS (Ephesians 3:20-21) 1. Glory to God, for what He is able to do! (Ephesians 3:20) a. Able to do exceedingly abundantly above all that we ask or think b. According to the power that works in us 2. Glory to God, in the church! (Ephesians 3:21) a. By Christ Jesus b. Throughout all ages, world without end REVIEW FOR THE CHAPTER 1) What are the main points of this chapter?- The revelation of the mystery (Ephesians 3:1-13) - Paul's second prayer: for their enablement (Ephesians 3:14-21) 2) How does Paul identify himself as he begins this chapter? (Ephesians 3:1)- As the prisoner of Jesus Christ for the Gentiles 3) What dispensation, or measure, of grace was shown by God toward Paul? (Ephesians 3:2-3)- That by revelation God made known to him the "mystery" 4) What did Paul say we can have by reading what he had written? (Ephesians 3:3-4)- We can understand his knowledge in the mystery of Christ 5) What does Paul reveal concerning the revelation of this mystery? (Ephesians 3:5)- In other ages it was not made known, but has now been revealed by the Spirit to His holy apostles and prophets 6) What is the "mystery" that has now been revealed? (Ephesians 3:6)- That Gentiles should be fellow heirs, of the same body, and partakers of His promise through the gospel 7) Though viewing himself as "less than the least of all the saints", what gracious task was given to Paul? (Ephesians 3:8-9)- To preach among the Gentiles the unsearchable riches of Christ - To make all see with is the fellowship of the mystery which was hidden from the beginning 8) What was the intent for proclaiming the revelation of this mystery? (Ephesians 3:10)- That the manifold wisdom of God might be made known by the church to principalities and powers in the heavenly places 9) According to what was all this being done? (Ephesians 3:11)- The eternal purpose or plan which God accomplished in Christ Jesus 10) What has Christ therefore made possible for us? (Ephesians 3:12)- Boldness and access to God with confidence through faith in Him 11) In view of God's grace given to Paul, what does he therefore ask?(Ephesians 3:14) - For them not to lose heart over his tribulations on their behalf 12) In Paul's second prayer for the Ephesians, for what does he ask?(Ephesians 3:14-19) - That they would be strengthened by the Spirit of God - That they might comprehend the love of Christ - That they might be filled with all the fullness of God 13) What does Paul say God is able to do? How? (Ephesians 3:20)- Exceeding abundantly above all that we ask or think - According to the power that works in us 14) In what entity does Paul seek to ascribe glory to God? How? For how long? (Ephesians 3:21)- In the church - By Christ Jesus - Throughout all ages, world without end Ephesians 3:1. For this cause means as if Paul said, "in view of what I have told you concerning what God has done for us through Christ," etc. What the apostle intends to say for this cause, he does not mention until he gets to verse 14 which begins with the same three words, where he goes on and completes the thought he has in mind. All the other verses from these first three words at the beginning of the chapter through verse 13, are put in as explanatory information. As Paul was writing this epistle he was actually a prisoner in Rome, and it was brought about by his preaching the Gospel to these and other Gentiles. (See Acts 21:33 Acts 28:17 Acts 28:20; Ephesians 6:20.) Christ hal taken possession of Paul or "apprehended" him for the very purpose of doing such work and receiving such treatment (Acts 9:16 Acts 26:16-18; Philippians 3:12). Ephesians 3:2. If ye have heard has the sense of saying, "I take it for granted ye have heard," etc., yet Paul considers it well to give them further information on the important subject. Dispensation is defined in Thayer's lexicon, "the management, oversight, administration, of others' property; the office of a manager or overseer, stewardship." The phrase means that the apostle had been given charge of administrating the grace or favor of God unto the Gentiles. Ephesians 3:3. According to the lexicon, the word revelation means "a disclosure of truth, instruction, concerning divine things before unknown--especially relating to the Christian salvation--given to the soul by God himself, or by the ascended Christ." An outstanding thought in the meaning of the word is that the communication was done by addressing the intelligence of the apostle, and not by some impression made upon his emotions. By this intellectual method, God made known to Paul the truths of the Gospel, that he might be able to tell them to the Ephe-sians and others. It is called a mystery because that word merely means anything not known, whether that be something that is complicated or simple in its nature. (See the definition of the word at chapter 1:9.) Wrote afore refers to chapter 1:9 and 2:11-13, where the apostle wrote about the call of the Gentiles to share in the benefits of the Gospel. Ephesians 3:4. Whereby denotes that when the brethren would read what Paul had written, they also might understand his knowledge of the subject. All that Paul or any other inspired writer knew of the Gospel was what had been revealed to them through the Holy Spirit. Therefore, when an uninspired man reads what has been thus written, he may have the same knowledge of the subject as does the inspired writer. This completely disproves the notion that people today cannot understand the Bible when they read it unless they have some miraculous assistance of the Spirit. Ephesians 3:5. The promise made to Abraham in Genesis 12:3 Genesis 22:18 really meant that both Jews and Gentiles were to 6e blessed by the Gospel of Christ. That same truth was repeated in various forms by many writers in the Old Testament. But the system as a whole was never revealed by them, hence Paul here declares that it was not made known to men in those years as it is now revealed by the Spirit. That revelation was made through the services of the apostles and prophets. (See the comments on chapter 2:20.) Ephesians 3:6. This verse states the specific feature of the Gospel that was not realized by the people in Old Testament times, namely, that the Gentiles were to be placed on an equal footing with the Jews in the Gospel. Ephesians 3:7. Whereof refers to the Gospel of which Paul was made a minister. This word is from , and it is elsewhere translated "deacon." Thay-er's general definition is, "one who executes the commands of another, especially of a master; a servant, attendant, minister." The word does not necessarily denote an official, and when it is so used, the connection in which it is found will determine it so. In the present verse it has a special apppli-cation because it refers to Paul who was an inspired apostle, and possessed with that measure of the Holy Spirit that enabled him to execute his official position. Such is the meaning of effectual working of his [God's] power. Ephesians 3:8. Less than the least is described by both Thayer and Robinson as a double comparison that is permitted on the principle of what today is called "poetic license." Paul uses it for the sake of emphasis, to describe his feeling of unworthiness in being entrusted with the Gospel. He regards it a great honor to be selected by the Lord to be the one to preach the Gospel to the Gentiles, who had for generations past been "aliens from the commonwealth of Israel." Unsearchable is defined in Thayer's lexicon, "that cannot be traced out, that cannot be comprehended." It is the riches of Christ that is unsearchable, not the terms on which a man may obtain them. A person could completely understand all of the conditions on which he would obtain possession of a fine automobile, without fully realizing all the wonderful perfection of its mechanism. Ephesians 3:9. The mystery again is the truth that the Gospel was to be given to the world for the benefit of both Jews and Gentiles. Fellowship means the mutual enjoyment of all nations in their equal relationship to Christ as their Saviour. Been hid in God/is the same thought that is expressed by verse 5. Created all things by Jesus Christ. This was true of the creation of the material world (John 1:1-3), but it is true also that all spiritual blessing are provided through Him. (Colossians 1:16.) Ephesians 3:10. To the intent denotes that God's intention in keeping the "mystery" hid through the past ages, was to let it be made known by the church. Heavenly places is from , which Thayer defines at this place, "the heavenly regions," and then explains his definition to mean, "heaven itself, the abode of God and angels." It is true that men in various ranks on earth were kept uninformed as to the complete system of righteousness to be brought into the world through Christ (Luke 10:24), who would be benefitted by the fuller revelation. But even the angels in Heaven also were not given the information notwithstanding their desire to know about it. (See 1 Peter 1:12.) Might be known is a verb and comes from the Greek word GNORIZO, which Thayer defines, "to make known." Manifold wisdom of God denotes that the many items of wisdom that God had in store for the world, were to be made known by the church. This wisdom includes all the religious instruction that mankind needs for proper service to God. He kept the full plan for such instruction from men and angels for four thousand years, in order that it might fully be made known by the church. It is the height of folly, therefore, for men to think they can establish educational and other organizations that can give this information "better than the church." Any human organization that pretends to give spiritual or moral benefits to man, is an infringement upon the exclusive rights of the church, for which God was making preparations through the centuries, and which He finally established through the blood of his Son. Ephesians 3:11. Eternal is from AION, which means age or ages. Throughout the ages since the beginning of the world, God was planning for the complete plan of redemption for man, and that planning is here called the eternal purpose. It was to be perfected through Christ Jesus, who was promised to Abraham (Genesis 12:3 Genesis 22:18). Ephesians 3:12. In whom refers to Christ, who was foreordained of God to be the one through whom this eternal purpose was to be accomplished. Boldness does not mean a spirit of self-importance, but a feeling of abiding faith because of one's confidence in Christ. This confidence is produced by our faith in Him, and it bids us enjoy access to the Father through the Son. Ephesians 3:13. To faint means to falter or become downhearted. Paul bids the brethren not to become thus affected over his tribulations caused by being a prisoner at Rome. Which is your glory. It should be regarded as an honor to be the brethren of a man whose faith causes him to keep cheerful under such conditions. The disciples in Acts 5:41 rejoiced in the honor of suffering such treatment because of their service to Christ. Ephesians 3:14. For this cause. This phrase is commented upon at length in the first verse of the chapter; please read that again. The apostle now proceeds to tell what he will do on the basis of the wonderful story of Jesus as just described in the foregoing verses. Bow my knees is mentioned incidentally as far as the posture of the body is concerned. We know it is not intended as a binding example for general practice, thus disfavoring other positions of the body while in prayer. Such a theory would contradict too many instances where prayer was offered while in some other position, and where the prayer is recorded in a favorable connection. In Matthew 26:39 Jesus "fell on his face" and prayed; the publican's prayer was acceptable though he prayed "standing" in Luke 18:13; Jesus gave thanks while sitting (Luke 22:14-17). The validity of prayer depends upon the condition of the heart and not the position of the body; a hypocrite could pray as well in one position as another. God is again called the Father of Christ, which disproves the foolish notion that God and Christ are the same person. Ephesians 3:15. Of is from EK, which means the source or authority by which the naming is done; that source is mentioned in the preceding verse, namely, the Father of our Lord Jesus Christ. Family in heaven and earth includes saints on earth and angels in Heaven. (See comments on chapter 1:10.) As to what name or names are meant is not the question. The point in this verse Is that a father of a family has the right to name the members of it. That truth rules out all of the multitude of names that have been applied by men to the professed children of God. Ephesians 3:16. This verse begins the prayer that Paul proposed to offer to the Father. According to the riches of his glory. It would not be reasonable to ask a favor of anyone that is greater than the possessions of that person. The glory of God is so rich that Paul is encouraged to ask for enough of it to strengthen his brethren. God does his favors for the members of the divine family by the agency of the Spirit that fills the church. This is for the benefit of the inner man, which means the spiritual being, which can be affected only by spiritual help. Ephesians 3:17. With two or three exceptions, the word heart in the King James Version comes from the Greek word KARDIA, and it is not translated by any other word, which occurs 158 times in the New Testament. I shall quote Thayer's various definitions of the original, which will give the reader a fair view of the range that it covers: "The heart; the vigor and sense of physical life; the soul or mind, as it is the fountain and seat of the thoughts, passions, desires, appetites, affections, purposes, endeavors; of the understanding, the faculty and seat of intelligence; of the soul so far forth as it is affected and stirred in a bad way or good, or of the soul as the seat of the sensibilities, affections, emotions, desires, appetites, passions; the middle or central or inmost part of any thing, even though inanimate." In this quotation I have copied only the words in italics, which means they are the direct definitions of the author of the lexicon. In this vast list of definitions, the reader can see just two real general meanings of the heart as used in the New Testament, namely, the literal or fleshly as one, and the mental or spiritual as the other. The one to be taken in each given case must be determined by the connection in which it is used. Since Christ does not dwell literally or personally in any place on earth today, we know this verse does not use the heart in the fleshly or literal sense. This is also shown to be correct by the phrase by faith which Paul uses. Faith comes by hearing the word of God (Romans 10:17), and when a man receives that word into his heart, he has the teaching of Jesus constantly with him, which is the meaning of the apostle's thought that He is to dwell in your hearts by faith. Rooted and grounded. There is virtually not much difference between these words, and they could well be used interchangeably. In a techincal sense, the first means for a plant to take deep root, and that will give it a solid groundwork as a basis from which to make its growth. The soil in which this rooting is to take place is love--the love of God and Christ for this "plant" that was predicted in Ezekiel 34:29. With such ever-fertile soil from which to grow, this divine plant is prepared to bring forth much fruit for the Keeper of the vineyard. Ephesians 3:18. Comprehend is from a word that has different shades of meaning. In the present instance the first two definitions of Thayer are the most appropriate. "1. to lay hold of so as to make one's own, to obtain, attain to. 2. to seize upon, take possession of." Our word, therefore, does not mean that the human mind may fully know all about the greatness o$ God's loving system, but that it can take full possession of it under the terms that are offered by the Lord. The reader should see the comments on the word "un-searchable" in verse 8. With all saints (or Christians) means that no parti ality is shown by Christ for any portion of His followers, but each has the same privileges to enjoy the great love exhibited in the Gospel. All solids have only three dimensions literally, so that depth and height would be the same. However, in the illustration Paul is thinking of a building which is the divine structure. Its length and breadth are important because it takes in the entire territory of human existence, both Jews and Gentiles. And its height signifies that it towers above all other institutions in dignity and efficiency. Also its depth means that its foundation is laid deep, even down to the rock of truth. Ephesians 3:19. To know . . . which passeth knowledge may seem to be a contradiction, but it will be clear in the light of the comments on the preceding verse and those on verse 8. The love of Christ is indeed so great that it surpasses all human knowledge. However, that need not prevent man from having some knowledge of it. Filled with all the fulness is a phrase so formed for the purpose of emphasis. When a man complies with the terms of salvation, he becomes the possessor of all that God has provided for him in this life. There is nothing lacking in his spiritual needs (Colossians 2:10), even though he does not fully understand all its divine greatness. Ephesians 3:20. This verse should be regarded as an inspired comment on Romans 8:26, as they mean virtually the same thing. It does not say that God will do for us all that we ask, for He knows better than we what is good for us. The thought is that God is able to do whatever He deems best; also, God will even do us such favors in a better form than we are able to express it. Power is from DUNAMIS, one of the strongest words in the Greek language for the thought of might or ability. That power is used by the Lord as he answers our prayers, and it is in us or on our behalf. Ephesians 3:21. The pronoun him stands for God, whose name is mentioned in verse 19. Glory is from DOXA, which occurs about 163 times in the Greek New Testament, and is rendered by "glory" 144 times. The outstanding definition in Thayer's lexicon as it applies to God, is expressed by the three words, "praise, honor, glory." Men are expected to honor God, but they are not left to follow their own devices in offering honor to Him. Unless they proceed in the way that God has directed, their pretensions of honor will not be recognized by Him. It is stated by the apostle that the glory (or honor and praise) that is offered to God is to be done in the church. This decree rules out all other attempts, devised by man. Even admitting that the show rf honor performed by men outside the church are as expressive as any that are done in the church, yet it will not be accepted because He has ruled that it must be done through the divine organization. This is in agreement with the divine purpose that all religious instruction must be done by the church (verse 10). The further stipulation that the glorying must be done by Christ Jesus is not done arbitrarily, but is logically necessary if it is to be done in the church, for chapter 1:22 declares that Christ was given to be head over all things to the church. Therefore, anything that is done in the church is done by Christ Jesus, and vice versa. Throughout all ages. There are men who teach that the church was sufficient for the Lord's purposes in the beginning of the era, but that modern conditions make it necessary for new methods to be 'med. This italicized phrase disproves that heresy, for it declares the honor given to God in the church must be so done throughout all ages. As a matter of further emphasis Paul adds world without end which is the same as saying "to the end of the world." Amen is explained at Matthew 5:18 in volume 1 of the New Testament Commentary. David Lipscomb Commentary On Ephesians 4Ephesians 4:1I therefore,—Because God had provided for them such an abundant salvation and had given them full liberty to use all the means of grace.the prisoner in the Lord,—He was a prisoner because he was in the Lord and for his sake. It was as a Christian and the cause of Christ that he suffered bonds. He speaks as a prisoner not to excite sympathy, nor merely to add weight to his exhorta­tion, but rather as exulting that he was counted worthy to suffer for Christ’ s sake.beseech you to walk worthily of the calling wherewith ye were called,—They had been called to a higher life, calling or walk, as servants of God. When a man by faith enters into Christ Jesus (Galatians 3:26), he accepts the call of God to live the life of Jesus Christ, to obey the will of God, and walk according to the precepts he laid down. [The true grace in the heart must show itself by true devotion to the Lord in the life.]Ephesians 4:2with all lowliness—This is a low estimate of one’ s self, founded on the consciousness of guilt and weakness, and a conse­quent disposition to be low, unnoticed, and unpraised.and meekness,—There is a natural connection between humility and meekness, and therefore they are here joined to­gether as in so many other places. Meekness is that unresisting, uncomplaining disposition of mind which enables us to bear with­out irritation or resentment the faults and injuries of others. It lays hold on the sovereign will of God as our supreme good, and delights in absolutely and perfectly conforming itself thereto.with longsuffering,—[This is an attendant of the Christian walk closely connected with the other two, but introduced by itself. It means not taking swift vengeance, not inflicting speedy punishment. It is meekness towards the sins of others, and the more difficult to exercise because justice seems at times to be against it. It is prompted by recalling that we were called when sinners, that all of our privileges are proofs of God’ s long-suffer­ing.]forbearing one another—[This defines the walk still further, but is in reality a vicarious setting forth of how long-suffering is exhibited.]in love;—[Love is an all-inclusive affection, embracing not only every other affection proper to its object, but all that is proper to be done to its object; for love spontaneously seeks to please its object, so in the case of men to God, it is the native well-spring of a voluntary obedience. It is, besides, the most personal of all affections. One may fear an event, one may hope an event, one may rejoice in an event; but one can love only a person. It is the tenderest, and most unselfish, the most divine of all affec­tions.]Ephesians 4:3giving diligence to keep the unity of the Spirit—Christians are to give diligence to stand one in the teachings of the Spirit, to be united in walking according to his instructions. There were Jews and Gentiles in the church, and they were to maintain peace among themselves. Complete and perfect oneness in spirit, in heart, and in one body all springing from the oneness of God in the hearts of all, is the purpose and end of the gospel of Christ among men. The spirit that promotes unity and harmony among men comes from God. Unity and harmony of action are im­possible in a way not provided by God. The unity is gained and maintained by doing the will of God. It requires no negotia­tions or arrangements among men to unite them as one in Christ. If we are in Christ, we cannot help being one with all who are in Christ. All in Christ are one with him and in him. Nothing can keep two persons in Christ separated. They will flow together. Christ came to remove all division walls and hindering causes and make of the many families and nations of earth one new man in Christ All human teachings, inventions, and institutions are occasions of discord, stumbling, and division. To divide the spiritual body of Christ is as cruel a crime against God and man as it was to pierce the fleshly body of Jesus with the spear. The hearts of those who add human inventions are not right in the sight of God. The example of perfectness before God that we are to follow is that of Jesus who had no will save to do the will of him that sent him, and to finish his work.in the bond of peace.—They were to live in accord under the teaching of the Spirit and maintain peace among themselves. The state of mind and heart that inspired the unity of the body is the gentle, long-suffering, forbearing spirit that keeps down strife and divisions in the body, crushes out selfishness, sordid spirit of the flesh, and makes each seek not his own but another’ s good. The spirit that bears patiently, suffering for well-doing, is the one that is well-pleasing to God, and the one that promotes the unity and harmony of the body of Christ.Ephesians 4:4 There is one body,—The church of the Lord Jesus Christ, in which his Spirit dwells. It is the one spiritual body of the Lord Jesus Christ. The church at Ephesus was the body of Christ at that place.and one Spirit,—There is but one Spirit to give life, to guide, and direct that one body. The body animated and guided by the one Spirit cannot be divided. It must be a unit.even as also ye were called in one hope of your calling;—There is one calling to follow Jesus Christ, and one hope of the home in heaven as a result of that calling.Ephesians 4:5one Lord,—This one Lord is Jesus Christ, crucified, buried, risen, exalted, and invested with supreme authority in heaven and on earth. To the Jews out of every nation, Peter declared: “ Let all the house of Israel therefore know assuredly, that God hath made him both Lord and Christ, this Jesus whom ye crucified.” (Acts 2:36). To the Gentiles, also, Peter preached him as “ Lord of all” ; and “ to him bear all the prophets witness, that through his name every one that believeth on him shall receive remission of sins.” (Acts 10:36; Acts 10:43). Thus the door of faith was opened to the Gentiles, as it had been to the Jews, into one and the same kingdom under one and the same Lord. Hence Paul emphasized the fact that “ there is no distinction between Jew and Greek: for the same Lord is Lord of all, and is rich unto all that call upon him.” (Romans 10:12). As Lord of all, he “ is on the right hand of God, having gone into heaven; angels and authorities and powers being made subject unto him.” (1 Peter 3:22).one faith,—One living, life-giving faith that works by love, and is made perfect by these works; that purifies the heart and fits it for a true temple of God, “ a habitation of God in the Spirit.” Only those whose faith is regulated by the word of God and whose purposes and daily life are conformed to the will of God can be one in Christ. This oneness must be a spiritual and practical oneness, not simply an assent of the mind to the truths of God. Oneness with and in Christ is the only source of spiritual and divine power. The great need of the church today is divine presence and spiritual power. This can be gained only by a closer walk with God; a more perfect conformity of the lives, the feelings, purposes, and life of professed Christians to the will and Spirit of God.one baptism,—One burial of him whose heart is purified by faith, who has been crucified with Jesus Christ to sin, that he may rise to walk in newness of life with the risen and glorified Savior.Ephesians 4:6one God and Father of all, who is over all, and through all, and in all.—The Creator, Preserver, and Benefactor of all things, who overrules in, through the universe, and dwells and works in every obedient heart “ both to will and to work, for his good pleasure.” (Philippians 2:13). This perfect and complete unity in the creation, preservation, and direction of the universe and of all the loyal and true subjects of God is given as the strong and irresistible appeal for unity among the children of God, in his body, guided by his Spirit. It is not a plea for denominational union. There were no denominations in the days of Paul. It is an earnest plea for unity and oneness in the congregation of be­lievers in Christ in a given locality in doing the work of God on earth. It is a grievous sin against God for men to destroy the unity of the body of Christ by personal ambition and strife and bickering.Ephesians 4:7 But unto each one of us was the grace given according to the measure of the gift of Christ.—This likely refers to those endowed with spiritual gifts presented in the following verses, and Christ bestowed those gifts or offices as he saw each was gifted to receive and use them. The miraculous gifts did not change the talents, the dispositions, or faculties of those receiv­ing them. They enabled them to work miracles and to know the truth, and the powers bestowed were such as were suited to the talents and dispositions of those to whom they were given.Ephesians 4:8 Wherefore he saith, When he ascended on high,—The giving of these gifts to men was dependent upon his ascending on high, just as he said to his disciples: “ It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I go, I will send him unto you.” (John 16:7).he led captivity captive, and gave gifts unto men.—Captivity refers to death, as death had held dominion over every living thing on earth. Jesus Christ went down into death’ s inner prison, and struggled with the powers of death and hell; bursting asunder the bars of death, and rose a triumphant victor over the power of death and hell. In his triumph he secured man’ s resurrection, and won his crown as King of kings and Lord of lords. By virtue of his victory over death, his angelic convoy, as it approached the city of God, cried: “ Lift up your heads, O ye gates; and be ye lifted up, ye everlasting doors: and the King of glory will come in.” (Psalms 24:7-10). In this glorious ascension, convoyed by an angelic host, he led death a captive, a conquered captive, in his train. Since that day, death reigns not as an unconquered and independent sovereign, but by the permission and subject to the will of its conqueror and captor— Christ the Lord. But the ques­tion arises: “ If death has been conquered by the Lord, is held captive by him, is subject to his will, and reigns by his permis­sion, why does he permit death still to reign over all that is on the earth?”Death is an evil, truly, but not the greatest of evils; sometimes as a result, and must exist as a restrainer, an antidote for greater evils. So death is an evil, but not the greatest evil. Sin is a greater evil than death. Death is the prison house for sinners— the boundary line beyond which no active rebel against God can ever pass. Without, then, the restraining of death, man must have been an eternal sinner. Now, this side of that line he may set God at defiance; he may stiffen his neck and harden his heart. On that side his knee must bow; his stubborn will must flex, and in hell he must pay the fearful penalty of his rebellion against God by submission to its horrors forever.Then death is the prison house of sin. Let sin cease to abound, and death will be destroyed. Would we then seek to destroy death, we must do it by destroying that greater evil which brought death, and still retains it in and over this world— sin is a rebellion against God. Death came into the world, not as the result of the rule and reign of God. When God ruled over the world, and man, the great head over the under creation, maintained his true allegiance to God, his Spirit was the pervading, controlling power of the world, then death was unknown, and only things which administered to man’ s well-being and promoted his happiness. When man turned from obedience to God and transferred the allegiance of the world from God to the devil, then God’ s Spirit no longer dwelt in a kingdom ruled over by the wicked one. But the devil became the ruling, controlling, animating principle in the earth. As a result of this transfer, spiritual death came, and man with his brother engaged in strife, bitterness, wrath, and bloodshed. All the institutions of earth, built by man under this evil spirit, partake of this same spirit, and are subject to the same rule of the evil one.Ephesians 4:9 Now this,—These words introduce an explanatory state­ment of the correctness of the application of the preceding verse.He ascended,—This implies a previous corresponding de­scent, which must be from heaven to earth, as Jesus said: “ And no one hath ascended into heaven, but he that descended out of heaven, even the Son of man, who is in heaven” (John 3:13), and he could not ascend to give gifts to men without previously descending.what is it but that he also descended into the lower parts of the earth?—The reference here is to the Messiah who came to earth from heaven, his original dwelling place, to destroy the power of the devil; to annihilate his kingdoms, cast out the evil spirit inseparable from them; reassert the authority of God, re­establish his rule and kingdom; make his Spirit again the life- giving and pervading influence of this world. When this work is accomplished, death will no longer riot on perishing mortals: those in the bondage of death will rise from their imprisoning graves; bitterness, wrath, strife will cease among men, then shall the prophecy of Isa 11:6-9 be fulfilled. This is to be the result of the reign of the kingdom of God on earth. The fullness of that reign and the rule of that Spirit will usher in the glori­ous millennial morn. Whoever, then, strives to reinstate God’ s authority, God’ s Spirit, God’ s kingdom, and to destroy the au­thority, spirit, dominion, and institutions that have sprung up under the rule of the wicked one, is a coworker with God— with Jesus Christ, who “ also himself in like manner partook of the same; that through death he might bring to nought him that had the power of death, that is, the devil; and might deliver all them who through fear of death were all their lifetime subject to bondage.” (Hebrews 2:14-15). And in destroying the devil with his institutions, and their fruits, he destroys the necessity and the cause of death— destroys death itself.Ephesians 4:10 He that descended is the same also that ascended far above all the heavens, that he might fill all things).—His as­cension was necessary to the completing or finishing the work for which he came into the world— the re-establishing the kingdom of God on earth. He must be crowned the conquering Lord, ere his kingdom could be established, or send the Spirit to guide that kingdom, before proper gifts and appointments upon his subjects, to guide them into all truth, and develop them into the full stature of the Lord.Ephesians 4:11 And he gave some to be apostles;—Here are enumerated the gifts bestowed on the disciples by him when he ascended on high, in the order of the fullness and importance of these gifts. Strictly speaking, the term apostle applies only to the twelve and to Paul. It should be taken here in its strict sense. It is gen­erally agreed that only those are apostles who were commis­sioned by Christ himself; were witnesses of the resurrection, because they had seen the risen Lord (Acts 1:21-22; Acts 22:14-15; Acts 26:16; 1 Corinthians 15:5-8); had a special inspiration (Ephesians 2:20; Ephesians 3:5; John 14:26; John 16:13-16); and that their authority was supreme (Gal. 1 8, 9). [It must be understood that the apostles com­pletely set in order what things were to be taught and practiced by Christians. They left no successors. Their teaching, there­fore, as recorded in the New Testament is the rule of faith and practice, and their institution and example the infallible guide in the order and administration of the church for all time.]and some, prophets;—The prophets were inspired to make known the will of God after it had been revealed to them through the apostles. [Prophets acted and spoke under the extraordinary divine impulse and inspiration, whether in predicting or in teach­ing. Naturally their service accompanied and supplemented that of the apostles and so entitled them to be mentioned in this con­nection. Like that of the apostles, the function of the prophets ceased to be necessary when the foundation had been securely laid.]and some, evangelists;—Evangelists were those who were supplied with the gifts to go into destitute fields to make known the gospel. [They seem to have acted under apostolic direction, and were the missionaries of the time.]and some, pastors and teachers;—Those endowed to feed and teach those already Christians the duties and obligations rest­ing on them as children of God. All these were miraculously endowed, spiritually gifted to perform the work for which they had talent and turn or disposition. These gifts were to endure until the perfect will of God was made known, and were intended to teach the children of God until the scriptures were completed. Then the gifts were to cease.Ephesians 4:12for the perfecting of the saints,—The endowed teachers were given to the church for the purpose of instructing the saints in the full and complete will of God, that they might be perfect in character. The first and highest purpose of God in giving the Spirit to direct and guide man and the object for which the church was established is the perfection of the saints in the spiritual knowledge, that they may make the perfection of their lives the one great leading and absorbing end and aim of their lives.unto the work of ministering,—Here we see the perversion of the meaning of the Spirit, in the use of the term ministering. Preaching is the prominent idea connected with the work of the ministry at the present day. The preacher is the minister. Orig­inally the minister was the individual who performed the most menial and laborious work in the congregation— physical labor for the congregation— who waited upon the sick, fed the hungry, and labored for the relief of sorrow, distress, and the physical ills of the offcast of earth. There are two different words used in the Greek to designate the work of serving and the work of preaching the gospel. Ergon diakonias indicated the work of serving; ergon evangelistes the work of preaching the good news of salvation. The term used here, translated ministering, is the one which designates the work of serving or ministering to the wants of the afflicted— first of the household of faith; secondly, of all the suffering mortals of the earth.unto the building up of the body of Christ:—This is the third end for which Jesus gave the gift of the Spirit. This embraces the teaching necessary to bring men into the church, and to perfect, build up their character and to direct their work after having entered it. These gifts were to direct Christians in perfecting themselves in knowledge and obedience, for the work of caring for the needy and suffering, and for their teaching the gospel of the Son of God; and the Christians, the duties and obligations laid on them. The order of these works should be observed. Enumerations in the Scriptures began with the great­est and ended with the least. The list of the apostles began with Peter and ended with Judas Iscariot. Then the first and most important work of the church is to seek to perfect themselves in the divine knowledge and Christian character. Second, to look after the poor, afflicted, and destitute of the children of God, and then after the preaching of the word and building up of the church. This order of God is effective. We reverse the order, neglect the obligation to perfect the character, and the second lesson, too, and devote our energies to the third and last. We fail of the last because we neglect the first and second. If the saints would perfect their own characters in righteousness and true holiness, and care for the needy and helpless, then convert­ing all possible to be converted would be an easy matter. The work done by these gifts is just the work performed by the word of God after it had come in its fullness.Ephesians 4:13till we all attain unto the unity of the faith, and of the knowledge of the Son of God,—This work of the Spirit was to continue until they came to the oneness of faith through the full knowledge of the Son of God that is necessary to make man perfect in faith. This does not mean that any one individual member is perfect in knowledge or in faith; but the knowledge to this end has been given to the church through one member supplementing the weakness of another, for all members have not the same gifts or works to perform in the church. These gifts were partial; each person was instructed by the gift given to him to do the work for which he was naturally qualified. But the gifts differed as the talents of man differed, so it took all the different gifts to give full instruction.unto a full-grown man, unto the measure of the stature of the fulness of Christ:—When the completed instruction was given, it was collected in the New Testament, as the perfected will of God, and the gifts of the Spirit vanished. The same thing is taught by the following exhortation given by Paul to the Corin­thian church: “ But desire earnestly the greater gifts. And more­over a most excellent way show I unto you.” (1 Corinthians 12:31). The “ most excellent way” he describes as follows: “ Love never faileth: but whether there be prophecies, they shall be done away; whether there be tongues, they shall cease; whether there be knowledge, it shall be done away. For we know in part, and we prophesy in part: but when that which is perfect is come, that which is in part shall be done away.” (1 Corinthians 13:8-10). This clearly teaches that spiritual gifts were partial and temporary in their office, and would cease when the perfect will of God was completed and revealed to man. When that was come the church of Christ would approximate in its workings the work of a com­pleted man in Christ.Ephesians 4:14that we may be no longer children,—The end of the full knowledge of the will of God being made known would be that the servants of God might be no more children. [The word used here and in 1 Corinthians 3:1; 1 Corinthians 13:11; Hebrews 5:13 is a word almost always applied in a bad sense, like our word childish— not to the guilelessness, the trustfulness, or the humility of children, which the Savior emphatically blessed (Matthew 18:2-4), but to their unforeseeing and unthinking impulsiveness. The distinc­tion is marked in these words: “ Brethren, be not children in mind: yet in malice be ye babes, but in mind be men.” (1 Corinthians 14:20). Thus it describes shallowness and crudeness; liability to disturbance and by every external impression from without, so as to be “ everything by turns and nothing very long.” ]tossed to and fro and carried about with every wind of doc­trine,—This sets forth the infinite variety of such influences. The varying wind carries about the waves, or the ship deserted is at the mercy of the waves and wind. Those immature and unstable run after every new teacher; having little knowledge or stability, excitable, dependent on their surroundings, they fall a ready prey to the various teachers of error. The readiness of professed Christians now to follow every new idea or visionary dream that some plausible and pretentious adventurer may bring is discouraging. Yet this evil must have been greater in the days of spiritual gifts, when new revelations were being made, than they are now. Wordy and plausible men would come claiming to be spiritually endowed with new revelations, and the ill-taught and unstable converts were ready to run after anything that might be presented.by the sleight of men, in craftiness, after the wiles of error;—[This emphasizes the dishonesty and trickery of false teaching. Its authors use all the arts of deception to persuade the unstable that their self-made doctrine was the divine truth. It denotes error in practice, a wrong way of life or action. It means a craftiness, furthering the scheming, deceitful art which has for its results the false way of life that strays fatally from the truth.]Ephesians 4:15but speaking truth in love,—Speaking the truth in love is the means of promoting the growth and harmony of the body of Christ. Men are not only brought into the body of Christ through the truth, but their growth and work in the church are promoted through the truth.may grow up in all things into him, who is the head, even Christ;—The Christian, being grounded and rooted in the faith in Christ, who is the head of all things, should move as he directs, just as all the members of the fleshly body move at the will of the head. Christ practiced perfectly what he taught The things he taught were the outgrowth of his own life, so that were we to practice fully the truths he taught, our lives would conform to the life of Christ,Ephesians 4:16from whom all the body fitly framed and knit together—The human body is used to illustrate the church. Jesus is the head, and from him, as the head, the church, as the body, is fitly joined together and compacted by being knit together. The truth is the means that Christ and the Spirit use. Then the body grows up into Christ the head. Just as the human body is con­nected with the head by joints and ligatures, so the spiritual body is united and grows up into the head by spiritual joints. With that head all the members are united.through that which every joint supplieth, according to the working in due measure of each several part, maketh the in­crease of the body unto the building up of itself in love.—By every member working effectually in his place and sphere, they all make increase of the body unto the building up of itself in love. The point is emphasized here that every member has his work to do, his office to fill. By this joint and harmonious work­ing of all the parts, the body grows into the well-proportioned body of Christ, all moved and governed by him as the living head. This union is, of course, a spiritual union, as Christ is Spirit, and the union with him is a spiritual union. The church is a spiritual body. The only manifestation of the church is where the Spirit controls the bodies of men and brings them into obedience to the gospel; so the physical bodies under the control of the Spirit separate themselves from the world as servants of Christ. The apostle says: “ But ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels, to the general assembly and church of the firstborn who are enrolled in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of a new covenant, and to the blood of sprinkling that speaketh better than that of Abel.” (Hebrews 12:22-24). These are the associations into which the entrance into Christ brings man. These are all spirits; the relation is a spiritual one; and when the spirits of men become subjects of this kingdom or members of this body, these spirits control the bodies they inhabit and separate them from the world and bring them into subjection to Jesus Christ. These bodies of men, controlled by the Spirit of God, are the only manifestations of the church visible to men in the flesh. This shows the close relation that the church and every individual member bears to Christ the head. This relation is a spiritual one and is regulated by the Spirit of the head permeating all the members of the body. But the Spirit does this through the truths he presents. Spiritual influences are directed to the spirit of man that thinks, considers, wills, pur­poses, and acts in accord with that will.The evil in the church is that we lay too exclusive stress on certain offices and work, too little in that universal work of each and every member of the body. The welfare and development of the whole body is dependent upon the proper workings of each and every member. In the human body there can be no proxy work. One member cannot do the work of all or any other member without injury to the other members and to the whole body. It is even so in the spiritual body of Christ, Ephesians 4:17 This I say therefore, and testify in the Lord,—[The apostle having in the preceding section taught that Christ had destined his church to perfect conformity to himself, and made provisions for that end, as a natural consequence, solemnly en­joins on those in Christ to live in accordance with this high vocation.]that ye no longer walk as the Gentiles also walk,—[Christ has called into existence and formed a new world. Those who are members of his body are brought into another order of being from that to which they had formerly belonged. They should therefore walk in quite another way— no longer as the Gentiles, for his readers, though Gentiles by birth (Ephesians 2:11), are now of the household of faith— the church of Christ, the “ commonwealth of Israel” (Ephesians 2:12). Though born Gentiles, Paul distinguishes his readers from the Gentiles who were their natural kindred. Where he testified of their walk, he exclaims: “ but ye did not so learn Christ” (Ephesians 4:20), it appears that there were those wearing Christ’ s name and professing to have learned of him who did not thus walk. This indeed he expressly asserts: “ For many walk, of whom I told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: whose end is perdition, whose god is the belly, and whose glory is in their shame, who mind earthly things.” (Philippians 3:18-19). This warn­ing we naturally associate with that given in verse 14. The reckless and unscrupulous teachers against whose seductions he guards the churches of Asia Minor tampered with the morals, as well as with the faith of their disciples, and were drawing them back insidiously to their former habit of life.]in the vanity of their mind,—[After the leading of their own vain and fleshly minds. Christians are to walk after Christ the head, not after the vain efforts of the unconverted heathen to find happiness in the gratification of the depraved lusts. Vanity betokens a waste of the whole rational powers on worthless ob­jects. This is the characteristic of heathenism, even in its most refined forms.]Ephesians 4:18being darkened in their understanding,—Having the un­derstanding so warped and perverted, so overruled by debasing lusts, that they could not understand the true good of the person.ienated from the life of God, because of the ignorance that is in them, because of the hardening of their heart;—They were made averse to the life of God and the complete subjection of their minds to him by the wicked and corrupting lusts. The same causes and effects are presented in the following: “ Because that, knowing God, they glorified him not as God, neither gave thanks; but became vain in their reasonings, and their senseless heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the incorruptible God for the likeness of an image of corruptible man. and of birds, and four-footed beasts, and creeping things.” (Romans 1:21-23). This shows that men esteeming themselves so wise that they can walk without God became fools and gave themselves up to the rule of fleshly lusts.Ephesians 4:19who being past feeling gave themselves up to lascivious­ness,—These lusts dominated all their feelings, directed their thoughts, warped and blinded their minds, perverted their judg­ments, so that they, becoming past feeling and sense of shame or right, gave themselves over to follow the lusts and with greedi­ness run into all lascivious practices. This is the essential result of separation from God. Cut loose from him, man must follow the flesh, and as was said of man before the flood: “ And God saw the earth, and, behold, it was corrupt; for all flesh had cor­rupted their way upon the earth.” (Genesis 6:12).[There is nothing more terrible than the loss of shame. When modesty is no longer felt as an affront, when there fails to rise in the blood and bum upon the cheeks the hot resentment of a wholesome nature against things that are foul, when we grow tolerant and familiar with their presence, we are far down the slopes to hell. It needs only the kindling of passion, or the removal of the checks of circumstances, to complete the descent. The pain that the side of evil gives is a divine shield against it.]to work all uncleanness with greediness.—Insatiable greed, the selfish desire for more, whether in the form of avarice or lust. The business of committing uncleanness moves on in this atmos­phere of unsatisfied greed; the two constantly interact. The intimate connection of avarice and lust is suggested, and the history of those times furnishes many fearful illustrations.Ephesians 4:20 But ye did not so learn Christ;—This intimates that many had come into the church ill-taught, in the truth as Jesus taught it. [To preach Christ is to set him as the object of supreme love and confidence, so to “ learn Christ” does not mean merely to learn his doctrines, but to attain the knowledge of Christ as the Son of God, God in our nature, the holy one of God, the Savior from sin, whom to know is holiness and life. Any one who has thus learned Christ cannot live in darkness and sin. Such knowledge is in its very nature light. When it enters, the mind is refined and purified.]Ephesians 4:21if so be that ye heard him, and were taught in him, even as truth is in Jesus:—In the early church there were very many that were imperfectly taught in the truth of Christ. With no written standard of truth given, men were ill-taught and moved by personal feeling and ambition, taught many things not compatible with the truth, hence in the earliest days of the church sects and parties were more common in proportion to the number of members claiming to follow Jesus than at any other period.Ephesians 4:22that ye put away, as concerning your former manner of life, the old man,—The new life required that they put off the “ old man”— the old manner of life, which was corrupt. [The resistance, the subduing, the absolute overcoming of those sinful propensities and habits, and the abandoning of those sinful acts which are so contrary to the new principles of spiritual life be­gotten through the gospel is the putting off of the “ old man” ; represented here under the figure of laying off an old garment, that another and better one may be put on.]that waxeth corrupt after the lusts of deceit;—The old habit or manner of life which was put off or laid aside was corrupt— sinful through deceitful lusts. The lusts are deceitful because they promise happiness if gratified, when they always bring misery. The man away from God is led by these lusts, and they always work corruption of life and degradation of character and bring misery. Ephesians 4:23and that ye be renewed in the spirit of your mind,—The spirit of the mind is the spirit that directs the mind, which before becoming Christians was under the control of fleshly lusts, seeking happiness only in the gratification of them. Henceforth as Christians the spirit that animates the mind must direct its energies to the elevating of man, doing good, in denying ungod­liness and fleshly lusts, and living soberly, righteously, and godly in this present world, (Titus 2:12).Ephesians 4:24and put on the new man, that after God hath been created in righteousness and holiness of truth.—Jesus Christ was God manifest in the flesh. He was the perfect likeness of God, after which the Christian is to model his life. He came as the final and perfect teacher to prepare man to dwell with God. He gave the precepts that would fit man in character to dwell in his presence. He not only gave the precepts, but he also gave the example in his own life of what they would make of man if perfectly practiced. Christ is the only perfect teacher of earth— he perfectly practiced what he taught, and if perfectly obeyed will make man in life just what Christ was. All the instruction as to how to live was illustrated in his own life. If we will care­fully examine the record of his life, we will not be at a loss to know how to apply them in our own life. When we determine what he would do, we learn what we should do. Hence, Paul said: “ Be ye imitators of me, even as I also am of Christ” (1 Corinthians 11:1); and Peter: “ For hereunto were ye called: because Christ also suffered for you, leaving you an example, that ye should follow his steps” (1 Peter 2:21); and John: “ He that saith he abideth in him ought himself also to walk even as he walked” (1 John 2:6). The precepts, examples, and provisions he gave were all to help man to form the character that will fit him to dwell with God. Man is fitted for union with God only in so far as he follows the teachings of Jesus,Ephesians 4:25 Wherefore, putting away falsehood,—Because we have put on the new man and are to follow the life of Christ, we are to put away all falsehood, misrepresentation, and all deceit. All intentional deceiving is falsehood— lying— whether by speaking falsely, concealing the truth, or by acts misleading others. In our dealings and transactions, we should always seek to maintain a Christian character, a pure, spotless, unsullied integrity. A determination to tell the truth, though it strip us of our property and bring upon us obloquy and shame, is the true characteristic of the Christian. The conduct of Christians should be such as to guarantee unto the world that they will not deceive, conceal, or overreach for the sake of gain, or for some coveted position.speak ye truth each one with his neighbor:—We have com­mon aims and interests, and should be careful to act with frank­ness, candor, and spotless integrity in all our dealings with our fellow men. In our actions we are speaking for Christ, not for ourselves. Christ benefits us just to the extent that he causes us to seek to act at all times as he would have us act.for we are members one of another.—We are members of the same body, have the same interests, and should not deceive one another. While this admonition has special reference to our bearing toward our fellow Christians, it is equally true that we are to be truthful and upright in our dealings with all men. God hates a liar, and he says of all liars, “ their part shall be in the lake that burneth with fire and brimstone; which is the second death.” (Revelation 21:8). It is thought by some that it is strange that Paul should admonish Christians long after their conversion to quit lying and be truthful. The Holy Spirit recognizes things just as they are. But few children of Adam ever attain the divine model of truthfulness, and it requires constant admonition from God and watchfulness on the part of man to be truthful as he should be. I know of no church now to whom, were the Holy Spirit writing, that he would not feel the necessity of warning them to “ put away falsehood, speak ye truth each one with his neighbor.”Ephesians 4:26 Be ye angry, and sin not:—This is not an exhortation to be angry, neither is it a prohibition to be angry. Anger is not necessarily sinful. God is angry with the wicked every day. Christ at times had his heart stirred to its very depths with in­dignation and anger (Mark 3:5), being grieved and angered at the hardness of heart of the people. Oftentimes the Christian is brought face to face with sin, corruption, and crime so iniquitous that it would be a sin not to manifest deep indignation— a holy indignation. But when he becomes so aroused there is great danger of sinning, of rashly doing a wrong that cannot be cor­rected, he must be doubly guarded lest he sin. There is oftentimes more true heroism in the Christian, unseen by man, choking back the rising passion and refusing to give expression to the angry feelings when he has been so provoked and annoyed by those he loves than in performing deeds of great danger that the world calls great. But a feeling of angry indignation that in its first arousing is harmless, or even praiseworthy, by being harbored and kept alive, soon degenerates into malice and hatred which is always exceedingly sinful. There is possibly no more cause of sin and the difficulty in a church than being ignorant of the Lord’ s instructions as to how to control wrath after it is aroused.let not the sun go down upon your wrath:—Let your wrath subside quickly. Wrath cherished soon develops into malice. He who cherishes angry, bitter, or vindictive feelings in his heart toward another will soon come to feel a hatred that will destroy all the pure and holy influences of the soul, and destroy the peace of the bosom in which it dwells, and the happiness of all around.Ephesians 4:27neither give place to the devil.—To cherish anger is to give place to the devil. When angry the devil suggests the cher­ishing of the ill feeling; but we are neither to cherish anger, nor are we to allow him to take advantage of our being angry. The Lord says: “ Resist the devil, and he will flee from you.” (James 4:7). Refuse to follow the evil passions and they will sub­side. If we dally with sin, if we trifle with right, if we indulge and cherish passions that lead to sin, we shall be overtaken in crime and must become the helpless slaves of the devil.Ephesians 4:28 Let him that stole steal no more:—This implies that they had been given to stealing, either before or after their con­version. There is a close relation between lying and stealing. (The world calls only that stealing which is taken under cover of darkness or in secrecy, without a pretext of ownership. God regards and calls the obtaining of what belongs to another by false representation, by concealment of defect, by taking undue advantage, all gaining goods without a fair and just consideration, stealing). Gaining by such unfair means is so common that the world calls it sharpness, shrewdness, etc., but all such names when probed to the bottom indicate dishonesty. The man is shrewd, is sharp, when he studies to take advantage of his fellow men to get more than the just and fair value of his goods, or to get his neighbor’ s goods at less than their value. Every man is entitled to the market value of his goods. People generally regard those thieves only whom the law has convicted of pilfering, and who are generally among the poor and needy. But in the eyes of the Lord he is a thief who takes from another his rightful due. The tradesman who deals in short weights and measures, and over­charges for his wares, is a thief; the servant who does not occupy faithfully in his master’ s service the hours and faculties for which he is paid is a thief; the physician who prolongs his visits to his patient beyond what is necessary in order to get gain is a thief. Are Christians cultivating and practicing that spirit of candor, frankness, and honesty that satisfies the man of the world that he will not be unfairly dealt with, that advantage will not be taken of his ignorance, or that he will be overreached in consequence of necessities, or that the goods that he purchases will be just as represented?but rather let him labor, working with his hands—Instead of making a living by stealth or dishonesty, let him rather work with his hands is the way approved by God. Nothing has a better tendency to make a man moral, honest, and upright in his deportment and character than manual labor for a living. This is frequently commended: “ But we exhort you, brethren, that ye abound more and more; and that ye study to be quiet, and to do your own business, and to work with your hands, even as we charged you.” (1 Thessalonians 4:10-11). “ For even when we were with you, this we commanded you, If any will not work, neither let him eat. For we hear of some that walk among you dis­orderly, that work not at all, but are busybodies. Now them that are such we command and exhort in the Lord Jesus Christ, that with quietness they work, and eat their own bread.” (2 Thessalonians 3:10-12). Laboring with the hands seems to have been regarded by the apostles as an important agent in destroying the disposition, and removing the temptation to steal; in other words, of promoting honesty. A hard-working, industrious man is seldom a dishonest man. A community is usually honest in exact proportion to the number of its citizens who engage regularly in honest, productive labor. Its prosperity is also in the same ratio. When parents educate and train their children to live by manual labor, they start them in the path of honesty. Christians, then, should foster and encourage the members of the church to engage in callings of physical industry. No man or woman can live the Christian life faithfully without some regular industrial calling. Idlers, male and female, have no heritage in the kingdom of God.the thing that is good,—The Christian must confine his labor to the thing that is good. He cannot, without violating the law of the Spirit, engage in any calling whose general results on society are evil. But it must be a calling, the fruits of which are good to humanity. To bring this about, industry and energy, economy and prudence in business are required, and the danger is that, in bringing these to bear on life, we cultivate the love of money and let it become the leading purpose of life and gain the mastery over us. We are to be in the world as strangers and pilgrims, not drinking into the spirit of the world, but into the Spirit of God. Connected with the legitimate calling of life are many things that are hurtful to man. A Christian ought to keep his conscience and his hands clean of all that is connected with or that leads to sin. Any calling or manner of conducting a call­ing of life, the general effect of which is to prevent our children from being trained to seek first the kingdom of God and his righteousness, itself is sinful and unfit for a child of God. Yet there are many Christians, while not wholly denying the faith themselves, who in their anxiety for wealth and honor place them­selves and families in such surroundings that their ruin is almost sure. When parents set a higher value on worldly attainments than on service to God, none see it sooner than their children, and aided as they are by fleshly tendencies of their own natures, and encouraged by the influence of the world, they will more than likely follow the evil course, and, like Lot’ s daughters who married in Sodom, will prefer the associations that lead to de­struction rather than to the pathway that leads to eternal life.that he may have whereof to give to him that hath need.—The Christian is to work industriously and energetically at that which is good, live economically, and save with prudence, and avoid debt and obligations for the future and use his means liber­ally for the relief of the poor and needy, the widow and the fatherless, for in this way he promotes the honor of God.Ephesians 4:29 Let no corrupt speech proceed out of your mouth,—This is an admonition that demands earnest attention from all professed Christians to make sure that no corrupt or impure communication proceed out of their mouths. All conversations that excite and inflame evil thoughts, feelings, and passions are prohibited. Sometimes preachers compromise their character, destroy their influence, and injure the cause of Christ by foolish jesting, blackguardism, and corrupting anecdotes and incidents. The Holy Spirit commands Christians to put away malice, rail­ings, and shameful speaking out of their mouths (Colossians 3:8), and Christ says: “ I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judg­ment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned.” (Matthew 12:36-37). Thus Christ demands of Christians a pure, elevated, and ennobling conversa­tion calculated to administer grace to the hearers.but such as is good for edifying as the need may be,—[The effort to build up must be adapted to the place and time and to the persons whose edification is sought. In other words: “ Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer each one.” (Colossians 4:6).]that it may give grace to them that hear.—[This is the pur­pose of that which has just been commanded, and should be made the purpose of those who obey it, because profitable con­versation is so rare that our social intercourse seldom has such an exalted aim as this.]Ephesians 4:30 And grieve not the Holy Spirit of God,—The Holy Spirit is God’ s medium of communication with man, his representative here on earth. We reach God through the Spirit. Then what pleases God pleases the Spirit; what grieves God grieves the Spirit The prophet says: “ But they rebelled, and grieved his holy Spirit: therefore he was turned to be their enemy, and himself fought against them.” (Isaiah 63:10). The Holy Spirit was in the prophets and through them taught the people the law of God. They refused to hearken to it and rebelled and sinned against him, and God turned and fought against them. Again, referring to the frequent rebellings against Moses, the Holy Spirit, speaking through the Psalmist, said: “ How oft did they rebel against him in the wilderness, and grieve him in the desert!” (Psalms 78:40). They provoked and grieved the Spirit by their frequent murmurings and rebellions against Moses and his law in the journey through the wilderness from Egypt to the land of Canaan. Distrusting his promises and disobeying his commands grieved him and provoked the Lord to destroy them. He says: “ Forty years long was I grieved with that generation, and said, It is a people that do err in their heart, and they have not known my ways: wherefore I swore in my wrath, that they should not enter into my rest.” (Psalms 95:10-11). The Holy Spirit since the ascension of Christ is the representative of God on earth; to grieve God now is to grieve the Holy Spirit. The commands of the Spirit are the commands of God. To violate the commands of the Spirit grieves him. In the passage before us are a number of commands given by the Spirit. Those who violate any of these or any other commands of the Spirit grieve the Spirit as they grieve God by violating a command of God. There is nothing ob­scure in this work of the Spirit of God. He is a person with the peculiarities of action and being acted upon common to other per­sons, modified only by his divine characteristics.in whom ye were sealed—A seal is a sign guaranteeing and confirming a promise, or obligation. To this end the Holy Spirit as an indwelling Comforter to all baptized believers in Christ is given. The influences of the Spirit are exerted through the truth, revealed in the scriptures and confirmed to our faith. All the instructions given by the Spirit to the apostles for the enlighten­ment, guidance, comfort, and help of the world are recorded in the scriptures for the benefit of the world. Hence the apostle says: “ Every scripture inspired of God is also profitable for teach­ing, for reproof, for correction, for instruction which is in right­eousness: that the man of God may be complete, furnished com­pletely unto every good work.” (2 Timothy 3:16-17). It is through the Spirit then in his teachings and guiding power that all Chris­tians are sealed or confirmed until the day of redemption, complete and thorough from the thralldom of sin and the grave. They are sealed men, sealed after their conversion by the bestowal of the Holy Spirit.unto the day of redemption.—The day of redemption refers to the “ second coming of Christ,” as it is called, when he will redeem his people from the bondage of corruption and give them the eternal inheritance in the presence of God.Ephesians 4:31 Let all bitterness,—Bitterness is that frame of mind which willfully retains angry feelings, ready to take offense and liable to break out in anger at any moment.and wrath, and anger,—[These are synonymous words, the former being the passionate outburst of resentment in rage, the latter the settled individual. In these the smoldering bitterness kindles into flame.]and clamor,—Clamor is the loud self-assertion of an angry man, who attempts to make every one hear his grievance. Christians are to be calm and serious. Harsh contentions and strife, brawls, and tumults are to be known among them.and railing,—The railer is the one who carries the war of his tongue into the camp of his enemy, and gives vent to his griev­ance in abuse and insult.be put away from you,—These sins were rife among the heathen; and there may have been some among Paul’ s readers who found it difficult to refrain from their indulgence. Especially was this true when Christians were being subjected to severe persecutions; but they must lay all these aside. Cherished, they ferment and sour in the heart, and destroy one’ s peace of soul. To remember and dwell upon wrongs received is destructive to Christian character.with all malice;—All the sins mentioned are various ex­hibitions of malice— that is, evil-mindedness or malignity. By the law of human nature they rise out of their temper, and react upon it so as to intensify its bitterness, and must be resisted and cast out. This spirit is sensual, and devilish in its influences.Ephesians 4:32and be ye kind one to another, tenderhearted, forgiving each other,—Be kind and helpful to one another, tender­hearted, compassionate, full of mercy, not cherishing vindic­tive feelings, ready to forgive, as God has forgiven you. The kindness and mercy of God to man, his readiness and anxiety to forgive is held up as a model to the Christian. We should be ready and anxious to forgive as God is anxious to forgiveeven as God also in Christ forgave you.—What lesson does this teach? How does God forgive? To forgive is to hold and treat an offender as though he were not guilty. A man cannot hold one as innocent until he repents of his sin, ceases to sin, and corrects his wrongs so far as possible. God cannot forgive sin in this sense so long as man persists in it. God never forgives sin until it is repented. But while man was a sinner God loved him and was so anxious for him to repent, cease to sin, that he might forgive him, that he gave his own Son to die to lead him to repentance. Man ought to hold himself in a forgiving spirit toward those who sin against him. He ought to be anxious for him to repent that he may forgive him. He should do good to him to bring him to repentance. Man ought at all times to cherish the forgiving spirit and be ready to do good to those who sin against him, that he may bring them to repentance."THE EPISTLE TO THE " Chapter Four IN THE CHAPTER 1) To see the importance of walking in unity and purity 2) To appreciate the gifts Christ has given the church for our edification, and the need for each one to do their share SUMMARY Beginning with this chapter and proceeding through the rest of the epistle, Paul exhorts the Ephesians to walk in a manner worthy of their calling. Having described earlier how Jesus attained unity between Jew and Gentile through His death on the cross, Paul now pleads with them to "walk in unity". With humility, gentleness, longsuffering, forbearance and love, they should be diligent to maintain the unity of the Spirit in the bond of peace. The unity of the Spirit is then defined as consisting of one body, one Spirit, one hope, one Lord, one faith, one baptism and one God (Ephesians 4:1-6). Perhaps as motivation, Paul reminds them of the gracious gifts Christ gave His church following His ascension to heaven. Such gifts included the offices of apostles, prophets, evangelists, pastors and teachers, which are designed to equip the saints for ministry and bring the body of Christ to maturity. In this way, it should not be misled by false doctrine, but instead by speaking the truth in love should grow in Christ as each member does it share (Ephesians 4:7-16). The last half of this chapter addresses the need to "walk in purity". Contrasting how they once walked as Gentiles in licentiousness and greediness, they are reminded of the truth which is in Jesus. This truth calls upon them to put off the old man with its deceitful lusts, to be renewed in the spirit of their mind, and to put on the new man that is created in righteousness and holiness. Therefore they are called upon to put away lying, anger, theft, and all forms of evil speaking, lest they grieve the Holy Spirit by whom they were sealed for the day of redemption. Instead, they are to speak with truth and grace, work hard to help those in need, and be kind, tender-hearted, and forgiving just as God has forgiven them in Christ (Ephesians 4:17-32). OUTLINE I. A CALL TO WALK IN UNITY (Ephesians 4:1-16) A. THE UNITY OF THE SPIRIT (Ephesians 4:1-7)1. To walk worthy of our calling (Ephesians 4:1) 2. With the proper attitudes (Ephesians 4:2-3) a. Lowliness and gentleness b. Longsuffering, bearing with one another in love c. Endeavoring to keep the unity of the Spirit in the bond of peace 3. The unity of the Spirit defined (Ephesians 4:4-6) a. One body b. One Spirit c. One hope of your calling d. One Lord e. One faith f. One baptism g. One God and Father of all B. THE BODY OF CHRIST (Ephesians 4:8-16)1. For to each one grace was given as measured out by Christ (Ephesians 4:8-10) a. As foretold in Scripture b. Having ascended far above all the heavens to fill all things 2. Gifts Christ gave to His church (Ephesians 4:11) a. Apostles b. Prophets c. Evangelists d. Pastors e. Teachers 3. Purpose of such gifts (Ephesians 4:12-16) a. Equipping the saints for the work of ministry b. Edifying the body of Christ, till we all come to: 1) The unity of the faith 2) The knowledge of the Son of God 3) A perfect man 4) The measure of the stature of the fullness of Christ c. That we might no longer be children... 1) Tossed about by every wind of doctrine 2) Tricked by the cunning craftiness of those who lie in wait to deceive d. That we speak the truth in love... 1) So we may grow up in all things into Christ, the head 2) To cause growth of the body for the edifying of itself in love a) As we are joined and knit together by what each joint supplies b) As every part does its effective work in doing its share II. A CALL TO WALK IN PURITY (Ephesians 4:17-32) A. NOT AS THE WALK (Ephesians 4:17-19)1. Who walk in the futility of their mind (Ephesians 4:17-18) a. With understanding darkened, being alienated from the life of God b. With ignorance, because of the hardening of their heart 2. Who have given themselves over to licentiousness (Ephesians 4:19) a. Being past feeling b. To work all uncleanness with greediness B. BUT AS LEARNED FROM CHRIST (Ephesians 4:20-32)1. Having heard and been taught by Him, and the truth which is in Him (Ephesians 4:20-24) a. To put off the old man which grows corrupt in its deceitful lusts b. To be renewed in the spirit of one's mind c. To put on the new man which was created according to God in righteousness and holiness 2. Therefore putting away things of the old man (Ephesians 4:25-31) a. Such as lying, instead speaking truth b. Such as anger, giving place to the devil c. Such as stealing, instead working to give to those in need d. Such as corrupt speech, instead speaking with grace to edify those who hear e. Such as grieving the Holy Spirit, by whom we were sealed for the day of redemption f. Such as all bitterness, wrath, anger, clamor, evil speaking, all malice 3. Instead be kind to one another (Ephesians 4:32) a. Tender-hearted, forgiving b. Just as God in Christ forgave us REVIEW FOR THE CHAPTER 1) What are the main points of this chapter?- A call to walk in unity (Ephesians 4:1-16) - A call to walk in purity (Ephesians 4:17-32) 2) How is the Christian to walk? (Ephesians 4:1)- In a manner worthy of our calling 3) What attitudes are consistent with the Christian walk? (Ephesians 4:2-3)- Lowliness, gentleness, longsuffering, bearing with one another in love - Endeavoring to keep the unity of the Spirit in the bond of peace 4) What seven facets make up the unity of the Spirit? (Ephesians 4:4-6)- One body, one Spirit, one hope of our calling, one Lord, one faith, one baptism, one God and Father of all 5) What gracious gifts has been given by Christ to His church? (Ephesians 4:7-11)- That which enabled some to be apostles, prophets, evangelists, pastors and teachers 6) What is the purpose of such gifts or functions? (Ephesians 4:12-14)- To equip the saints for service - To edify the body of Christ - To help all come to the unity of the faith and the knowledge of the Son of God - To help all mature and no longer be children, troubled by false doctrine 7) As we speak the truth in love, what are we to be doing? What assists us in this? (Ephesians 4:15-16)- Growing up in all things in Christ - Our connection to Christ as the head, and the effective working of every member doing its part 8) How should we no longer walk? (Ephesians 4:17)- As the rest of the Gentiles 9) How are those in the world walking? Why? (Ephesians 4:17-19)- In the futility of their mind and being past feeling, they are given to licentiousness, uncleanness and greediness - Their understanding is darkened, being alienated from God because of the ignorance in them due to the hardness of their heart 10) In contrast, what truth have we learned from Christ? (Ephesians 4:20-24)- To put off the old man which grows corrupt according to its deceitful lusts - To be renewed in the spirit of our minds - To put on the new man that was created by God in righteousness and true holiness 11) What sort of things are we to therefore put away? (Ephesians 4:25-32)- Lying, anger, theft, corrupt and evil speech, bitterness, wrath 12) What sort of things should we be doing instead? (Ephesians 4:25-32)- Speaking with truth and grace, working to help those in need, being kind, tender-hearted, forgiving others as God in Christ forgave us 13) Why should we be concerned about doing such things? (Ephesians 4:30)- Lest we grieve the Holy Spirit, by whom we were sealed for the day of redemption Ephesians 4:1. Therefore means that a conclusion is being drawn from the truths stated at the close of the preceding chapter. Prisoner of the Lord is explained in the comments on chapter 3:1. To beseech means to entreat very earnestly. To walk worthy is to walk or conduct one's self in a manner suitable to his vocation. The last word technically means first the divine call or invitation to serve the Lord, and next it denotes that service itself. The same Greek word is used in 1 Corinthians 7:20, where it is rendered "calling" and where the connection clearly shows it means a man's chief occupation. A Christian's chief occupation or vocation is service to the Lord. Ephesians 4:2. Lowliness and meekness are virtually the same in meaning, but when used in combination, the first pertains to the state of mind and the second denotes the manner of approach. The phrase as a whole denotes a spirit of humility, which is indicated by the rest of the verse. Longsuffering does not indicate the least degree of compromise where principles of right and wrong are involved. It means patience in dealing with those who are uninformed and who thereby are led to make things unpleasant for others. Forbearing means about the same thing, and the apostle names the motive that will cause Christians to treat each other as he has been instructing them to do, and such motive is accounted for by the fact they have love for each other. Ephesians 4:3. The "seven units" as they are so familiarly termed will be itemized soon, and in view of that combination the apostle gives a significant exhortation in this verse. All who are in the church are partakers of the one Spirit that animates the spiritual body. (1 Corinthians 12:13; Ephesians 2:18.) In this formal sense all members of the body of Christ are a unit since they are in the one and only institution that has been organized by the Lord. However, members of the church sometimes make their unity "doctrinal" only, and while maintaining a "united front" against the encroachments of false teachings and organizations of men, they may not observe the degree of love for each other that they should. As a result, there will not be the peace with that organic unity that Is so necessary for the welfare of the cause of Christ. Ephesians 4:4. Having introduced the subject of unity in the preceding verse, Paul now names the items involved in the setup, consisting of six or seven, depending on the classification named in verse 6, to be considered when we come to that verse. One body and one Spirit. This is logical, far it is universally admitted that there is but one Spirit, hence if there were more than one body (which is the church) then all but one would be without a Spirit and hence would be dead, since a body without a spirit is dead. There can be but one hope because God has called us with only one purpose in view, namely, the life eternal beyond this age. Ephesians 4:5. The primary meaning of Lord is "ruler," and God is generally thought of as the Ruler of the universe. At the same time we commonly think of Christ as Lord; why, then, does Paul say there is one Lord? There is a special sense in which Christ is Lord, in that he is "head over all things to the church" (chapter 1:22); hence He is this one Lord. Faith comes by hearing the word of God (Romans 10:17); since there is but one inspired Word there can of necessity be but one faith. We frequently hear people speaking about the various "faiths" in the world. Doubtless there are many systems of religious doctrines in the world, but they can only be those produced by human wisdom, and are thus vain beliefs since the apostle definitely declares there is one faith. One baptism. The simple meaning of this word is "immersion" or "an overwhelming," regardless of who is baptized, the element in which it is done or the pur-pose for the act. The New Testament tells us of four different baptisms; that of suffering (Matthew 20:22-23), of fire (Matthew 3:11), with the Holy Ghost (same reference), and with water (Acts 10:47-48). We are sure that Paul was aware of all these, yet he says there is one baptism. The apparent difficulty will clear up by observing that the first three are not commanded of sinners while the fourth one is. Whatever the Lord wished to take place by His action, whether that be some kind of baptism or anything else, was sure to happen without the cooperation of man. But something that must be done in response to a divine commandment, requires the willing act of needy mankind. Of such kind of baptism there is but one, and that is water baptism. Hence we find it here in a list of things that pertain to man's endeavoring in response to the apostolic command. More information on the meaning of the word baptism is given at Acts 8:38, in volume 1 of the New Testament Commentary. Ephesians 4:6. God and the Father are actually the same person, and hence give only one item of the "units" referred to at verse 4. The first term refers to Him as a deity, a fact applying to him regardless of all other persons in the universe. The second states His relation to other individuals as the Heavenly Parent. The words above, through and in are used for the purpose of emphasis. Paul wishes us to think of God as the one supreme Being who is superior to all others in existence. Ephesians 4:7. Several verses following this one deal with the spiritual gifts that Christ caused to be given to disciples in the first years of the church. This verse refers to them as grace because the possession of them was certainly a favor, which is the meaning of grace. According to the measure denotes that not all disciples received the same kind or amount of this spiritual favor. (See 1 Corinthians 12:4-7.) But whatever degree of this grace that was bestowed upon the various members of the church, it was all a part of the gift of Christ. Ephesians 4:8. Wherefore he saith indicates a quotation is about to be made, which is from Psalms 68:18, and it is a prediction of the ascension of Jesus to Heaven, which is the meaning of on high. Captivity is from a Greek word that is translated "a multitude of captives" in the margin of many Bibles. This rendering agrees with the definitions and comments of both Thayer and Robinson. The fact that Jesus did this leading of the captives when he ascended up on high indicates it applies to some special group. Evidently that consisted of the saints who are mentioned in Matthew 27:52-53, who came from their graves after the resurrection of Jesus. It will be well for the reader to see the notes on Romans 8:29-30, in volume 1 of the New Testament Commentary. These saints had been prisoners (captives) in Hades, but they were released from their "narrow chambers of death" by the resurrection of Jesus, who then led them with Him when he ascended to the Eternal Abode of those who are never to die again. As soon as Jesus arrived in the presence of his Father, he prayed that the Holy Spirit (Comforter, John 14:16-17) would be sent down upon the apostles. That was done, enabling them to bestow spiritual gifts upon them who had obeyed the Gospel (Acts 8:15-18). The purpose of these gifts will be explained a little farther on in this chapter. Ephesians 4:9-10. These verses are a break into the direct line of thought that the apostle is discussing. However, are related to it in that they show the importance of Him of whom so much is being said. Having just referred to the ascension of Jesus, the apostle deems it well to say a few words about that subject. There have been two persons who have ascended to Heaven before: Enoch (Genesis 5:24) and Elijah (2 Kings 2:1 2 Kings 2:11). But these persons were natural men prior to their ascension, hence that experience would not prove them to be divine. Paul at once meets that situation by declaring that this one who was said to have ascended, had before that time descended, and of necessity we would understand the descension to have been from the same place to which he afterwards ascended, which was Heaven, and that proves the divine origin and character of Jesus. Lower parts of the earth. Some explain this to mean the grave; it could not mean Hades since that is no part of the earth. Others teach that it refers to the lowly state which Jesus took upon himself and the humble life that he lived. I believe the statement embraces all of these and any other facts that were true of His stay on this earth. As proof that Paul has these great facts in mind, I will use the space to quote as follows: "Who, being in the form of God, thought it not robbery to be equal with God. But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men. And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross" (Philippians 2:6-8). The first half of the tenth verse virtually repeats the statement of the preceding one, and then adds the phrase above all heavens. Since the heavens were all created by Christ in cooperation with God, it follows that in going back to his Father, Jesus would be raised above those things he had assisted in making. Fill all things is said in the sense of fulfilling all things that He had promised to do, including the bestowal of the Comforter (promised in John 14:16) to give to the apostles miraculous power, and the work of conferring spiritual gifts upon others, which gifts will be discussed soon. Ephesians 4:11. And he gave some. Many translators and commentators insert the words "to be" after this italicized phrase. But the grammatical inflection does not require nor justify it, so that the words must be regarded as an insertion upon no inspired authority. On the other hand, the word "unto" is in the text in verse 8, where the subject matter is the same as it is in our present verse, and thus the word may be inserted after the phrase with inspired example. It is true that bestowing the office of apostleship and the other offices mentioned, could be regarded as an honor and hence as a gift. But if that is the gift Paul meant, then we are confronted with the thought that the apostleship and eldership were to be discontinued after the first ages of the church, for verse 13 shows the gifts were not to be permanent. In truth, that very heresy is today advocated by some extremists. No, it means that Christ bestowed some of the spiritual gifts upon the various persons named. That is not strange, for even the apostles needed miraculous qualifications while the New Testament was in the making. But the office of the apostleship itself was not to cease after the miraculous gifts ceased, but they (the apostles) were to continue in authority unto the end of the world (Matthew 28:20). These prophets were the ones referred to in chapter 2:20. Evangelists is from , which Thayer defines, "a bringer of good tidings, an evangelist," and he adds this comment: "This name is given in the New Testament to those heralds of salvation through Christ who are not apostles." Robinson defines it, "In the New Testament, an evangelist, a preacher of the Gospel," and adds the explanation, "not fixed in any place, but travelling as a missionary to preach the Gospel and establish churches." Groves defines it, "an evangelist, preacher of the Gospel." Greenfield gives the definition, "one who announces glad tidings, an evangelist, preacher of the Gospel, teacher of the Christian religion." I have quoted from a number of lexicons because of the confusion that some are under concerning this word. The general trend of the various definitions, together with the connections in which the word is found in the King James Version, gives us the conclusion that it means a preacher whose special work is to preach the Gospel in new fields, then call the converts into assemblies for regular services, take charge of their development until men have been qualified for the eldership, then after appointing the elders to take himself from the management of the congregation and go on to other fields of labor. (See Titus 1:5; 2 Timothy 4:5; 1 Timothy 5:19-21.) Pastors is from POIMEN and Thayer's definition is, "a herdsman, especially a shepherd; the presiding officer, manager, director, of any assembly." It applies to the elders of a congregation. This is shown in 1 Peter 5:1-5 where the elders are mentioned in connection with Christ whom the apostle calls the chief Shepherd, thus representing the elders as shepherds, that being one of the words in the definition of our word pastors. Teachers is indefinite and applies to any disciple engaged principally in giving instruction to others. Ephesians 4:12. This verse is a general statement of the purpose of spiritual gifts mentioned in the preceding verse. Perfecting means the strengthening of the saints (or Christians). Work of the ministry denotes the service of Christ in general. Edifying means up-building or making firm and being braced against attack. Ephesians 4:13. Till is a preposition and denotes the termination of something. As used in this place it means that the things named in the preceding two verses will cease at the accomplishment of those mentioned in the present verse. In the unity. The first word is from. EIS and may more properly be rendered "into." Of the faith. Verse 5 declares there is one faith, hence it is always a unit, and the statement of Paul does not mean that something was to be done to bring the faith into a unit, for it is already so. The thought is that all professed disciples would come into or embrace that unity. And of the knowledge. The word unity has already been introduced in connection with faith, and it is implied in connection with the phrase about knowledge. That would make it mean as if it said "and into the unity of the knowledge," etc. Since not all kinds of knowledge is desirable, Paul specifies the kind he is writing about, namely, that of the Son of God. Perfect man is a figure of speech and means a full-grown man in contrast with an immature child. The illustration is to show the difference between the time when the church had to depend on spiritual gifts, and when it would have the complete New Testament. The contrast is likened to the immature thoughts and activities of a child, as against those of a man. Stature is from HELIKIA, which Thayer defines, "age, time of life; adult age, maturity; stature." It refers both to the age and size of a person, hence is a fitting illustration of the subject at hand. Fulness of Christ denotes that completeness of spiritual advancement that Christ makes possible through the complete revelation of the New Testament. I shall urge the reader to consider again the comments on 1 Corinthians 13 th chapter. Ephesians 4:14. The preceding two verses and several following the present one, show what is to be accomplished affirmatively by the complete New Testament. The present one states some of the things to be avoided by the complete volume. The original word for children is defined "untaught, unskilled," in Thayer's lexicon, and it is used to illustrate the unreliable standing of disciples who have no complete volume to guide them. Tossed to and fro is another figure for the same purpose, representing the untaught disciples as a frail raft tossed about by the waves. Waves are usually caused by winds, and the ones Paul has in mind are the false doctrines of men. Without the help of special guidance, the disciples would not be able to detect the false doctrines. Sleight and cunning craftiness refers to the trickery and deceptive language that false teachers use to mislead the untaught. Ephesians 4:15. Speaking the truth in love. It is possible for one to be very strict in his compliance with the demands of truth from a "doctrinal" or technical motive, and yet not manifest the proper spirit toward those whom he addresses. Paul speaks of certain ones who received not the love of the truth (2 Thessalonians 2:10). Those people would outwardly admit the truth because It Is so evident they could not deny it, yet they had no real love for it and hence did not profit by it. In our passage the apostle teaches that full-grown Christians will love to speak the truth. Truth is the substance upon which the disciple of Chirst may grow--grow up into Him in all things. Physical bodies will not thrive unless they are under the control of the head where all the directing impulses originate. Likewise it is necessary for the spiritual body (the church, chapter 1:22, 23) to have its growth and activities controlled by Christ its head, which will be considered in full detail with the next verse. Ephesians 4:16. This verse as a whole may be regarded as a compound-complex sentence, but the central thought is expressed by the words the whole body maketh increase. All the rest of the verse is related to these words, enlarging and explaining how the body (the church) makes this increase. It is one of the most informative passages in the apostolic writings on the subject of "mutual edification," otherwise and more accurately termed mutual ministry; let us analyze the verse very carefully. From whom means from Christ who was named in the preceding verse as the head of the body. The whole body. If any part of a human body is thrown out of connection with the head, a state of ill health will result. Likewise the entire body or church must be subject to Christ the head, or spiritual illness will develop. Fitly joined together. In 1 Corinthians 12:18 Paul is using the fleshly body as an illustration where he says: "But now bath God set the members every one of them in the body, as it hath pleased him." The same is true of the spiritual body or church, of which he is writing in this verse. Compacted is similar in meaning to the last italicized phrase, only it is a stronger term. The phrase means the members are so constructed that they fit each other, while the word compacted denotes a closer knitting of the parts as if they were welded together to compose this body of which Christ is the head. Every joint sup-plieth. The joints are the members of the body, and the phrase clearly teaches that each member of the church is expected to contribute something toward the edification of it. Any discrimination that is made against a member of the body is wrong, and any member who fails to contribute whatever he can to the advancement of the church is a dead joint that is a detriment to the body of Christ. This effectual working must be according to the measure or ability of the parts, since the members do not all have the same talents. When all of this process is observed, it will result in the increase or growth of the body, and it will be edified or built up in love for the Head and for each other as members. Ephesians 4:17. Testify in the Lord. The first word means to exhort, and Paul is doing it in the Lord or by His instruction. The Ephesians were Gentiles mainly and had previously walked after the ways of the ungodly world. Having accepted Christ and started in His service, they were exhorted to discontinue their life of sin. Other Gentiles means those who had not become Christians. Ephesians 4:18. This and the following verse describes the unrighteous way of life that the Gentiles practice who are still under the darkness of heathenism. It is much like the description of them in Romans 1:18-24. Understanding means the mind, and it was darkened by their being alienated or separated from Him. The situation is accounted for by the fact of their blindness of heart. The other word for blindness is hardness of heart, or stubbornness. Ephesians 4:19. Being past feeling all comes from the one Greek word APAL--GEO, and Thayer defines it, "to become callous." They were so hardened by sin that the truth had little or no effect on them, until they were even not concerned whether a thing was right or wrong. Such a state of mind would cause them to abandon themselves to the grossest kind of practices. means vile and vicious thoughts and desires. All uncleaness would include both physical and mental kinds. These people not only practiced such things, but did it with greediness, which denotes an active appetite for that kind of life. Ephesians 4:20. But ye have not so learned Christ. The thought of this verse is as if it said, "you did not learn such practices from Christ." The Ephesian brethren had evidently become tinctured with such corruptions, for the exhortations so common in the rest of this chapter, as well as in many other places in the epistle, indicates such a conclusion. We recall this is the same church that is accused by John of having "left its first love" (Revelation 2:1-4). Ephesians 4:21. If so be is not said in the sense of any doubt, but it means that it really was true they had heard about Christ, and had been given the truth concerning Him. That being true, the apostle would repeat what he had said in the preceding verse, then go on and give his readers some exhortations concerning righteous living in Christ. Ephesians 4:22. To put off means to cease doing things that belong to men of the world. Conversation refers to the general conduct including the speech used with their fellowmen. Old man is a figurative name for the fleshly desires that people of the world try to satisfy. It is the same "old man" that is described in Romans 6:1-6. Deceitful lusts. Such lusts are deceitful because they lead a man to think he is enjoying genuine pleasure, and yet they will be disappointing in the end. Ephesians 4:23. Spirit and mind means virtlally the same thing in a sentence like this, but the two are used for the purpose of emphasis. Paul wants them to realize that he is not writing about things that the fleshly body desires, but of those that are higher, and of a spiritual character. To be renewed denotes a change in their mind from an interest in carnal things, to desire the things that are spiritual. Ephesians 4:24. Put on is the opposite of put off that is used in verse 22, and new man is the opposite of old man in the same verse. In ordinary language it means to cease doing worldly things and begin doing those that are spiritual. God is the creator of the material universe and also gives man his fleshly body. And He also is the creator or originator of the spiritual life that is to be practiced in Christ. True holiness does not imply there could be such a thing as false holiness. The phrase means that holiness is that kind of life that is according to truth. Ephesians 4:25. Genuine repentance means a reformation of life, and it includes both the ceasing of practices that are wrong, and the doing of those that are right. Hence Paul teaches that lying should be put away, and truthful speaking be done instead. Members one of another is true because all Christians are members of the one body, namely, the body of Christ. (See Romans 12:5 :) It would not be good for the different parts of the physical body to oppose each other, for that would have a bad effect upon the whole body (1 Corinthians 12:26). On the same principle, the members of the church should be interested in each other to such an extent that they would not do each other any harm by being untruthful in their dealings together. Ephesians 4:26. The mere fact of being angry does not constitute sin, for Jesus looked upon the people with anger (Mark 3:5), and God is angry with the wicked every day (Psalms 7:11). The sin consists in what one allows his anger to lead him into doing. That is why the apostle adds the warning not to let the sun go down upon one's wrath. That is, do not harbor the angry thoughts, but banish them before the day comes to a close, lest they finally tempt us into committing some sin. Ephesians 4:27. Neither give place to the devil. Do not furnish the devil any room in your heart, for he will be sure to occupy it and go to work with his schemes. If a person harbors wrath from day to day, he is making an opportunity for the devil, and that is the same as giving him place. Ephesians 4:28. Many of the admonitions throughout these verses deal with the two sides of practices, namely, the wrong and the right. The reader is instructed to avoid the first and do the second. The thief must cease obtaining property by stealing, then go to work that he may obtain it in an honest way. This is not only to supply his own needs, but also those of others. There are persons who are unable to support themselves, and that makes it the duty of the strong to help them in their need. Ephesians 4:29. Corrupt is from SAPROS, which Thayer defines, "Of poor quality, bad, unfit for use, worthless." Robinson defines it, "Bad, decayed, rotten; corrupt, foul." Communication is from Locos, and it has been rendered by "word" in the King James Version at least 220 times. Hence the first sentence of this verse means that Christians should not use any language that is filthy and useless. Paul gives his explanation of what constitutes good language, namely, that which will edify or build up and strengthen the hearer. Such speech will further help the hearers by ministering or serving them with grace, which means favor of a spiritual kind. Ephesians 4:30. A part of Thayer's definition of the original of grieve is "to offend." The Bible was given to the world through the guidance of the Holy Spirit. If we show any disrespect for the Sacred Volume, then, we will grieve or offend the Spirit. Whereby ye are sealed means they are furnished with assuring evidence by the Spirit which reveals the truth of salvation through the apostles. Day of redemption refers to the day of judgment when all faithful servants of God will receive their eternal crown of redemption from sin. Ephesians 4:31. Bitterness is the same as strong hatred. The three words, anger, wrath and malice are used in this one verse, indicating that there is some distinction between them, although they have a similarity of meaning and may generally be used interchangeably. The three words are used in immediate succession in Colossians 3:8. The difference is chiefly in the degree of their intensity. Anger is the temper when stirred up, but which should not be retained beyond the sunset. If it is so retained it may develop into a more fixed state and then it is wrath. If it is still cherished against another it will become malice which is a form of hateful spite. Clamor means a disorderly outcry or noisy demonstration against someone whom we consider as being in the wrong. Evil speaking refers to unfavorable remarks against another that are made from the motive of injuring him. All of the evils named in this verse must be put away or avoided by those who have become Christians. Ephesians 4:32. Kind and tenderhearted does not require any compromise of the right, but it means that we should be considerate in our criticism of others in view of our own weaknesses. (See Galatians 6:1.) Forgiving one another, even as. The point is that God has given us a divine example of the act of forgiveness, and we should be influenced by that example also to forgive our brethren. David Lipscomb Commentary On Ephesians 5Ephesians 5:1 Be ye therefore imitators of God,—He had just given the example of God in forgiving us and urged that in like manner we should forgive one another. [This phrase is unique and striking. The word therefore implies that this imitation of God must be chiefly in his essential attribute of love. It is instructive to observe that the Lord’ s startling command: “ Ye therefore shall be perfect, as your heavenly Father is perfect” (Matthew 5:48), is explained both by the context and the parallel passage, to mean, "Be ye merciful, even as your Father is merciful” (Luke 6:36). God’ s mercy in forgiving us suggests a rule of conduct for us in the mutual relation of Christian fellowship. The model to be followed is seen in Jesus Christ— a divine-human personality, in which God’ s exceeding kindness is manifested, while every expression seen in Christ, his person, his words, his acts, his sufferings, express really the loving-kindness of God. When, accordingly, Jesus Christ is taken as the model of that which Christians should be in their relations with one another, it is not alone as the model of that which Christians should be in their relations with one another, it is not alone as the model of a per­fect humanity, but also as a model of such a humanity, express­ing what is divine in utmost tenderness, compassion, and love.]as beloved children;—He exhorts us to be imitators of God in his forgiveness and in his loving spirit, because beloved chil­dren should always imitate, and will always strive to imitate, what is good in a beloved father. Forgiving love being one of the great glories of our Father, it has been made peculiarly attractive in our eyes because it has been exercised by him toward us, therefore, it ought to induce us to show the same spirit.Ephesians 5:2and walk in love,—Love prompts to do good, to benefit, to deny self to help. [The imitation must take effect in the prac­tical, unmistakable form of a loving course of life.]even as Christ also loved you, and gave himself up for us,—He who was the Lord (John 1:1), in heaven, with God, endowed with honors and glories with the Father that surpassed all other honors and glories of the universe, saw man had brought death and ruin, temporal and eternal, upon himself, that he was helpless and hopeless in that ruin. With man in this condition, heaven lost its charm to him. He gave it all up; he came to earth, clothed him­self with human weakness and human infirmities to rescue man. Jesus Christ, imbued with the true spirit of heroism, served and suffered for man. He found more pleasure in the crown of thorns and the cross of Calvary, with the door open for man’ s return to his Father’ s house, than he found in heaven, with all its glories, with the door shut against man. This was heroism, this was vicarious service and suffering. Jesus is the truest, the greatest hero of the universe. Let us adore and honor him as such.an offering and a sacrifice to God for an odor of a sweet smell.—The odor of such a sacrifice was a sweet incense to God. With such he was well pleased. If we sacrifice to do good and to save others from sin, such sacrifices will be a sweet savor to the Lord— he will be pleased with those who make such sacri­fices.Ephesians 5:3 But fornication,—Not only fornication, but everything of the same nature, or that leads to it, is to be avoided. Forni­cation embraces all unlawful indulgence of the lusts.and all uncleanness,—Unnatural and perverted indulgence of the lusts as in Sodom (Genesis 19:5-8), as pictured in Romans 1:27-32.or covetousness,—This is the unlawful desire of what be­longs to another, or such an excessive desire for it as to lead to the use of unlawful means to obtain it. Such a desire is the worship of it. The desire for it is above the desire to obey God. God is disobeyed to obtain it, hence it is idolatry, because wealth becomes the object supremely loved and sought. He who, there­fore, sacrifices duty to God, who makes gain the great object of his pursuit, is a covetous man. He cannot be a Christian, and should not, according to the apostle, be recognized as such.let it not even be named among you, as becometh saints;—The inconsistency of all such sins with the character of saints is such as should forbid the very mention of them among Chris­tians. Instead of indulging in such conversation, their thoughts should turn to joyful words of praise and thanksgiving to God.Ephesians 5:4nor filthiness,—Obscene and degrading practices. [Not simply obscenity, but whatever is vile or disgusting in speech or conduct.]nor foolish talking,—Such talk as is characteristic of fools. That is, frivolous and senseless.or jesting,—Supposed to be witty repartee that ridicules modesty and throws contempt on the virtue of good men and women.which are not befitting:—Foolish talking and jesting are not the ways in which Christian cheerfulness should express itself. [All witty speech uttered for its own sake is not fitting for a Christian whose tongue is to become consecrated to the service of Christ.]but rather giving of thanks.—[This is the proper tone of Christian speech, and this will drive off the evil habits of which mention has just been made. The blessedness in Christ is the source of joy and gladness, but its joy is expressed in thanksgiv­ing and praise.]Ephesians 5:5 For this ye know of a surety, that no fornicator, nor un­clean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and God.—Cannot be­come their servants. [What a doom awaits the covetous man! He, like the sensualist, is to be excluded from the kingdom of God. For unto the impenitent and unbelieving there is but one home in eternity. Hell is made up of the profane, the sensual and the vile; and its supremest horrors arise from its being the place where will be gathered all the corrupt and unholy dwellers of a fallen world; all who are so impure that they cannot be admitted into heaven.]Ephesians 5:6 Let no man deceive you with empty words:—Some false teachers doubtless taught that such practices did not affect the character of a child of God. That as sin abounded, grace could much more abound. [Here it seems that the apostle had in view, not only worldly condonation of evil or low heathen morality, but to some who held that the things done in the body, being evil only in the body, could not touch the spirit.]for because of these things cometh the wrath of God upon the sons of disobedience.—Participants in such sins, in what­ever age of the world, in heathen or Christian lands, are under the wrath of God on account of them and while they thus remain can therefore have no inheritance in the kingdom of Christ and God.Ephesians 5:7 Be not ye therefore partakers with them:—If they partook of their sins, they would necessarily partake of their punishments. They should therefore refuse all partnership with them. Their natural instinct recoiled from partnership in their punishment, so their spiritual instinct should recoil from partnership in their sin.Ephesians 5:8for ye were once darkness,—The Gentile Christians were formerly in their heathenish darkness, and practiced such abomi­nations. [They who walk in darkness are said to be themselves darkness— new sources, so to speak, of the darkness which hates and quenches the light, both to themselves and to others. The light which was in them becomes darkness.]but are now light in the Lord:—The light which blesses men is all concentrated in Jesus Christ. As the light, he imparts new possibilities of life to those who otherwise were hopelessly dead in trespasses and sins. The light of Christ enters into the heart through faith, and produces a high and spiritual order in the life that is thus begotten and sustained, as the apostle says, by “ the light of the gospel of the glory of Christ. . . . Seeing it is God, that said, Light shall shine out of darkness, who shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.” (2 Corinthians 4:4-6).walk as children of light—Having been taught the truth as it is in Jesus, and being in the light, they were to walk according to the teachings of this life, as children reared in the light.Ephesians 5:9(for the fruit of the light—The fruit of the light, of know­ing and doing this truth of God, is to produce a life in goodness and righteousness and truth. [The metaphor is a striking one, but literally correct, inasmuch as light is the necessary condition of that vegetative life which grows and yields fruit, while darkness is the destruction, if not of life, at any rate of fruit-bearing perfection.]is in all goodness—[This stands first, as the most visible and obvious form of Christian excellence— that for which every one looks in a religious man, and which all admire when it is seen. Goodness is love embodied; it is the sanctification of the heart and its affections, renewed and governed by the love of God in Christ. Love, as the Christian knows it, is of God, for “ herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.” (1 John 4:10-11). This is the faith that makes good men— the best in the world. So "the fruit of the light is in all goodness.” ]and righteousness—[The principle of righteousness includes everything in moral and spiritual worth, and is often used to denote in one word the entire fruit of God’ s grace in man. Righteousness is loyalty to God’ s holy and perfect law revealed through Jesus Christ; it is the love of that law in man’ s innermost spirit, it is the quality of a heart one with “ the law of the Spirit of life in Christ Jesus” (Romans 8:2), reconciled to it as it is reconciled to God himself in Christ Jesus.]and truth),—Truth signifies the inward reality of goodness and righteousness. Truth does not mean veracity alone, the mere truth of the lips. Truth of words requires a reality behind itself. The acted falsehood is excluded, the hinted and intended he no less than that expressly uttered. Beyond all this, it is the truth of the man that God requires— speech, action, thought, all consistent, harmonious and transparent, with the light of God’ s truth shining through them. Truth is the harmony of the inward and the outward— correspondence of what the man is in himself with which he appears to be. Now, it is only children of light, only men thoroughly good and upright who can, in this strict sense, be men of truth.Ephesians 5:10proving what is well-pleasing unto the Lord;—The ex­hortation given in verse 8, interrupted by the enforcement in­troduced in verse 9, is now continued and explained. Believers are required to walk as children of light examining and determin­ing from a prayerful study of the scriptures what is acceptable to the Lord. They are to regulate their conduct by a regard to what is well-pleasing to the Lord. (Romans 12:2; 1 Thessalonians 5:21). That is the ultimate standard of judging whether anything is right or wrong, worthy or unworthy of those who have been en­lightened by the gospel. This injunction comes fitly, therefore, in connection with the foregoing earnest exhortation, as to the kind of living suitable to those who are “ light in the Lord.”Ephesians 5:11and have no fellowship with the unfruitful works of darkness,—Have no part, be not partakers in these works which grow up in heathen darkness. They are called unfruitful, since they bear no good fruit, no good results to him who prac­tices them or to the world, but only evil and degrading. [Those who have things in common; who are congenial; who have the same views, feelings and interests; and who therefore delight in each other’ s society are said to be in fellowship. In this sense believers have fellowship with God and with each other. So we are said to have fellowship in anything in which we delight and of which we partake. To have fellowship with the works of darkness, therefore, is to delight in them and to participate in them. All such association is forbidden as inconsistent with the character of the children of light.]but rather even reprove them;—Condemn them, testify both by precept and example that they are degrading. [When the Spirit is said to reprove men of sin (John 16:8-11), it means that he sheds such light on their sins as to reveal their true char­acter, and to produce the consequent consciousness of guilt and pollution. Paul says the effect of preaching the gospel produces conviction— which is explained by saying: “ The secrets of his heart are made manifest.” (1 Corinthians 14:25-26). The duty, there­fore, here enjoined is to shed light on these works of darkness; to exhibit them in their true nature as vile and destructive. By this method they are corrected. So we see that so far as human agency in the production of sin is concerned, it is limited to the holding forth the word of life; or letting the light of divine truth shine into the darkened minds of men, and upon their evil deeds.]Ephesians 5:12for the things which are done by them in secret it is a shame even to speak of.—It is thought that this refers to the impure lascivious practices performed in the worship of the heathen gods. All the worshipers indulged in lewd practices as part of their worship. It was done in the secret recesses of the temple.Ephesians 5:13 But all things when they are reproved are made manifest by the light:—All those wicked practices performed in secret, which he commanded them to reprove, are exposed in their hideousness and corruptness through the light of the gospel.for everything that is made manifest is light.—Whatever makes manifest the wicked and evil results of these practices is light.Ephesians 5:14 Wherefore he saith,—It is not known who said this. Probably Christ. It is thought by some to be a portion of a hymn sung in that age of the church, referring to Jesus.Awake, thou that sleepest,—This is addressed to those per­sons so sunk in their degrading practices of heathenism, both in their worship and in their social life, and are addressed as asleep. [The sleeper is one not yet a Christian, on whom the light is about to shine.]and arise from the dead, and Christ shall shine upon thee.—They were dead in trespasses and sins, and in view of this ter­rible condition, the appeal was made. The call was: Awake from your lethargy, the sleep of death, and Christ shall give you light. Jesus said: “ Verily, verily, I say unto you, The hour cometh, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live.” (John 5:25). [This does not mean that the dead must be revived before they hear the voice of the Son of God, but that his voice causes them to live. So the pas­sage before us does not mean that those asleep must arise from the dead and come to Christ for the light; but the light which Christ sheds around him through the gospel has power to awaken the sleeping dead. Thus the passage is a confirmation of what is said in verse 13, that everything made manifest by the light is light.]Ephesians 5:15 Look therefore carefully how ye walk,—See that you walk strictly, but consider well the kind of strictness. Do not walk loosely without fixed principles of action; but make sure that your rules are of the true kind. Many are strict who are not wisely strict; they have rules, but not good rules. We are to ascertain the clear line of right as revealed by the word of the Lord, and then keep to it strictly.not as unwise, but as wise;—Not as fools who dose their eyes to the light, but to the wise who take in the full light. [This clause explains first on the negative, and then on the affirmative side of the foregoing: both the strictness of their walk and the way in which that strictness was to be shown were to reflect the spirit of wise men and not of fools. It is not folly that is reproved, but easy-mindedness, want of earnest considera­tion in a matter so infinitely vital, so as to know what is truly best, and affords a lesson of consistency to those who behold their walk.]Ephesians 5:16redeeming the time,—So use the time left as to rescue as far as possible the time already lost in the days of darkness when you lived in sin.because the days are evil.—The times were evil tempting them bade into sin. [Evil days mean days in which evil abounds. This is parallel to the expressions, "evil and adulterous genera­tion” (Matthew 12:39), and "this present evil world” (Galatians 1:4). Because sin abounds is a good reason why Christians should seize upon every opportunity to do good; and also why they should make the most of time. The same exhortation is found in these words: “ Walk in wisdom toward them that are without.” (Colossians 4:5). In the passage before us, Paul says to walk in wis­dom “ redeeming the time.” So that this right use of time, or this seizing of every opportunity for doing good, is in both places represented as the evidence and the effect of wisdom, that is, of divine truth which is the wisdom of God, which he has revealed. (1 Corinthians 2:6-13). Paul most likely had in view the special difficulties of the then present time, but his words have a perma­nent bearing on each following period with its new phases of difficulty, all related as they are to the permanent underlying difficulty, sin.]Ephesians 5:17 Wherefore be ye not foolish,—He who closes his eyes and ears to the truth is unwise. [The wherefore bears on all the preceding argument— because ye are children of light; because the light is so valuable and so indispensable; because your whole circumstances demand so much care and earnestness. Foolish is equivalent to senseless.]but understand—To understand is both to know and to lay to heart, as in the parable of the sower: “ When any one heareth the word of the kingdom, and understandeth it not”— does not consider or ponder it—“ then cometh the evil one, and snatcheth away that which hath been sown in his heart.” “ And he that was sown upon the good ground, this is he that heareth the word, and understandeth it; who verily beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty.” (Matthew 13:19; Matthew 13:23). Then wisely seek to understand what the will of the Lord is, and then endeavor to do it.what the will of the Lord is.—To know his purpose toward us and toward the world, and the true purpose of our life. Hence, “ unto man he said, Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding.” (Job 28:28). And: “ The fear of Jehovah is the beginning of wisdom; and the knowl­edge of the Holy One is understanding.” (Proverbs 9:10). [The will of the Lord is the great rule of the Christian life; to know and in the deeper sense understand it is to walk wisely and to walk surely.]Ephesians 5:18 And be not drunken with wine,—The best protection against any evil is to learn self-control and self-government. [Of all the evils that oppress and outrage and destroy mankind, there is none greater than intemperance. For proof turn to our jails, asylums, police courts, lodging-houses, newspapers, streets, and highways. It is an evil very great, very common, very real, very ruinous. It is an individual, a social, a national evil. It is an evil which produces untold misery, poverty, and wretchedness which no figures can possibly set forth. It injures the body, blunts the finer feelings of the soul, clouds the intellect, ruins the health, and unfits for daily life. It brings poverty, and blights the home. It destroys the peace of mind and destroys the prospect of heaven.]wherein is riot,—[Recklessness— incapable of denying itself of anything, and naturally passing this want of restraint into prof­ligacy. Drunkenness is at once the cause and effect of utter recklessness. It is the effect of self-abandonment, by which the sensual and passionate elements of the nature are stimulated to frenzy, while self-controlling judgment is drugged to sleep. It is the cause of yet greater recklessness: for as their passions and appetites become jaded, they need stronger and stronger stimu­lants, till the whole nature, bodily and mental, is lost in delirium or stupor, which sinks lower and lower into helpless ruin.]but be filled with the Spirit;—To be filled with the Spirit and to have the word of God dwelling in the heart are one and the same thing. The presence of the Spirit in his miraculous demonstrations and in his ordinary influences was received by keeping his commandment.Ephesians 5:19speaking one to another—This specifies one of the ways in which the condition of being filled with the Spirit would ex­press itself. They were to seek and promote the purity of heart by songs of praise and thanksgiving. From the beginning praise was an important part of public worship, and is designed to be to the end of the world. It is made dear that it was practiced by the Savior himself and the apostles. (Matthew 26:30; Acts 16:25). It is difficult to draw the distinction between songs described as psalms, hymns, and spiritual songs. The difficulty arises from the fact that while each term originally denoted a distinct and separate land of sang, frequently two, or even the three distinct kinds sometimes, were combined in one song, and the terms came to be used interchangeably.in psalms—Psalms are songs devoted to the praise of God, extolling his name, power, character, and works. The songs of David are mainly of this character, hence were called psalms.and hymns—Hymns are songs of praise, thanksgiving, and supplication, teaching our dependence on God and his willingness to hear and bless.and spiritual songs,—Spiritual songs are those intended to inspire and cultivate feelings of spiritual devotion and to bring the spirit of man into harmony with, and under the control of, the Spirit of God.Some claim that psallo carries with it the idea of a mechani­cal instrumental accompaniment, but if the word in the New Testament means to sing with a mechanical instrument, it is not only allowable but obligatory to it. I give a general definition of the word: “ (1) To touch, feel, stir, or move by touching, especial­ly: to pull, twitch or twang with the fingers; (2) to pull and let go again, to pull, twitch or twang with the fingers; (3) usually of the string of musical instruments, to play a musical instrument with the fingers, instead of the plectrum.” Beyond doubt it means the vibration of a string or cord that produces a sound— and refers to the music of stringed instruments. It does not originally mean a hymn sung to the music of a stringed instrument, but to the twanging or vibration of the cord that makes the music. No one who has examined the subject doubts that this is the original meaning and applies to all sounds and music made by the vibration of the cords of the instrument. As such it embraces the speaking organs of the human voice as much as the harp.The human voice is the most complicated, delicate, and perfect musical instrument known to man. It is the perfection of the Maker’ s handiwork as a musical instrument, and is capable of more musical combinations and harmonies far sweeter and more varied than any and all instruments of human make, even than those “ invented by David.” All the varied sounds and all the multiplicity of intonations of the human voice are made by the tension and vibration of the vocal cords within the throat and mouth. The word psallo then would, and did from the beginning, embrace the music of the voice as well as that made by stringed instruments of man’ s invention. The voice is a stringed instru­ment of God’ s make. Nor is it singular that as the use of the voice was so much more common and universal than that of any other instrument, the word should come to be applied exclusively to the music made by the voice, unless it was specifically said to be by some other instrument. This is what did come to pass. Especially this was true of the use of the word among the Jews, who in their later period of disaster and sorrow dropped the use of the instrument, but continued to sing the same songs that had been sung in former days to the accompaniment of the harp and other instruments. They were still psalms when sung without the instrumental accompaniment When David admonished them to praise God with the harp, he did not trust to the word psallo to designate and declare it. For psallo then referred as well to the singing without the instrument as with it. Hence it was neces­sary to connect with psallo the instrument used to determine what instrument accompanied the singing or whether any was used save the human voice. So the word unqualified in New Testament times came to mean only to sing. singing and making melody with your heart to the Lord;—Bring the thoughts and feelings of the heart into harmony with the sentiment of the song. It is the sentiment that is sung that constitutes the worship; there is no acceptable worship in music distinct from the sentiment sung. The music of the song is only a means of impressing the sentiment sung on the hearts of both singer and hearer. What is sung must be the outgrowth of the word of God dwelling richly in the heart. It is done by speaking the word of God in song. The purpose is to praise God. No performance of an instrument can possibly grow out of the word of God in the heart; a mechanical instrument cannot speak that word either to praise God or to teach and admonish one another. The sound of the instrument drowns the words sung and hinders the teaching and admonition. The use of the in­strument hinders and destroys the essential purpose of the worship in song. It works an entire change in the song service; it sooner or later changes it from a service of praise to God into a musical and artistic entertainment that pleases and cultivates the fleshly and sensual nature. A more hurtful change could not be made in the worship than this change in its spirit and purpose. If it was a sin to change the appointments of God in the patriarchal and Jewish dispensations, which were sealed by the typical blood of animals, much more is it a sin to change the ordinances and ap­pointments of the Christian dispensation, sealed by the Son of God. (Hebrews 10:28-29).Ephesians 5:20giving thanks always for all things—The giving of thanks seems to be a part of the service performed in singing. Thanksgiving for all blessings, temporal and spiritual, at all times, and in all places is proper from man to his Creator from whom he receives life, health, and all blessings. We need to sing the praises of God, to give thanks unto his name, not only that we may please God and benefit the people, but we need most of all the influence of it upon our own hearts. Speaking his praise, remembering and giving thanks for his mercies, softens and opens our hearts to a fuller appreciation of his blessings, fills them with fuller sense of gratitude to God, and fits us more and more to dwell with and enjoy him in the fullness of his blessings for­ever. We ought to continually praise the Lord, for his praise is comely to the uprightin the name of our Lord Jesus Christ to God, even the Father;—All these things must be done in the name of the Lord Jesus Christ. We are servants and can act only in his name. Only those who come in his name can find acceptance with God. So only the servants of Christ who come to the Father in his name can be blessed, [for without Christ we would not have him as our Father to thank, still less to know him as the Father]Ephesians 5:21subjecting yourselves one to another—They were to submit to each other in the relationships they stand as defined in the following verses. [There is, however, a certain connection of idea with the preceding section also, and especially with the en­couragement of a Christian enthusiasm in the last clause. The strong and frequent emphasis laid in the New Testament on sub­jection, whether to civil powers (Romans 13:1-7; 1 Peter 2:13-17); domestic authority (Ephesians 6:1-9; Colossians 3:18-24; 1 Peter 2:18 to 1 Peter 3:7); or to those whom the Lord has placed over the church (1 Thessalonians 5:12-13; 2 Thessalonians 3:14-15), probably indicate a tendency in the first glimpse of Christian liberty, to disregard the whole­some restraints, laws of daily life. Hence the caution here, preparatory to the more detailed teaching of subjection which follows.]in the fear of Christ.—But all submission must be in the fear of the Lord. He is to stand first in our fear, then his fear to regulate our submitting to each other in the different relations. The submission of the wife to the husband, the child to the parent, the servant to the master, when other motives fail, because the Lord requires it, is accepted by God as service to him, which he will reward.Ephesians 5:22 Wives, be in subjection unto your own husbands,—He begins here to specify the different classes that must submit to other classes. God first created man, then from him took woman. Man was first in the order of time, the stronger and more robust in person, God made him the head, and laid it on the wives to submit unto him in the fear of the Lord. This means submit to the husband so far as she can do it, without violating the prior and higher command to obey God. The first and highest duty is to God. [The submission is that of love, respect, and reverence, which is befitting the relation she holds to her husband. In her sphere, she is spiritually on an equality with man, but as a husband he is the natural and scripturally recognized head and leader in the family. Her submission must be in accordance with the principles of righteousness, and nothing is required of her inconsistent with her Christian character. This submission of the wife, when rightly understood and practiced, accords with her inner nature, is in harmony with her relations to God and others, and is productive of the fullest development of her character, her highest happiness and good.]as unto the Lord.—When all other motives fail to lead the wife to obey the husband, when he is hard and harsh, fails to appreciate her kindness and love, and she is discouraged and dis­heartened, she is then to remember to submit and bear, because God commands it. She can find solace and comfort and strength to bear, because she is doing it as service to the Lord, knowing that he will reward it as service done to him.Ephesians 5:23 For the husband is the head of the wife, as Christ also is the head of the church,—Here the headship of the husband is carried out, and illustrated by the headship of Christ over the church. The church is represented as the bride, the wife of Jesus Christ; as Christ is its head, guide, and supporter, so the husband is to the wife. The point of conflict between the authority of the husband and the authority of God cannot rise in the case of Christ and the church, as Christ cannot require things contrary to the will of God.being himself the saviour of the body.—As Christ is the Savior of the church so the husband is the preserver and sup­porter of his wife.Ephesians 5:24 But as the church is subject to Christ, so let the wives also be to their husbands in everything.—The wife is to be submissive to her husband in everything, as the church is to Christ, as the Son of God. He requires nothing save what God requires. This in everything is necessarily modified as above by everything compatible with obedience to God.Ephesians 5:25 Husbands, love your wives, even as Christ also loved the church, and gave himself up for it;—Having illustrated the duty of the wife to the husband by the church’ s subjection to Christ, he refers to the love of Christ for the church to illus­trate and enforce the duty of the husband to love and cherish his wife. [The love here required of the husband is not of passion, but of the soul in its spiritual purity and from its innermost depths. It should be Christ-like, patterned after God’ s love, self- forgetful, self-sacrificing, and self-devoting, even unto death.]Ephesians 5:26that he might sanctify it,—Christ died, gave himself up that he might sanctify the church and perfect it. [The sanctifica­tion of the church is the purpose of the grace of God. It was God’ s purpose “ before the foundation of the world, that we should be holy and without blemish before him in love” (Ephesians 1:4), and the mission of Jesus Christ in the world was to that end; this was the object of his death on the cross. In his prayer for his dis­ciples, on the night in which he was betrayed, Jesus said: “ Sanc­tify them in the truth: thy word is truth. . . . And for their sakes I sanctify myself, that they themselves also may be sanctified in truth.” (John 17:17; John 17:19).]having cleansed it by the washing of water—This, refers to the forgiveness of sins, according to the word of God. Com­mentators almost without exception understand “ by the washing of water” to refer to baptism. This unity of sentiment is very decisive. It was the washing with water with which the Ephesian Christians were familiar, and which could not fail to occur to them as the washing intended. Besides, nothing more is here attributed to baptism than is attributed to it in many other places in the word of God. Jesus in the commission said: “ He that believeth and is baptized shall be saved” (Mark 16:16); to the convicted multitude on the day of Pentecost, Peter said: “ Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins” (Acts 2:38); and Ananias said to Saul: “ Arise, and be baptized, and wash away thy sins” (Acts 22:16); and many other passages testify the same thing.with the word,—Peter says: “ Having been begotten again, not of corruptible seed, but of incorruptible, through the word of God, which liveth and abideth.” (1 Peter 1:23). And James says: “ Of his own will he brought us forth by the word of truth, that we should be a kind of first-fruits of his creatures.” (James 1:18). In these passages the “ word of God,” or “ the word of truth,” is the instrument of regeneration. God’ s will is the origin of it. Paul said to the Corinthians: “ For though ye have ten thousand tutors in Christ, yet have ye not many fathers; for in Christ Jesus I begat you through the gospel.” (1 Corinthians 4:15). He regards the gospel in the same attitude that James and Peter represent it. The gospel is here the seed, the instrument of conversion of the Corinthians. Of the Gentiles Peter said that God “ made no distinction between us and them, cleansing their hearts by faith.” (Acts 15:9). To the Thessalonians Paul said: “ God chose you from the beginning unto salvation in sancti­fication of the Spirit and belief of the truth: whereunto he called you through our gospel, to the obtaining of the glory of our Lord Jesus Christ.” (2 Thessalonians 2:13-14). Here again the belief of the truth is the instrument of sanctification and salvation. Wheth­er, then, we call it the truth, the word, the word of God, the gospel, it is called the seed, the incorruptible seed of the new birth by which the sinner is begotten, sanctified, purified, and saved.Ephesians 5:27that he might present the church to himself a glorious church,—The church having been washed in the members being baptized into Christ, the work of Christ is to perfect it, that he might present it to himself a glorious church.not having spot or wrinkle or any such thing;—Her glory consisted in her purity— without spot or stain upon her garments or character, as a pure and chaste woman, true to her husband. Spots indicated the indiscretions of youth, and wrinkles in the garments indicated carelessness or the decay of age, as wrinkles in the face. He was so perfecting the church that it would have neither the indiscretions of youth nor the feebleness and decay of age.but that it should be holy and without blemish.—Christ died not only to redeem the church out of the world, but also to per­fect it after it was separated from the world. [The design of Christ’ s death as here expressed is to render the church perfectly holy, but there can be no doubt as to when this end is to be attained, for in this life neither scripture nor experience affords an example; still if one should attain this blessed state, it cannot be affirmed of the whole body of believers. It is then when the righteous dead shall be raised in the likeness of the Son of God, and those who shall be alive shall be changed. (1 Thessalonians 4:15­18). When this corruptible shall have put on incorruption and this mortal shall have put on immortality— it is then that the church shall be made ready as a bride adorned for her husband. (Revelation 21:2; Revelation 19:6-8).]Ephesians 5:28 Even so ought husbands also to love their own wives as their own bodies.—As Christ redeemed the church and loves it, so ought husbands to love their own wives. Christ loved the church better than he did his own fleshly body. He sacrificed it that he might establish the church. The church became the spiritual body which was dearer to him than the fleshly body.He that loveth his own wife loveth himself:—So the wife becomes part of the body of the husband. The twain are one. [This is so because she is one with him, and their interests are identified; because by this, he really promotes his own welfare as much as he does when he takes care of his own body. A husband’ s kindness to his wife will be more than repaid by the happiness which she imparts, and all the real solicitude which he shows to make her happy will come to far more than it costs. If a man wishes to promote his own happiness in the most effective way, he should follow the Lord’ s instruction to show love and kindness to his wife.]Ephesians 5:29for no man ever hated his own flesh;—As no man ever hated his own flesh, he ought not to hate or be bitter against his wife.but nourisheth and cherisheth it, even as Christ also the church;—[The husband’ s love for his wife should be that of the highest character, a love that shrinks at no sacrifice in order to bless and ennoble the wife of his bosom. It must be of the same kind as that which prompted Christ to give himself for the salvation of the world. The aim of the true husband should be to make the character of his wife a glorious character, with­out spot or blemish.]Ephesians 5:30because we are members of his body.—We, as members of the church, which is the body of Christ, are members or par­takers of his body. Our union with him is close and strong. He is head in the sense that from him all the strength and power comes, all the wisdom descends. He is the center to which all the members are bound, from him all the impulses and guidance flow. The members of the church should be as subject to the mind of Christ as the members of the body are subject to the will of its head. The head through the nervous organization con­veys its mandates to the members of the body, and they move at his slightest wish and obey faithfully its mandates. Christ the head of the church bears his mandates to the body through the mind. The will of Christ is contained in the New Testament. That the will may be conveyed to the body, we must take that will into the mind, learn it, study it, and have it so in the heart that it molds the mind and guides the very emotions. In this way only can we have the mind of Christ. When we learn the mind that was in Christ, we must perform it willingly, as the members of our body obey our own mind. This is the only way of receiving the mind of Christ; the only way of receiving his Spirit that we may be guided thereby. Unless we have, and are guided by the mind of Christ, we are none of his. Let it sink deep into every mind that our lack of obedience is a lack of faith or trust in God.Ephesians 5:31 For this cause shall a man leave his father and mother, and shall cleave to his wife;—Because of this intimate relation and oneness between husband and wife, as between Christ and the church, as ordained in the beginning: “ Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.” (Genesis 2:24). The wife is the other part of himself. [The relation of parentage is one of common flesh and blood, and stands at the head of those natural relations which we do not make, but into which we are bom. The relation of marriage is the most sacred of all the ties into which we are not born, and which we do make for ourselves, in accordance with a true or supposed harmony of nature. It becomes, says the Lord, a relation not of common flesh and blood but of one flesh. Itself originally voluntary, it supersedes all natural ties. The Lord therefore says, “ They are no more two, but one flesh. What therefore God hath joined together, let no man put asun­der.” (Matthew 19:6). Hence marriage is strikingly that unity with Christ— voluntarily initiated by the Lord, voluntarily accept­ed by us— which yet so supersedes all natural ties that it is said: “ If any man cometh unto me, and hateth not his own father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.” (Luke 14:26).]and the two shall become one flesh.—When a man selects a woman to be his wife, she becomes the complement of himself— that which is needed to make the complete man, so the two are one. It takes both to make one being as originally created. This union must be indissoluble in the sight of God.Ephesians 5:32 This mystery is great: but I speak in regard of Christ and of the church.—This union of the two is a great mystery, he illustrates it by Christ and the church.Ephesians 5:33 Nevertheless do ye also severally love each one his own wife even as himself;—Notwithstanding he speaks of Christ and the church, let every man so love his wife as he loves him­self— make her a part of himself, in his thoughts, feelings, pur­poses, and regard her comfort and happiness as he does his own, and do for her as he does for himself.and let the wife see that she fear her husband.—Let the wife see that she respects and honors her husband. [Reverence con­sists of love and esteem which produce a care to please, and a fear which awakens caution lest just offense be given. There should be such a mutual love and confidence that the known wish of the husband should be a law to the wife; and that the known desires of the wife should be the rule which the husband would approve.] "THE EPISTLE TO THE " Chapter Five IN THE CHAPTER 1) To see the importance of walking in love, light, and wisdom 2) To understand the responsibilities wives and husbands have toward each other 3) To appreciate the high esteem and great love the Lord has for His church SUMMARY Paul continues to exhort Christians to walk in a manner worthy of their calling (cf. Ephesians 4:1). Having described the need to walk in unity and in purity, he now urges them to imitate God and "walk in love" with Christ as their example. Such love requires that all forms of immorality and filthy speech not even be named among them. Since the wrath of God is to come upon the sons of disobedience, Christians must not be deceived by nor partake with those who engage in such evil deeds (Ephesians 5:1-6). Having passed from darkness to light in coming to Christ, we should also "walk as children of light". This includes producing the fruit of the Spirit such as goodness, righteousness and truth, thereby demonstrating what is acceptable to the Lord. We cannot participate in the shameful works of darkness, but instead must expose them. This we do by letting Christ's light shine in us, for such light will naturally make the darkness manifest by way of contrast (Ephesians 5:7-14). As the days are evil and the time is short, Christians must "walk as wise" and make the best use of their time. This requires an understanding of the Lord's will. Christians are also to be filled with the Spirit, as evidenced by singing together, praying with thanksgiving, and submitting to one another in the fear of God (Ephesians 5:15-21). The chapter ends with what we might describe as a call to "walk in matrimonial harmony". Wives are exhorted to respect their husbands, submitting to them as to the Lord. Husbands are commanded to love their wives as Christ loved the church, and even as they love their own bodies. In the course of such instructions Paul takes the opportunity to reveal the Lord's desire to present to Himself a glorious church, holy and without blemish, which is why He gave Himself for it (Ephesians 5:22-33). OUTLINE I. A CALL TO WALK IN LOVE (Ephesians 5:1-7) A. AS CHRIST LOVED US (Ephesians 5:1-2) 1. Be followers of God as dear children (Ephesians 5:1) 2. Walk in love as Christ loved us (Ephesians 5:2) a. Who gave Himself for us b. As a sweet-smelling sacrifice to God B. NOT IN AND (Ephesians 5:3-7) 1. Things which should not even be named among saints (Ephesians 5:3-4) a. Fornication b. All uncleanness c. Covetousness d. Filthiness e. Foolish talking f. Coarse jesting -- Rather, giving of thanks 2. For such have no inheritance in the kingdom of Christ and God (Ephesians 5:5) a. No fornicator or unclean person b. No covetous man, who is an idolater 3. Upon sons of disobedience will come the wrath of God (Ephesians 5:6-7) a. So don't let anyone deceive you with empty words b. Do not be partakers with them II. A CALL TO WALK AS OF LIGHT (Ephesians 5:7-14) A. AS THOSE WHO ARE NOW LIGHT IN THE LORD (Ephesians 5:7-10) 1. Though once darkness, they are now light in the Lord (Ephesians 5:7 a) 2. They should walk as children of light (Ephesians 5:7-10) a. Bearing the fruit of the Spirit (or light) in all goodness, righteousness and truth b. Proving what is acceptable to the Lord B. HAVING NO WITH WORKS OF (Ephesians 5:11-14) 1. Instead expose them (Ephesians 5:11-12) a. For they are unfruitful b. It is even shameful to even speak of those things done in secret 2. Which shall be exposed (Ephesians 5:13-14) a. When made manifest by the light b. Thus we should be the light which Christ gives us III. A CALL TO WALK AS WISE (Ephesians 5:15-21) A. WALKING (Ephesians 5:15-17) 1. Not as fools but as wise (Ephesians 5:15) 2. Redeeming the time, for the days are evil (Ephesians 5:16) 3. Not as unwise, but understanding the will of the Lord (Ephesians 5:17) B. FILLED WITH THE SPIRIT, NOT WINE (Ephesians 5:18-21) 1. Singing (Ephesians 5:19) a. Speaking to one another in psalms, hymns, spiritual songs b. Making melody in your heart to the Lord 2. Giving thanks (Ephesians 5:20) a. Always for all things b. To God the Father in the name of our Lord Jesus Christ 3. Submitting to one another in the fear of God (Ephesians 5:21) IV. A CALL TO WALK IN HARMONY (Ephesians 5:22-33) A. DUTIES OF WIVES (Ephesians 5:22-24) 1. Submit to their own husbands, as to the Lord (Ephesians 5:22-23) a. For the husband is the head of the wife b. Even as Christ is the head of the church and the Savior of the Body 2. Be subject to their husbands in everything, just as the church is subject to Christ (Ephesians 5:24) B. DUTIES OF (Ephesians 5:25-32) 1. Love their wives, as Christ loved the church (Ephesians 5:25-27) a. He gave Himself for it b. This He did that He might: 1) Sanctify and cleanse the church through the washing of water by the word 2) Present it to Himself a glorious church a) Having no spot or wrinkle b) Holy and without blemish 2. Love their wives as their own bodies (Ephesians 5:28-32) a. For he who loves his wife loves himself b. For no one hated his own flesh, but nourishes and cherishes it 1) Even as the Lord does His church 2) For we are members of His body c. For in marriage man and woman become one, just as with Christ and His church C. SUMMARY OF DUTIES (Ephesians 5:33) 1. Let each man love his wife as himself (Ephesians 5:33 a) 2. Let the wife respect her husband (Ephesians 5:33 b) REVIEW FOR THE CHAPTER 1) What are the main points of this chapter?- A call to walk in love (Ephesians 5:1-7) - A call to walk as children of light (Ephesians 5:8-14) - A call to walk as wise (Ephesians 5:15-21) - A call to walk in matrimonial harmony (Ephesians 5:22-33) 2) What are Christians to be? (Ephesians 5:1)- Followers of God as dear children 3) How are we to walk (live)? (Ephesians 5:2)- In love, even as Christ loved us and gave Himself for us 4) What things are not fitting for saints? (Ephesians 5:3-4)- Fornication - All uncleanness - Covetousness - Filthiness - Foolish talking - Coarse jesting 5) What is fitting for saints? (Ephesians 5:4)- The giving of thanks 6) Who has no inheritance in the kingdom of Christ and God? (Ephesians 5:5)- No fornicator, unclean person, nor covetous person 7) Of what is a covetous person guilty? (Ephesians 5:5)- Idolatry 8) What is to come upon the sons of disobedience? (Ephesians 5:6)- The wrath of God 9) What are we now in the Lord? How then should we walk? (Ephesians 5:8-10)- Light in the Lord - As children of light, proving what is acceptable to the Lord 10) What is the fruit of the Spirit (light)? (Ephesians 5:9)- Goodness, righteousness, and truth 11) What are Christians to do regarding unfruitful works of darkness?(Ephesians 5:11) - Have no fellowship with them - Expose them 12) How else are Christians to live? Why? (Ephesians 5:15-16)- Circumspectly, as wise, redeeming the time - Because the days are evil 13) What other responsibilities do we have as Christians? (Ephesians 5:17-18)- To understand the will of the Lord - To be filled with the Spirit 14) What is either the means or the evidence of one filled with the Spirit? (Ephesians 5:19-21)- Speaking to one another in psalms, hymns, and spiritual songs - Singing and making melody in your heart to the Lord - Giving thanks for all things to God the Father in the name of Jesus Christ - Submitting to one another in the fear of God 15) What are the responsibilities of wives toward their husbands?(Ephesians 5:22-24) - To submit and be subject to their husbands, as to the Lord 16) What is revealed about the relation of Christ to His church? (Ephesians 5:23)- He is the head of the church and the Savior of the body 17) What are the responsibilities of husbands toward their wives? (Ephesians 5:25-31)- To love their wives as Christ loved the church - To nourish and cherish their wives, as they do their own bodies 18) Why did Jesus love and give Himself for the church? (Ephesians 5:25-27)- That He might sanctify and cleanse the church - That He might present it to Himself a glorious church - That it might be holy and without blemish 19) What is Paul's summation regarding marital responsibilities? (Ephesians 5:33)- A husband is to love his wife as himself - A wife is to respect her husband Ephesians 5:1. Dear children means. beloved or favorite children. If a child could think of his father only as a tyrant, raid a man who regarded his offspring merely as subjects whom he could rule with a cruel hand, it would be an unpleasant task to obey his commands. On the other hand, if he believed that his father was directing his conduct because of a deep love for his child, it would certainly be a joy to obey such a parent. God has given numerous evidences of His love for the children in the divine family, and Paul asks the Ephesian brethren to obey Him from that motive. Ephesians 5:2. Walk in love is along the same line as the preceding verse; love to walk so as to please the loving Father. An additional motive is in the fact that Christ as well as God loved us--even before we loved Him. The love of Christ for us was proved by the supreme sacrifice that He made for us by the death on the cross. Sweet-smelling savor is said in view of some sacrifices that were offered to God under the law of Moses, in which sweet incense was burned as an odor that was sweet. Ephesians 5:3. Fornication is the unlawful intimacy of the sexes. For a detailed explanation of the word in its relation to "adultery," see the comments at Galatians 5:19. Uncleanness means impurity in general, whether of the body or the mind. Covetousness is from which Thayer defines. "greedy desire to have more." A reasonable desire for the good things of the world is not wrong, for they are necessary to man's existence in this life. But a greedy desire for them will take a man's mind away from spiritual matters and may lead him back into a life of sin. Not be once named. We should not interpret any statement in the Bible in such a way as to contradict some other plain one. The fact that Paul just named these things shows he is not forbidding his brethren even to mention them, for that would be condemning himself. The explanation is in the last three words of the verse, namely, as becometh saints. Hence he means these things should not be mentioned with approval. Ephesians 5:4. The Greek word for filthiness in this passage does not appear in any other place in the New Testament. It means something that is low grade in character, either in word or deed. Foolish talking and jesting mean virtually the same thing, but the two are used for the sake of making a stronger impression. Christians are not required to be glum and unhappy, yet they should not indulge in conversations that are undignified and meaningless. Not convenient means unbecoming; anything that would be out of place in a Christian. Rather giving of thanks. The children of God have so much to be thankful for, that such a frame of mind should influence their speech. Ephesians 5:5. Even one single act of unlawful sexual intimacy constitutes fornication or adultery, but a whoremonger is a man who makes it a common practice; especially one who patronizes a woman who receives men for money. Unclean person means one who is corrupt either in body or mind. Covetous is explained in the comments at verse 3. Paul does not say that such a man is merely as bad as an idolater, but says he is one. That is because idolatry consists of being devoted to any thing or person except the one true God. A man who is greedy for the temporal things of this world will be chiefly interested in them, and will give his greatest devotion along that, line, hence is an idolator. An inheritance is a share in the property of another either through a relationship with him, or by some provision in his will. God has offered to adopt any person who will, into His family, and thus make him an heir of the Heavenly Estate. Paul states that such evil characters as the ones just mentioned will be denied any share in the good things of God. It is called the kingdom of Christ and God, because both the Father and the Son are one in spirit and purpose. Christ is the active king, ruling under his Father, but at the last day he will give up the rule that the Father may be the exclusive King. (See 1 Corinthians 15:24-28.) Ephesians 5:6. Vain words are those that sound very well on the surface, but which are deceptive in reality. Some men might be able to speak in such a way as to make it seem that the things Paul had just mentioned were not wrong; he is warning his brethren against such false teachers. God's wrath is never shown against anything that is right, yet it has been expressed concerning these practices; therefore they must be wrong. Children of disobedience is a figurative term that means a group of persons who do not have enough faith in their professed father to obey Him. Ephesians 5:7. A partaker with a person is one who either actually joins with him in doing the same things, or who encourages him in it by friendship with him. Ephesians 5:8. Were sometimes darkness refers to the time when these Ephe-sians were in the darkness of heathenism. Having been led into the light of divine truth in Christ, their walk or general conduct should be in harmony with such divine truth. Children of light is a figure similar to the one in verse 6 except that it applies to truth instead of unbelief. Ephesians 5:9. A tree is known by its fruit (Matthew 7:16-20), and the kind of character a man maintains can be known only by the fruit or outward deeds in his life. The Spirit cannot produce anything but that which is goodness and righteousness and truth. This important subject is treated also in Galatians 5:22-23. Ephesians 5:10. When men walk according to the truth that has been given to them by the Spirit (through the inspired writers), it produces the good fruit of righteousness just mentioned. That will prove (make a practical demonstration) the Lord's way is best. Ephesians 5:11. To have fellowship has the same meaning as being a partaker, which is commented upon at verse 7, but Paul adds another command in this verse, namely, to reprove the evil. The word is from ELEGCHO, and Thayer defines it at this place, "by conviction to bring to light, to expose." According to the laws of the land, even, "to conceal a crime constitutes another crime." If the servants of God know of the existence of sin and do not condemn it, they thereby become partakers thereof. All active things whether good or bad produce some kind of fruit (Matthew 7:17), hence the word unfruitful in our verse means that it does not bear any proper fruit. Works of darkness refers to the evil practices that are performed under the cover of the darkness of error and the absence of spiritual light of truth. Ephesians 5:12. The workers of darkness mentioned in the preceding verse are the persons meant by "them" in this verse. To speak of cannot mean the mere reference to the things done, for Paul has just done that very thing. The word speak is from LEGO, and one part of Thayer's definition is, "to enumerate, recount, narrate, describe." In secret denotes that the things they were doing were not open to the public, not that no people knew anything about it. Paul had to know about it, else he could not have spoken of it as he did. Neither is that because he was an inspired man, for some historians have given accounts of such proceedings. But they were often so vile and immoral that it would be a shock to the decent mind to describe them in detail. Ephesians 5:13. Reproved means to be exposed or made known to all, and that would be done by turning on the light of truth. That is why those deeds were done "behind closed doors." This subject is treated in John 3:19-21, which shows the same spirit of men who do not want their actions to be known, because they fear that good people would refuse to have any fellowship with them. Ephesians 5:14. The terms used in this verse are figurative or spiritual, and pertain to the proper conduct of Christians. Divine truth is referred to as light, because it makes known many things that could not be known otherwise. Isaiah 60:1-5 is a passage that deals with the subject of light, and our verse evidently refers to that. Paul is exhorting the brethren to bestir themselves from their spiritual slumber, and arise from their spiritually-dead condition so as to be ready for the light that Christ offers. Ephesians 5:15. The original for circumspectly is defined by Thayer, "exactly, accurately, diligently." To walk in such a manner, it is necessary for one to see or take heed to the divine law that is given to direct his steps. Jeremiah 10:23 says "it is not in man that walketh to direct his steps." Hence it is necessary for the Lord to give the directions, which He has done in his word of truth. The sentence may well be expressed by the familiar phrase appearing in many public places, "watch your step." The original for fools does not appear in any other place in the Greek New Testament. It does not mean a person without intelligence, for such an individual would not be responsible and hence should not be given any religious commands. The word is defined in the lexicon, "unwise, foolish," and Robinson explains it, "without true wisdom in Christ." This shows the word means a person who does not consult the Lord's instructions as to the proper way to walk; the wise person is the one who does give them heed. Ephesians 5:16. Redeeming is from EXAGO-RAZO, and Thayer's definition (the part in italics) at this place is, "to make a wise and sacred use of every opportunity for doing good." Time is from KAIROS, and Thayer defines it at this place, "opportune or seasonable time," then adds the comment, "with verbs suggestive of the idea of advantage." This definition fits in well with the meaning of redeeming just explained. We should make use of every advantage that comes before us for doing something good. If that is done, it can be Said that the time we spend is not in vain. Days is from EMERA, and it has such a wide range of meaning that Thayer uses two pages of his lexicon in defining it. Paul means there is much evil present in these days, and Thayer's definition of evil at this place is, "bringing toils, annoyances, perils." To overcome these evils and make the time count for good, we are exhorted to "redeem the time." Ephesians 5:17. This verse is related to the preceding one in that it recognizes the contrast between wisdom and the lack of it. The man who understands the will of the Lord is regarded by the apostle as a wise man, and vice versa. Such wisdom is necessary to enable one to walk in the ways of righteous- ness. Ephesians 5:18. Excess is from ASOTIA. Thayer and Robinson agree on the meaning cf this word, butj shall quote the definition of the latter because he uses a more common language. "Debauchery, revelry, riot." The American Standard Version also renders it "riot." The heathens generally filled themselves with wine and then engaged in their idolatrous performances, which often were disorderly even to the extent of being immoral. In contrast to that, Paul instructs his brethren to be filled with the Spirit. That can be done by drinking deep from the fountain of truth as it is produced by the Spirit through the preaching and teaching of the apostles. Instead of making them drunk and leading them into riotous actions and filthy conversations, it will produce the kind of thought exchange that is indicated in the next verse. Ephesians 5:19. There is so much misunderstanding in the religious world over the proper kind of "music" to be used in the services of the Lord, that I believe it will be well to go into much detail at this verse. I shall first give the meaning of the different words in the passage. Speaking is from LALEO, which means words uttered by mouth, regardless of whether it is done merely as expressions of speech, or performed by singing. In the present verse it is used only in the form of singing. Psalms is from PSALMOS, which Thayer defines, "a pious song, a psalm." Hymns is from HUMNOS, and the same lexicon defines it, "a sacred song, hymn." Songs is from ODE and Thayer defines it, "a song, lay, ode," and explains it to mean, "in the Scriptures a song in praise of God or Christ." Making melody is from PSALLO. This word originally referred to a musical instrument and is defined in Thayer's lexicon, "to cause to vibrate by touching, to twang; to touch or strike the chord, to twang the strings; to play on a stringed instrument, to play the harp; to sing to the music of a harp." Many words in the old classical language came later to have a more restricted meaning, and that is the case with PSALLO. Hence, Thayer defines it further as follows: "In the New Testament, to sing a hymn, to celebrate the praises of God in song." Since the word literally has reference to a musical instrument, but Paul uses it figuratively, he tells us what instrument Christians are to play, namely, the heart. Spiritual songs means those exhibiting the effects and character of the -Holy Spirit as taught in the New Testament. Any composition that combines the qualities of PSALMOS, IIUMNOS and ODE would be a scriptural song, and such a composition is possible according to a footnote in Thayer's lexicon. Ephesians 5:20. In Colossians 3:16 Paul writes a passage cn the same subject as the preceding verse at this place, but there is some difference in the wording as to what is to be accomplished by the singing. The brethren are to teach and admonish each other, and in the next verse they are told to give thanks to God, after having told them to do everything in the name of Jesus. We should consider our present passage in the same light as the one in the letter to the Colossians. Whatever ye do is directly connected with the command in the preceding verse to "teach" themselves in song, hence they were to speak on the subject of doing things for the Lord's cause, just as the instructions are given in our present passage. In the name means by the authority of Jesus, and all of the deeds performed for Him will prompt the true disciple to offer thanksgiving for the privilege of doing things for the Lord. Ephesians 5:21. Whatever the New Testament says in one place must be considered in the light of what it says elsewhere on the same subject. We know there are certain men in the church who have ruling authority over others (1 Thessalonians 5:12-13; Hebrews 13:17). By this we must understand our present passage does not teach a promiscuous exercise of ruler-ship, for that would be devisive in its results. Thayer explains the original for submitting in this place, "to yield to one's admonition or advice." Such an explanation is correct since Paul adds the proviso in the fear of God. If a brother fears or reverences God, he will not give another disciple any admonition that is not in harmony with God's will. Therefore, if any member of the body of Christ, whether official or private, gives another some admonition that is according to the will of the Lord, it is the duty of that person so admonished to heed the advice. Such an attitude if manifested by the various members of the church would prevent much of the confusion that so often divides the body. Ephesians 5:22. This verse should be understood on the principle set fourth in the preceding one. A wife must submit to the authority of her husband as long as he requires nothing that is contrary to the will of God. When she does that, she is doing so as unto the Lord, for He has willed the husband is the head of the wife. Ephesians 5:23. A comparison is made between a husband as head of his wife, and Christ as the head of the church. No institution or organization or body. whether temporal or spiritual and whether physical or moral, can prosper without a head, and the body must be under the control of the head. Saviour of the body. Chapter 1:22, 23 says the body of Christ is his church. Hence, unless a person is a member of the body or church of Christ, he has no promise of salvation. Ephesians 5:24. All normal human bodies are subject to and controlled by their head, and likewise the church is subject to Christ its head. Since the husband is the head of the wife (verse 23), she is to be subjected to him. In every thing is modified by the proviso mentioned and explained at verse 22. Ephesians 5:25. When a man asks a woman to become his wife, it is presumed that he loves her; but too often he ceases to have the affection that prompted his proposal, and he may even become "bitter" against her as the companion passage in Colossians 3:19 expresses it. The love of Christ for his church is cited as an example of the love a true husband has for his wife. Christ proved his love by giving his life for the church, and a devoted husband will do all he can for the sake of his wife. Ephesians 5:26. The comparison between a husband and wife on one hand, and Christ and the church on the other, is used for the purpose of illustration as far only as the two are similar. However, the case of Christ is far more extensive than is required of a husband. Christ literally died to produce the cleansing blood for the purification of the institution that was to become His bride. Washing of water refers to the ordinance of baptism, by which men and women are made members of the divine body. (Acts 2:38 Acts 2:41 Acts 2:47; Titus 3:5.) By the word. Baptism will mean nothing to a man unless he submits to it in obedience to the ward-of the Lord (Romans 6:17). Ephesians 5:27. Present it to himself. When a man looks upon a woman who is to become his bride, he delights in seeing her properly attired, with garments that are suitable for the occasion, being unsoiled and free from wrinkles. Jesus wished his bride (the church) to be thus qualified, and the phrase in italics first applies to the way the church appears to Him in this world if it is what it should be. But the actual marriage is to take place at the judgment day, and Christ desires that when the time comes, the bride will have adorned herself properly, in character and appearance (2 Corinthians 11:1-2; Revelation 19:7-8). To enable her to be so adorned, He has provided her with garments that have been cleansed from all blemishes by his own blood. Spot or wrinkle. A wedding garment should be free from stains, and be smooth in its physical form. The figure means the church should be "unspotted from the world" (James 1:27), and free from such evil blemishes as wrinkles that may be caused by contact with the pressure of sin. To be holy denotes a life that is righteous according to the rules that have been left by the bridegroom. Ephesians 5:28. The apostle continues his comparison that was started at verse 22, because there are so many points of likeness between the family and the church, the two and only divine organizations on earth today. Wives as their own bodies. When a man joins himself to his wife they become one flesh (Genesis 2:24; Matthew 19:5-6). That is why it is said that he that loveth his wife loveth himself. Ephesians 5:29. Self-interest will cause a man to be concerned about his own body, and if he is neglectful of his wife's welfare, it indicates that he does not realize she is a part of him. Christ never forgets the relationship between Himself and the church, hence he has always been mindful of its needs. Ephesians 5:30. The terms of this verse are literal as they pertain to the members of the fleshly body. That is why the blood of Christ is not mentioned, for He did not have any blood even after coming from the grave (John 19:34; Luke 24:39). However, the application is to our relationship with Christ and with each other (Romans 12:4-5; 1 Corinthians 12:27). Ephesians 5:31. For this cause. Since the union of a man and woman makes them one flesh, the man should leave his father and mother--consider himself no longer under their authority as a specific part of their group--and should give undivided faithfulness to the new union he has formed with his wife. Ephesians 5:32. A mystery is anything that is not known, whether complicated or simple in its character. It is also something that could not be discovered by human investigation alone. No uninspired man would have thought that the joining of a male and female in sexual intimacy would actually merge their bodies into one. But the word of God has declared it so, and the fact will be acknowledged by all who respect Him. Paul recognizes the great reality, but says he is referring to it as an illustration of Christ and the church. Ephesians 5:33. Nevertheless. Because of his statement as to why he was referring to the great mystery of the marriage relation, some people might conclude that what the apostle said on that subject was of minor importance. He here avoids such an error by direct instructions on the duties of a husband to his wife, repeating what he said in several preceding verses on that subject. He then adds instructions for the wife in her proper attitude toward her husband. Reverence is from PHOBEO, which Thayer defines at this place, "To reverence, venerate [regard with respect], to treat with deference [courteous regard] or reverential obedience." It does not have the sense of regarding her husband as a superhuman or divine being, as the word "reverend" generally (but erroneously) is thought to mean. David Lipscomb Commentary On Ephesians 6Ephesians 6:1 Children, obey your parents—After speaking of the rela­tions of husband and wife, next comes that of parents and chil­dren. The child is begotten, conceived, and brought into exist­ence by the parents. It is a part of themselves, each imparting of their own life and being to the child. They take care of it, sustain it, and the child looks to the parent as the parent looks to God. In gratitude to the parent and as a means of training, it is to trust and obey God as it grows older. God has always required the child to obey the parent; under the Mosaic law, he said: “ If a man have a stubborn and rebellious son, that will not obey the voice of his father, or the voice of his mother, and, though they chasten him, will not hearken unto them; then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place; and they shall say unto the elders of his city, This our son is stubborn and rebellious, he will not obey our voice; he is a glutton, and a drunkard. And all the men of his city shall stone him to death with stones: so shalt thou put away the evil from the midst of thee; and all Israel shall hear, and fear.” (Deuteronomy 21:18-21). This was a son in his minority, but when the parents grow old and infirm in body and mind, and the child has reached the strength and wisdom of man­hood, honor then demands support and help, but always with deference, kindness, and respect.in the Lord:—This limits the submission. That is, whatever can be done in obedience to the parents without violating the law of God, that do; but beyond this no child dare go without deep condemnation upon itself. The fearful doom of those who fail to obey God in order to please parents or propitiate the world is given in the following: “ He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself unto him. ... If a man love me, he will keep my word: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my words: and the word which ye hear is not mine, but the Father’ s who sent me.” (John 14:21-24). When one does the will of parents rather than obey the commandments of God, or when he fails to do the commandments of God to please any earthly being, he shows that he loves that being more than he loves God. Whenever one fails to bear whatever cross stands in his way, he fails to obey God in order to save his life even, he cannot be a disciple of the Lord. (Luke 14:26-27; Luke 17:33).for this is right.—The same obligation and restriction in obeying parents, not only for gratitude and love of the parent, but because God requires it. In obeying the parent the child obeys God. This is the added obligation. But the child old enough to be accountable to God is under higher obligation to obey God than it is to obey the parent. It must disobey the parent in order to obey God when their requirements conflict. The first duty is to God.Ephesians 6:2 Honor thy father and mother (which is the first command­ment with promise),—This is one of the ten commandments written on tables of stone at Sinai. To honor father and mother is to discharge faithfully the duties the child owes them— obedi­ence in childhood, respect, reverence through life, tender care, and support in old age, and kindness and love at all times. This is the first commandment that has a specific promise connected with it.Ephesians 6:3that it may be well with thee, and thou mayest live long on the earth.—The blessings come as the result of the character that loves and honors the parent, and then God, and preserves from the fatal ruin of the stubborn and rebellious son. [This blessing is the heritage of dutiful children in every land. The obedience of childhood and youth rendered to a wise Chris­tian rule forms in the young the habit of self-control, self-respect, diligence, promptitude, faithfulness, and kindness of heart, which are the best guarantees for happiness and success in life.]Ephesians 6:4 And, ye fathers, provoke not your children to wrath:—Fathers are cautioned against an excessive severity that pro­vokes bitter, wrathful rebellion. Children should be corrected and restrained from self-will, and should be trained to be obedi­ent to their parents from earliest childhood; but this should be done in love for the child. The child will come to appreciate this and to love and honor the parent for the restraint and correction given.but nurture them in the chastening and admonition of the Lord.—Kindly and earnestly train them in the discipline of the Lord. It may be severe, but it is for the good of the child, and is prompted by love. In no point do Christians fail more than in the training of their children in the Lord. They allow them to grow up ambitious of worldly preferment, lovers of pleasure, greedy of gain, and frequently scoffers of God. This is due to lack of faithful training. The obedience of childhood and youth rendered to a wise Christian rule forms the habit of self-control, self-respect, diligence, faithfulness, and kindliness of heart, which are the best guarantees for happiness and success in life. Parents cannot be faithful servants of God without studying his word; treasuring it in their hearts, letting its teachings mold their feel­ings, direct their lives, and form their character. They must do this to fit them for heaven. In doing so they will teach the word to their children as the chief matter of life. They have brought them into existence, and are under every obligation to bring them up in the chastening and admonition of the Lord.So great and important were the issues involved concerning the teaching of the law given at Sinai that God said unto Israel: “ And these words, which I command thee this day, shall be upon thy heart; and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes. And thou shalt write them upon the door-posts of thy house, and upon thy gates.” (Deuteronomy 6:6-9). Again, he says: “ See, I have set before thee this day life and good, and death and evil; in that I command thee this day to love Jehovah thy God, to walk in his ways, and to keep his commandments and his statutes and his ordinances, that thou mayest live and multiply, and that Jehovah thy God may bless thee in the land whither thou goest in to possess it.” (Deuteronomy 30:15-16). And still further, he says: “ Set your heart unto all the words which I testify unto you this day, what ye shall command your children to observe to do, even all the words of this law. For it is no vain thing for you; because it is your life, and through this thing ye shall prolong your days in the land, whither ye go over the Jordan to possess it.” (Deuteronomy 32:46-47). This was said concerning the law of Moses, sealed with the typical blood of animals; we have the spiritual and eternal law of God, sealed with the blood of his beloved Son, the Savior of the world, concerning which it is said: “ Therefore we ought to give the more earnest heed to the things that were heard, lest haply we drift away from them. For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just recompense of reward; how shall we escape, if we neglect so great a salvation? which having at the first been spoken through the Lord, was confirmed unto us by them that heard; God also bear­ing witness with them, both by signs and wonders, and by mani­fold powers, and by gifts of the Holy Spirit, according to his own will.” (Hebrews 2:1-4). Parents who fail to teach their children sin against God, themselves, their children, and how shall they escape the wrath of God on account of their neglecting this solemn warning? Ephesians 6:5 Servants, be obedient unto them that according to the flesh are your masters,—The apostle recognized the slavery of human beings in both master and slave. Slavery is a political relation, established by political governments. The Lord did not violently interfere with political relations. It was not an indis­soluble relationship like husband and wife, parent and child. Slavery was in force in all the countries to which letters were addressed. Indeed, it was in force in all countries at that time. Christ did not propose to break up such relations by violence. He recognized the relationship, regulated it, and put in operation principles that in their workings would so mold public sentiment as to break down all evil relations and sinful institutions. Slavery was so treated.with fear and trembling,—With earnest, conscientious care and reverence. [The fear enjoined is no dread of human dis­pleasure, or the master’ s whip or tongue. It is the same “ fear and trembling’ ' with which the child of God is to work out his “ own salvation.” (Philippians 2:12). The inward work of the soul’ s sal­vation and the outward work of the busy hands on the farm, in the mine, at the factory, or in the lowest domestic duties— all alike are to be performed under a solemn responsibility to God and in the presence of Christ who understands every kind of work, and will render to each of his servants just and exact reward.]in singleness of your heart,—The honest desire to do right for its own sake, with inward sincerity, knowing it was their duty; and even if it was irksome, doing it pleasantly, with no feeling of reluctance, but genuine good will.as unto Christ;—The Christian servant was required to obey his master not only from fear, but for conscience’ sake. It was not only to please the master, but to please Christ. It was an added obligation to fidelity in the service rendered.Ephesians 6:6not in the way of eye-service, as men-pleasers;—Eyeservice is either work done only to please the eye, which cannot bear to be tested; or it may be good work done only when the master’ s eye is upon the worker. This was a vice not peculiar to slavery, but it enters into all forms of service. Dishonest work is to be avoided quite as much as dishonest words. An acted lie is as dishonorable as a spoken one.but as servants of Christ,—The servants of Christ must apply the principles of Christ to their work.doing the will of God from the heart;—The service was to be a faithful service, rendered from the heart, with a singleness of heart for the benefit of the master. [To do the will of God in this way may sometimes require Christian courage. In these days there are labor unions and combinations among workmen, with a view of protecting their rights. They may sometimes be dominated by selfishness, and act tyrannically; and a Christian workman may be in the position of choosing between the Lord and incurring the ill will of his fellow workers. If he is worthy of the Lord, he will not, to please his fellow workers, render unfaithful work, but will brave the consequences of rendering faithful service because he must be faithful to Christ rather than to men.]Ephesians 6:7with good will doing service,—Much of the service re­quired of slaves was done from fear and grudging; but the Chris­tian slave must do the will of God in the service of men, as Jesus Christ did it— with meekness and fortitude and unvaried love. The work will thus be rendered from inner principles, with thought and affection and resolution spent upon it.as unto the Lord, and not unto men:—As a Christian he must do it willingly, and cheerfully as unto the Lord, for he ac­cepts only cheerful service.Ephesians 6:8knowing that whatsoever good thing each one doeth,—The Lord requires fidelity in any relation his servants occupy as service to him. They must be faithful in all relations of life.the same shall he receive again from the Lord, whether he be bond or free.—When the servants are so because they trust the Lord, he will reward them whether bond or free. So if the master be harsh and unreasonable, and the slave be discouraged from service, he will still do it from the fear of the Lord, and look forward for God to reward him.Ephesians 6:9 And, ye masters, do the same things unto them, and for­bear threatening:—He commands the masters to act towards their slaves from the fear of God. The spirit that threatens is a bitter, dictatorial one, lacks kindness and consideration, and greatly exasperates and embitters the servant.knowing that he who is both their Master and yours is in heaven,—God will reward the master with good or evil as he treats his servants. God rewards the master for his course toward his servant as well as the servant’ s course toward his master.and there is no respect of persons with him.—God no more respects the person of the master than that of the servant. Indeed, he makes no allowance for him because of his superior station.[The general principles underlying this section are applicable to all the relations of employer and employee. The employee is warned against eye-service, exhorted to faithful labor as in the sight of God, bidden to look unto a higher recompense than the temporal wages, because he serves a higher Master. The master is reminded of the equality of all before God, and warned that position does not avail in his sight, and exhorted respecting the duties to him involved in the duties of an employer. Here, and here only, is the true social science. Duties to one another are duties to Christ]Ephesians 6:10 Finally,—In this section Paul draws his epistle to a conclusion, and by this word quickens the attention of his readers, and prepares them for a counsel eminently mighty in itself of what had already been said.be strong in the Lord,—He now gives admonition as to their general deportment We become strong in the Lord by drawing near to God in a more faithful and trusting obedience to him, a closer walk in the footsteps of Jesus Christand in the strength of his might—[Though the redemption in Christ is complete and free, yet between the beginning and the final consummation there is a continual conflict— it is some­thing real and arduous. It is not only real, but is difficult It is one in which true believers are often grievously tried; and multitudes of weak believers utterly fail. He knew that to meet these mighty foes they needed to be fully armed for the conflict To be strong in the Lord indicates the relation to Christ in which alone the strength can be experienced. (2 Corinthians 12:9). The might is Christ’ s, but by faith it becomes our strength. Strong trust courage, endurance, hope, love may all be had from him, if our fellowship be maintained in uninterrupted vigor.]Ephesians 6:11 Put on the whole armor of God,—God does not clothe Christians with this strength and power without earnest effort on their part, and without their making just such efforts and doing just what he commands. The spiritual or inner man becomes strong only by experience. God has prepared and furnished armor to be used by the Christian soldier. It is composed of weapons both defensive and offensive, those which ward off the blows of the enemy and with which they are to strike offensive blows to conquer others. [We are thus taught from the outset that as the strength which we need is not from ourselves, so neither are the means of offense and defense. Nor are they means of man’ s devising. This is a truth which has been overlooked by many professed Christians in all ages of the church, to the injury of those who profess to be children of God. Instead of relying on the arms which God has provided, men have always been disposed to trust to that which they have provided for themselves or which have been prescribed by others.]that ye may be able to stand—The Christian soldier ought to be prepared on all sides, so as to want nothing. The Lord has provided arms for repelling every attack. It remains for him to apply them to use. [To quicken our vigilance, he reminds us that we must not only engage in open warfare, but that we have a crafty and insidious foe to encounter, who frequently lies in ambush.]against the wiles of the devil.—[These are the devil’ s treacherous methods of warfare and his subtle plans of battle. Wiles are acts or means of cunning deception; something as a ruse or stratagem, by which he is enabled to trick or deceive. The idea here is that the devil does not carry on an open warfare. He does not meet the Christian soldier face to face. Hence the ne­cessity of being constantly armed to meet him whenever the attack is made. He presents the world in an alluring aspect; invites to pleasures that seem to be harmless, and leads in indulgence until we have gone so far that we cannot retreat]Ephesians 6:12 For our wrestling—Wrestling is a technical word of the Greek athletic contests. It was probably suggested by the word stand. For the wrestler’ s work is to maintain his position and to throw his adversary. And it is a most graphic picture of the Christian life. For, unlike military conflict, each one contends alone against a personal contestant, and can gain the victory only by intense personal effort and watchfulness. This suitability of the word led Paul to drop for a moment the military metaphor involved in the word armor, to which he returns in the next verse, and to borrow another metaphor from the athletic festivals.is not against flesh and blood,—This denotes mankind as limited by the constitution of the human body. The Christian struggle is not against persons so limited. This is true even when we have resolute human opponents. For these are but in­struments of unseen and more tremendous foes.but against the principalities, against the powers,—The sig­nification of this and the following terms, and the analogy of scripture, renders it certain that the reference is to evil spirits. For the angels that sinned and were cast out of heaven, it is said: “ God spared not angels when they sinned, but cast them down to hell, and committed them to pits of darkness, to be re­served unto judgment.” (2 Peter 2:4). And again: “ Angels that kept not their own principality, but left their proper habitation, he hath kept in everlasting bonds under darkness unto the judg­ment of the great day.” (Jude 1:6). They are now subject to Satan their prince. They are now called those who are first in high rank; and powers, those invested with high authority. These terms have probably reference to the relation of the spirits among themselves.against the world-rulers—This expresses the extent of the dominion of these invisible foes— the term is extended only to the rulers of the most widely extended realms; there is no part of the earth to which their influence does not extend, and where this dark rule does not show itself. (Luke 4:6).of this darkness, against the spiritual hosts of wickedness—These evil spirits reign over the existing state of ignorance and alienation from God. That is, the world in its apostasy is sub­ject to their control; or ‘ 'this darkness” is equivalent to kingdom of darkness. Rulers of the kingdom of darkness, which includes in it the world as distinguished from the true people of God. Our conflict, therefore, is with the potentates who are rulers of the kingdom of darkness as it now is.in the heavenly places.—Undoubtedly the places here meant are those in which are found the hosts of wicked spirits against whom believers are in perpetual struggle, and in which they need the panoply of God described in the following verses. These places cannot be called “ heavenly” because of heavenly enjoyment experienced by these occupants, but for some other reason. The allusion is the same as in the following: "And you did he make alive, when ye were dead through your trespasses and sins, where­in ye once walked according to the course of this world, accord­ing to the prince of the powers of the air, of the spirit that now worketh in the sons of disobedience.” (Ephesians 2:1-2). If our "adversary the devil, as a roaring lion” (1 Peter 5:8), if he is “ going to and fro in the earth, and from walking up and down in it” (Job 1:7), his activity is in the same place precisely in which the angels are employed. He is often at church, and some­times in the pulpit. He is at work in places that are heavenly, to angels, though they are far from being heavenly to him. Paul often speaks of the Christian life as a conflict, but only here does he name the opponent. In 1 John 5:4-5, the enemy to be con­quered is the world. This calls attention to the outward and visible form, and the multiplicity, of the foes arrayed against us. In 1 John 4:4-6, the power of this multiform antagonist is traced to one animating and personal principle. In 2 Corinthians 4:4, Paul says “ the god of this world” proves his hostility by blinding “ the minds of the unbelieving, that the light of the gospel of the glory of Christ, . . . should not dawn upon them.” And the passage before us speaks of various superhuman powers acting under the directions of one supreme foe, the devil.[At the head of the ranks of wicked spirits is the devil. The subject is a forbidding one, but the levity with which it is treated in many circles, the number of those who scorn the idea of per­sonal evil spirits whose sole aim is to antagonize the Lord’ s work, grace among men, justifies some reflections on it. Probably there is no criminal known to men that has so many aliases as the devil. I subjoin a partial list of names given him by the Lord Jesus Christ and the Holy Spirit: Evil One (Matthew 13:19); Enemy (Matthew 13:39); Beelzebub (Mark 3:22); Prince of Devils (Mark 3:22); Strong One (Luke 11:21); Murderer (John 8:44); Liar (John 8:44); Father of Lies (John 8:44); Prince of This World (John 12:31); Satan (Acts 5:3); God of This World (2 Corinthians 4:4); Belial (2 Corinthians 6:15); Serpent (2 Corinthians 11:3); Spirit of Evil (Ephesians 2:2); Tempter (1 Thessalonians 3:5); Adversary (1 Peter 5:8); Angel of the Abyss (Revelation 9:11); Apollyon (Revelation 9:11); Abaddon (Revelation 9:11); Great Red Dragon (Revelation 12:3); The Dragon (Revelation 12:7); Great Dragon (Revelation 12:9); The Old Serpent (Revelation 12:9); Devil and Satan (Revelation 12:9); Deceiver of the Whole World (Revelation 12:9); Accuser (Revelation 12:10). Here are twenty- seven names given the devil, each of which is descriptive of his energy, and his power. The Lord Jesus himself calls him “ the prince of this world,” a title which invests him with marvelous authority. Paul calls him “ the god of this world.” Both describe the sphere of the devil’ s influence, and both have to do with that strange, lawless, and godless thing called “ the spirit of the twen­tieth century.” How profoundly this spirit of the age is domi­nated by the devil and interpenetrated vicious influence which every observant Christian perceives. There is scarcely a beneficial invention of this age that is not perverted into an instrumentality for evil. With such a foe confronting him, the Christian needs “ the whole armor of God,” which is fully provided and freely given.]Ephesians 6:13 Wherefore take up the whole armor of God,—Having all these wicked spirits to fight, he admonishes them to take unto themselves the whole armor of God. [The repetition of the counsel given emphasizes its importance. The language used distinguishes it from all maimer of merely human precautions, defenses, or disciplines. It is a special provision for the believer in response to his prayerful trust in God.]that ye may be able to withstand in the evil day,—The commandment to be strong in the Lord is fully associated with our having done all, because leaning on almighty strength implies the effort to put forth strength by our own instrumentality; when God’ s strength comes to us it constrains us to do all that can be done by us or through us, as Paul exhorted: "So then, my beloved, even as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling; for it is God who worketh in you both to will and to work, for his good pleasure." (Philippians 2:12-13). [We are to leave nothing undone that can contribute to the success of the battle; then we shall be able to stand, or stand firm.]and, having done all, to stand.—It is important to bear in mind through the whole context that the central idea is prepared­ness, not progress or conquest; ideas of which the gospel is full, but which are not present here. [The scene is filled with the marshalled hosts of the evil one, bent upon dislodging the Chris­tian from the one possible vantage ground of life and power— union and communion with the Lord.]Ephesians 6:14 Stand therefore, having girded your loins with truth,—The girding the loins gives strength to labor. The truth of God taken into the heart is as a girdle to give strength to the loins. [The belt was an essential part of the soldier's equipment. Pass­ing around his loins, it was of special use in keeping other parts of the armor in place and in securing the proper soldierly attitude and freedom of movement. The girding is the soldier’ s own act by the help of God’ s grace. It is subjective truth. In that of harmony of knowledge with the objective truth given in the gos­pel, of the inward practical acknowledgment of the truth as it is in Christ. The subjective application means obviously the personal grace of candor, sincerity, and truthfulness, as it is used also of the veracity of God (Romans 15:8). It seems simplest, therefore, and most accordant with usage to take it so here. And this plain grace of openness, truthfulness, reality, the mind will practice no deceits and attempt no disguises in our intercourse with God, is indeed vital to Christian safety and essential to the due operation of all other qualities of character. This is a wonderful source of strength, and requires much attention, careful thought, prayerful reading and meditation, to arm ourselves with the truth.]and having put on the breastplate of righteousness.—The breastplate was to protect the breast and chest, and the vital organs within. Righteousness is the breastplate God has fur­nished man to protect himself from the darts the enemy may hurl at him. Righteousness is gained by doing the will of God. The righteousness of God is that plan of obedience to him, that he has ordained through which to save man. (Romans 8:1-11). Man clothes himself with that righteousness of God by walking in the way God has marked out for him to walk. "My little children, let no man lead you astray: he that doeth righteousness is right­eous, even as he is righteous.” (1 John 3:7). Jesus did the will of God and for that reason was righteous. All who do God’ s will are righteous, for "if ye know that he is righteous, ye know that every one also that doeth righteousness is begotten of him.” (1 John 2:29). Then to put on the breastplate of righteousness is to obey God.Ephesians 6:15and having shod your feet with the preparation of the gospel of peace;—Since the Christian warrior is to stand, he must have no unprotected and uncertain foothold. Preparedness is the thought here. As his fighting was so much of a hand-to-hand conflict, a firm footing was exceedingly important. His sandals were accordingly not only bound firmly to his feet and ankles, but were thickly studded with hobnails, to give a sure footing to those who would stand firm. The Christian soldier’ s preparedness in this regard, he is to find in the gospel of peace, [it is that principle of steadfastness which has its origin in a sense of oneness with God, and so of divine aid in any emergency. The paradox here, of peace as part of the panoply of the holy war, is as significant as it is beautiful. The Christian soldiers foothold needs to be settled, sure, and restful, just in proportion to the stress around him. The peace of justification (Romans 5:1), and its accompaniment, “ the peace of God, which passeth all understand­ing,” guarding the heart and thoughts in Christ Jesus (Philippians 4:7), are just then most necessary to the Christian’ s spirit and most real to his consciousness, when put to the test in the evil day. Jesus Christ, in himself, is ground of vantage; a clear view and personal hold of him is the secret of a true foothold upon him. Paul himself, when facing death, stood in this strength when he wrote the following: "For which cause I suffer also these things: yet I am not ashamed; for I know him whom I have believed, and I am persuaded that he is able to guard that which I have com­mitted unto him against that day.” (2 Timothy 1:12).]Ephesians 6:16withal taking up the shield of faith,—The shield to which reference is made was four feet long and two and one-half feet wide. It was held on the left arm and could be used to protect the entire body, and was very essential to the safety of the combatant. Joined together, these large shields formed a wall, behind which a whole body of troops could hide themselves from the rain of the enemies missiles. [Such is the office of faith in the conflicts of life; it is the Christian soldier’ s main defense. To increase our faith it is necessary to study regularly the word of God, since belief cometh of hearing “ the word of Christ.” (Romans 10:17). But in order that our faith may be strengthened and fixed as a part of our being, it is necessary that we give expression to our convictions in our daily life. No thought or feeling enters into the formation of our characters or becomes permanent until it controls the actions of our bodies and becomes a part of our being.— Faith itself is accepted by God only when it has molded the actions of the body and made the body subject to its control The conviction of the heart becomes a part of our being and alters into our character only when it prompts the body to action.]wherewith ye shall be able to quench all the fiery darts of the evil one.—Faith in God furnishes the shield that will ward off all the darts of the wicked one. [On the shield of faith the darts of Satan are caught, their points broken, and their fire ex­tinguished. The shields were made of wood, covered on the outside with thick leather, which not only deadened the shock of the missile, but protected the frame of the shield from the fire- tipped darts. These flaming arrows, armed with some quickly burning and light combustible material, if they failed to pierce the warrior’ s shield, fell in a moment extinguished at his feet. It is not likely that Paul means by the fiery darts incitement to passions in ourselves, inflammatory temptations that seek to rouse the inward fires of anger and lust. The fire belongs to the enemy who shoots the dart. It signifies malignant hate with which Satan hurls his slander and threats against the people of God through his human instruments. An unwavering faith wards off and quenches this fire, so that the soul never succumbs to its heat.]Ephesians 6:17 And take the helmet—The Roman soldier’ s helmet was a cap made of thick leather or brass, fitted to the head. It was used to guard the head from a blow by a sword, a war club, or a battle-axe.of salvation,—According to the analogy of the preceding expressions, “ the breastplate of righteousness,” and “ the shield of faith,” salvation is itself the helmet. That which adorns and protects the Christian, which enables him to hold up his head with confidence and joy, is the fact that he is one of the redeemed, made meet to be a partaker of the inheritance of saints in light, who has been delivered out of the power of darkness into the kingdom of the Son of his love, in whom there is redemption, the forgiveness of sins. (Colossians 1:12; Colossians 1:14). [To the Christian soldier, the assurance of salvation is very important for the following reasons: To be firm and steadfast in the faith, he must have scrip­tural assurance of pardon or salvation from past sins, and he must have a well-grounded hope of the future and final salvation. This can be attained only by “ them that by patience in well-doing seek for glory and honor and incorruption.” (Romans 2:7).]and the sword of the Spirit,—This is the sword which the Spirit puts into the hands of the Christian, which he must accept and use.which is the word of God:—The Spirit gave the word of God to the Christian, that he might use it both as a defensive and offensive weapon. It is that which God has spoken, his word, the Bible. This is “ sharper than any two-edged sword.” (Hebrews 4:12). It is the wisdom of God and the power of God. It com­mends itself to reason and conscience. It has the power not only of truth, but of divine truth. [The Lord promised to give a word and wisdom which all their adversaries should not be able to gainsay or resist. (Luke 21:15). In opposition to all error, to all false philosophy, to all false principles of morals, to all sophistries of vice, to all suggestions of the devil, the sole, simple and sufficient weapon is the word of God. It puts to flight all the powers of darkness. The Christian finds this to be true in his individual experience. It dissipates his doubts; it drives away his fears; it delivers him from the power of Satan. It is also the experience of the church collectively. All her triumphs over sin and error have been accomplished through the word of God. So long as she uses this and relies on this alone, she goes forward conquering; but when she turns aside to reason, science, tradition, or the doctrines and commandments of men, then she is at the mercy of the adversary— the devil.]Ephesians 6:18with all prayer and supplication—In this verse there still lingers some reference to soldiers on guard. Prayer is the general word for worship appropriated to God alone; supplication, used also towards man, is one element of such worship— asking what we need from God. [Paul says: “ In nothing be anxious; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God.” (Philippians 4:6). In this we have first the general word prayer and then the two chief elements of worship, supplication with thanksgiving. It is not armor or weapons that makes the soldier. There must be cour­age and strength; even then he needs help. As the Christian has no resources of strength in himself, and can succeed only as aided from above, the apostle urges the duty of prayer.]praying at all seasons in the Spirit,—[Believers should pray on all occasions, as Jesus said: “ They ought always to pray, and not to faint” (Luke 18:1), and Paul exhorted Christians to “ pray without ceasing" (1 Thessalonians 5:17). It is obvious, there­fore, that prayer includes all converse with God, and is the ex­pression of our feelings and desires which terminate in him. True prayer is spiritual and comes from a heart filled with heavenward longings and aspirations, changing our prayer from a cold form to heartfelt realities. The ordinary habit of the soul should be prayerful, realizing the presence of God and looking for his grace and guidance.]and watching thereunto in all perseverance and supplication for all the saints,—The conflict of which Paul has been speak­ing is not merely a single combat between the individual Christian and Satan, but also a war between the people of God and the powers of darkness. [No soldier entering into a battle fights for himself alone, but for all his fellow soldiers also. They form one army, and the success of one is the success of all. In like manner Christians are united in one army and therefore have a common cause; and each must pray and fight for all. Such is the com­munion of saints as set forth by the Holy Spirit that they can no more fail to take this interest in each other’ s welfare than the eye can fail to sympathize with the foot.]Ephesians 6:19and on my behalf, that utterance may be given unto me in opening my mouth,—Paul was a man of like passions and infirmities with us. His inspiration revealed unto him the will of God concerning man, and what was needed to carry forward God’ s work among men. Seeing clearly his duty and responsi­bility, and seeing what he most lacked to enable him to do the work, he prayed to be strengthened and guarded against the weaknesses and dangers that beset him. A lack of courage to speak at all times the full truth of God was one of the besetting sins of the early preachers. No more courageous man ever lived than Paul; yet he felt there was danger that he might fail to speak the whole truth of God to the world, and prayed, and asked others to pray for him that he might have the courage to preach it faithfully. If one of such natural courage as he felt such danger and the necessity for praying for courage, how much more should we poor mortals fed the need of following his example. Our courage is not now tested exactly in the same way his was; but it is none the less fully tested, and we need the courage to do our full duty to God and man. His courage was tested by the danger of persecution, imprisonment, and death.to make known with boldness—This includes frankness and boldness of spirit, of which this unrestrained declaration of truth is the expression. Men now as often fail to preach the whole truth of God with boldness and fullness, because it is un­popular and excites opposition of the public, as it did in apostolic days from fear of imprisonment and death. Courage to preach boldly and fully the whole truth of God is the crying need of preachers and teachers of God’ s word. The word of God is corrupted, its teachings are perverted, and his truth is compro­mised, because they lack courage to speak boldly the whole truth. This weakens the church, and deprives men of the blessings of God’ s help. He blesses only those who speak the whole will of God. Not to do so is to stain our souls with the blood of our fellow men.the mystery of the gospel,—The mystery of the gospel is that the Gentiles are fellow partakers of the promise in Christ Jesus, through the gospel. (Ephesians 3:1-7).Ephesians 6:20for which I am an ambassador in chains;—Paul was then in Rome, a prisoner, wearing chains for preaching the truth. He was an ambassador of God to the world to proclaim terms of pardon, as he says: “ We are ambassadors therefore on behalf of Christ, as though God were entreating by us: we beseech you on behalf of Christ, be ye reconciled to God.” (2 Corinthians 5:20). Am­bassadors are representatives of governments which send them. Paul, as sent by Christ with authority to preach in his name, and to negotiate with men, proclaiming the terms of reconciliation and urging their acceptance, was in an eminent sense an am­bassador. He was an ambassador in chains, yet he did not lose his courage, but preached with as much boldness as ever.that in it I may speak boldly, as I ought to speak.—Every one who speaks in the name of the Lord ought to speak his word boldly, fearlessly, and fully as it is, no matter how unpopular it may be.Ephesians 6:21 But that ye also may know my affairs, how I do,—Hav­ing referred to his captivity, he knew it would be natural for the Ephesians to desire more information about how he fared and his state of mind in captivity. The information regarding Paul and his friends would not be confined to the letter, but would be given no doubt also by Tychicus by word of mouth.Tychicus,—He was of the province of Asia, in Asia Minor, of which Ephesus was the capital. (Acts 20:4). He accom­panied Paul on his last journey from Corinth to Asia, although he is not, like Trophimus, actually named with Paul in Jerusalem. It is highly probable that he was one of the “ messengers of the churches” spoken of in Second Corinthians (2 Corinthians 8:18-23), as sent to bear the alms to Jerusalem. We now find him again with Paul, and made by him the bearer of this epistle and the one to the Colossians. He is alluded to as still his companion in the interval between the first and second captivity (Titus 3:2), and in the second captivity is dispatched once more to Ephesus. (2 Timothy 4:12).the beloved brother and faithful minister in the Lord,—[The character and career of Tychicus are such as show him altogether worthy of the confidence reposed in him by Paul, who sent him again and again on important work, which could be performed only by a man of ability and of high Christian character and experience. Thus all that is known of Tychicus bears out the description given by Paul himself, that he was a beloved brother, a faithful minister and fellow servant of the Lord. The two qualities by which he is noted— lovableness and fidelity— have not only served to embalm his name, but to show that he had a character much like that of Paul.]shall make known to you all things:—It is supposed that this has reference to his commission as bearer of this epistle. As so sent, Tychicus would be a messenger direct from Paul, and could make known to these brethren, whose solicitude in his behalf was certainly great, all the particulars of his life in the Roman prison.Ephesians 6:22whom I have sent unto you for this very purpose, that ye may know our state, and that he may comfort your hearts.—[This serves to explain the absence of personal remembrances, allusions, and messages in this epistle. Tychicus, in whom Paul had full confidence, would deliver them all by word of mouth. The concluding words show that it was not to gratify any personal feeling that Paul directed Tychicus to make this communication; but knowing how much they felt for him, he believed it would be a comfort to hear how he fared. To pagans, imprisonment was always dreadful; it was well for them to know how Christians could glory in tribulations. (Romans 5:3). Tychicus, the beloved brother, was well fitted to apply this comforting view of his state.]Ephesians 6:23 Peace be to the brethren,—The peace for which Paul prayed to be among those in Christ is the fruit of peace with Christ and God. [Such peace guarding the thoughts and heart of each Christian, nothing contrary thereto will arise among them. There can be no clashing of interests, no selfish competitions, no strife as to who shall be the greatest. The awe of God’ s presence with his people, the remembrance of the dear price at which the church was purchased with his own blood (Acts 20:28), the sense of Christ’ s lordship (1 Corinthians 15:25), and the sacredness of the brotherhood (1 Corinthians 3:16-17), should check all turbulence and rivalry and teach us to seek the things that make for peace. (1 Peter 3:11).]and love with faith,—Love includes peace, and more; for it labors not to prevent contention only, but to help enrich in all ways the body of Christ. [By such toil of love, faith is made per­fect. As faith grows and deepens, it makes new channels in which love may flow. To the Thessalonians Paul wrote: “ We are bound to give thanks to God always for you, brethren, even as it is meet, for that your faith groweth exceedingly, and the love of each one of you all toward one another aboundeth.” (2 Thessalonians 1:3). This is the sound and true growth of faith.]from God the Father and the Lord Jesus Christ.—Peace among Christians is the fruit of peace with God through Christ. With such peace guarding the thoughts and heart of each Chris­tian, nothing contrary thereto will arise among them. Calm and quiet hearts make a peaceful church. There are no clashing interests, no selfish competitions, no strife as to who shall be greatest.Ephesians 6:24 Grace be with all them that love our Lord Jesus Christ—God's grace is to those who love Christ, and for those who con­tinue to love him is this grace continued. If our love to Christ fails, grace ceases to rest upon us. God does not look with favor upon those who turn from faith in his Son. [Of such persons, Paul said: “ If any man loveth not the Lord, let him be anathema. Marana tha.” (1 Corinthians 16:22). God’ s love is not a love of in­difference; but a love of choice, Jesus said: “ If a man love me, he will keep my word: and my Father will love him.” God cannot grant his grace to those who have seen and hated him in his Son and image. By that hatred they refuse his grace, and cast it from them. On the other hand, sincere love to the Lord Jesus Christ opens the heart to all the rich and purifying influences of divine grace. If we love Christ, we shall love his people.]with a love incorruptible.—[This love is the life of the body of Christ. In it lies the church’ s immortality. The gates of death prevail not against her, rooted and grounded as she is in love to the risen and immortal Christ May that love be main­tained in deathless power!] "THE EPISTLE TO THE " Chapter Six IN THE CHAPTER 1) To understand the responsibilities of children and their fathers 2) To suggest how principles governing servants and masters can be applied to employees and their employers 3) To see the need to adorn ourselves with the whole of armor of God, that we might be strong in the power of His might, and not just our own strength SUMMARY The final chapter begins with what might called an exhortation to "walk in familial harmony." Children are told to obey their parents, while fathers are instructed not to provoke their children to wrath but bring them up in the Lord's nurture and admonition. As many households in the first century A. D. contained servants, commands are also given on the duties of servants and their masters (Ephesians 6:1-9). The last major section of this epistle is a call to "walk in victory", with a charge to stand strong in the power of the Lord's might. To be able to withstand the wiles of the devil and spiritual hosts of wickedness in heavenly places, Christians needs to adorn themselves with the whole armor of God. This armor includes such elements as truth, righteousness, the gospel, faith, salvation, and the Word of God. Standing strong also requires fervent and watchful prayer, not just for one's self, but for all Christians. Even Paul solicits their prayers that he might be bold as an ambassador in chains as he makes known the mystery of the gospel (Ephesians 6:10-20). A brief explanation is then given concerning Tychicus, who is to let them know how Paul is doing. The epistle then concludes with a prayer for peace to the brethren, love with faith, and grace for all who love the Lord Jesus Christ in all sincerity (Ephesians 6:21-24). OUTLINE I. A CALL TO WALK IN HARMONY (Ephesians 6:1-9) A. DUTIES OF (Ephesians 6:1-3) 1. To obey their parents in the Lord (Ephesians 6:1) 2. To honor their father and mother, the first commandment with promise (Ephesians 6:2) 3. That they may enjoy the promise of the commandment (Ephesians 6:3) a. To do well b. To live long on the earth B. DUTIES OF FATHERS (Ephesians 6:4) 1. Do not provoke their children to wrath (Ephesians 6:4 a) 2. Bring their children up in the training and admonition of the Lord (Ephesians 6:4 b) C. DUTIES OF (Ephesians 6:5-8) 1. Be obedient to their masters according to the flesh (Ephesians 6:5-6 a) a. With fear and trembling b. In sincerity of heart, as to Christ c. Not with eyeservice, pleasing only men, but as servants of Christ 2. Do the will of God from the heart (Ephesians 6:6-8) a. Doing service with good will b. Serving as to the Lord, and not to men c. Knowing that whoever does good receives the same from the Lord D. DUTIES OF MASTERS (Ephesians 6:9)1. Treat their servants in the same way (Ephesians 6:9 a) 2. Do not threaten their servants (Ephesians 6:9 b) a. For their own Master is in heaven b. And there is no partiality with Him II. A CALL TO WALK IN VICTORY (Ephesians 6:10-20) A. STAND STRONG IN THE POWER OF THE LORD (Ephesians 6:10-13)1. A call to stand strong in the Lord, in the power of His might (Ephesians 6:10) 2. Put on the whole armor of God, that you may stand against the wiles of the devil (Ephesians 6:11) 3. For we do not wrestle against flesh and blood, but against... (Ephesians 6:12) a. Principalities and powers b. The rulers of the darkness of this age c. Spiritual hosts of wickedness in the heavenly places 4. Therefore take up the whole armor of God (Ephesians 6:13) a. That you may be able to withstand in the evil day b. Having done all, to stand fast B. WITH THE WHOLE ARMOR OF GOD (Ephesians 6:14-20)1. Therefore stand fast with the armor of God, which includes... (Ephesians 6:14-17) a. Your waist girded with truth b. The breastplate of righteousness c. Feet shod with the preparation of the gospel of peace d. The shield of faith above all, to quench the fiery darts of the wicked one e. The helmet of salvation f. The sword of the Spirit, which is the word of God 2. Praying always, being watchful (Ephesians 6:18-20) a. Praying with all prayer and supplication in the Spirit b. Being watchful with all perseverance and supplication for all the saints c. Praying for Paul 1) That utterance may be given to him 2) That he might speak boldly, as he ought to speak a) To make known the mystery of the gospel b) For which he is an ambassador in chains III. (Ephesians 6:21-24) A. AND HIS REPORT (Ephesians 6:21-22) 1. Tychicus, a beloved brother and faithful minister in the Lord, will let them know how Paul is doing (Ephesians 6:21) 2. He has been sent to comfort their hearts (Ephesians 6:22) B. PARTING WORDS OF PEACE, LOVE, AND GRACE (Ephesians 6:23-24)1. Peace to the brethren (Ephesians 6:23 a) 2. Love with faith, from God the Father and the Lord Jesus (Ephesians 6:23 b) 3. Grace be with all who love our Lord Jesus in sincerity (Ephesians 6:24) REVIEW FOR THE CHAPTER 1) What are the main points of this chapter?- A call to walk in familial harmony (Ephesians 6:1-9) - A call to walk in victory (Ephesians 6:10-20) - Conclusion (Ephesians 6:21-24) 2) What responsibilities do children have toward their parents? (Ephesians 6:1-2)- Obey their parents in the Lord - Honor their father and mother 3) What promise comes with the commandment to honor one's parents? (Ephesians 6:3)- "That it may be well with you and you may live long on the earth" 4) What responsibilities does a father have toward his children? (Ephesians 6:4)- Not to provoke them to wrath - Bring them up in the training and admonition of the Lord 5) In what way are servants to be obedient to their masters? (Ephesians 6:5-7)- With fear and trembling - In sincerity of heart, as to Christ - Not with eyeservice, as men-pleasers - As servants of Christ, doing the will of God from the heart - Serving with good will, as to the Lord and not to men 6) What should motivate a servant to this kind of service? (Ephesians 6:8)- Knowing that what good one does will bring about the same from the Lord 7) How were masters to treat their servants? (Ephesians 6:9)- In the same way servants were to serve their masters - Without threatening 8) What ought to motivate masters to treat their servants kindly? (Ephesians 6:9)- Knowing that their Master is in heaven, and He shows no partiality 9) In what are Christians to be strong? (Ephesians 6:10)- In the Lord and in the power of His might 10) How can we stand against the wiles of the devil? (Ephesians 6:11)- By putting on the whole armor of God 11) Against what do we wrestle, if not against flesh and blood? (Ephesians 6:12)- Principalities and powers - The rulers of the darkness of this age - Spiritual hosts of wickedness in the heavenly places 12) What benefit is there to take up whole armor of God? (Ephesians 6:13)- May be able to withstand in the evil day - Having done all, to stand 13) List the armor of God as described in Ephesians 6:14-17- Waist girded with truth - Breastplate of righteousness - Feet shod with the preparation of the gospel of peace - Shield of faith to quench the fiery darts of the wicked one - Helmet of salvation - The sword of the Spirit, which is the Word of God 14) What else should we add to this armor? (Ephesians 6:18)- Praying always with watchfulness, with perseverance making supplication for all the saints 15) For what did Paul ask that they pray for in his behalf? (Ephesians 6:19-20)- For boldness to make known the mystery of the gospel 16) How did he describe himself? (Ephesians 6:20)- An ambassador in chains 17) Who was going to tell them more about Paul's condition? (Ephesians 6:21-22)- Tychicus 18) How is this man described? (Ephesians 6:21)- A beloved brother and faithful minister in the Lord 19) For what does Paul pray as he closes this epistle? (Ephesians 6:23-24)- Peace to the brethren, and love with faith - Grace to all who love our Lord Jesus Christ in sincerity Ephesians 6:1. The fundamental commands by which one becomes a Christian are the same for all persons, regardless of their place in society and the nation. But there are various duties assigned to Christians that are adapted to them in the different relations of life. The preceding chapter deals with husbands and wives, while the present one starts with the special duties of children toward their parents. The original word for children means offspring, regardless of age or sex, and whether temporal or spiritual. But the connection here shows it means fleshly children of either sex, but old enough to have become Christians and thus subject to the religious instructions from the apostle. We learn also that a son or daughter may be old enough to obey the Gospel while still under the control of the parents. In the Lord means they are to obey as long as the parents do not require them to do something contrary to the word of the Lord. The proviso is similar to "in the fear of God" in chapter 5:21. For this is right states the highest motive that can prompt anyone in obeying the commands of the Lord. Ephesians 6:2. Honor does not contradict the preceding verse. If a parent asks his child to do something that is contrary to the word of the Lord, then he is not required to obey it. But while refusing to obey the request of his parent because it is unscriptural, he should do so in a manner that does not show disrespect for the parent. The overbearing attitude that so many boys and girls manifest toward their parents is never right under any circumstances. With promise. (See next verse.) Ephesians 6:3. This is the promise referred to in the preceding verse. It pertains to a temporal reward consisting of long life on the earth, particularly that part given to the Lord's ancient people. The promise is not literally extended to Christians, but it is mentioned to indicate the importance of the command. If children obey this command (together with all others given to Christians), they have the promise of sharing in the new earth promised the righteous. (Matthew 5:5; 2 Peter 3:13.) Ephesians 6:4. Provoke not . . . to wrath all comes from , which Thayer defines, "to rouse to wrath, to provoke, exasperate [vex bitterly], anger." Parents who fail to control their children sometimes try to find justification by this passage. The rest of the verse shows they are wrong in such a course. The phrase means for a father to correct his child firmly, but in a spirit that shows he is doing it for his good. Bring them up refers to the supporting and rearing of one's children. Nurture is from PAIDEIA, and in the King James Version it has been rendered by chastening 3 times, chastisement 1, instruction 1, nurture 1. Thayer defines it, "the whole training and education of children." He adds by way of explanation, "which relates to the cultivation of mind and morals, and employes for this purpose now commands and ad-monitions, now reproof and punishment." Robinson's definition and comments are virtually the same as Thay-er's. The correction that is included in the word nurture is to be accompanied with admonition or exhortation, which means an earnest plea for the children to give heed to the correction administered by the parent. Of the Lord. The third word is in the possessive case, and makes the phrase mean, "such as belongs to the Lord or proceeds from him." This would apply to a father's duty to discipline his children (including minors) in a way acceptable to the Lord. Ephesians 6:5. The word servant in the King James Version comes from a number of Greek originals. The one in this verse is the most frequently used, and it means a slave or servant as we commonly use the term. It is from DOULOS, and Thayer defines it, "a slave, bondman, man of servile ["slavish"] condition." In the time of Christ and the apostles the Roman Empire contained millions of slaves. These were not all inferior persons as to intelligence, but were the victims of war or other conditions over which they had no control. The prevalence of these persons explains why so many references are made to them in the New Testament. Jesus did not intend to interfere with the relation of master and servant, but He did give many instructions about the duties of each to the other when either became a Christian. Hence our verse commands the servants to obey their masters. According to the flesh denotes they were their masters in temporal things only. With fear and trembling. Not fear of punishment from the master, for that would be equivalent to "eyeservice" which is condemned in the next verse. Following his definition of the original for trembling, Thayer gives the following comment: "Used to describe the anxiety of one who distrusts his ability completely to meet all requirements, but religiously does his utmost to fulfill his duty." Singleness means with sincerity from the heart. As unto Christ. A faithful servant of Christ will strive to do his duty because it is right, and a slave also should be conscientious in serving his master. Ephesians 6:6. Both Thayer and Robinson explain eyeservice to be "service performed only under the eye of the master." Such service would not spring from a conscientious motive, and would indicate that if the master were absent the servant would come short of his duty. Doing the will of God. It is the Lord's will that all men who are employed by others shall fulfill their obligation with a pure motive. Ephesians 6:7. As to the Lord is the same as the preceding verse. Ephesians 6:8. Earthly masters may not always reward their slaves fully for their services, nor even give them due credit for the good work done; but one wrong act does not justify another. The slave who does his duty from the heart will not be forgotten by the Lord, and will be duly rewarded in the day of Final Accounts. Ephesians 6:9. Do the same things. The masters were to conduct themselves as the servants were exhorted to do, namely, remembering their obligation to the Lord. Forbearing threatening. The first word means to cease using threats as a means of forcing the servant into obedience. This would not bar all reference to possible punishment for disobedience, for the apostle makes direct reference to the Heavenly Master in connection with the subject, and we know He has threatened to punish all of the disobedient servants. (See 2 Corinthians 5:11.) The phrase is clarified by the one at the close of the verse, namely, neither is there respect of persons with. him. Doubtless there were masters who felt superior because of their relation as masters, and took advantage of it to frighten their slaves. Also there were certain slaves for whom they had a personal dislike, and would be influenced thereby to utter spiteful threats against them. Paul instructs them that the Master in Heaven will not make any distinction between any persons in the exercise of His judgments, whether between masters and slaves, or between one slave and another. Ephesians 6:10. Finally. In this and the preceding chapter Paul gives special instruction to husbands and wives, parents and children, masters and servants. He now addresses his words to them all as his brethren, and the instructions he is about to deliver will apply to them all, as well as to other disciples of Christ. Be strong in the Lord. The apostle is about to introduce an illustration from a soldier in the Roman army. One of the first things to be considered when a war is being planned or expected, is to make sure that every possible preparation has been made to strengthen the forces soon to engage in battle. Accordingly, Paul tells his brethren to obtain such a strength from the Lord. Power and might mean virtually the same thing, being items added to the general instruction to obtain strength from the Lord. It is as if the apostle had said, "equip yourselves for the war by calling upon the Lord, for he is powerful and mighty." Ephesians 6:11. A few verses are devoted to general remarks about warfare, after which Paul will specify the parts of equipment that make up the armor and fighting implements for the conflict. It is necessary to put on the whole armor, not merely the parts that may be the most agreeable to wear. Wiles is from a Greek word that Thayer defines, "cunning arts, deceit, craft, trickery." The devil uses all sorts of tricks in his warfare against Christians, hence it is necessary to have on the whole armor, for there is no way of knowing just which piece will be needed most. Ephesians 6:12. Paul likens the Christian warfare to a wrestling contest which was a common form of athletics in those days. In that bout the winner was required not only to throw his rival, but must hold him down with his hand upon his neck. A Christian must not only "win a point" against the devil, but must continue his victory until the antagonist acknowledges his defeat. "Resist the devil and he will flee from you" (James 4:7). Not against flesh and blood means the warfare is not a temporal one, but one in which the issue is religious or spiritual. (See 2 Corinthians 10:3-6.) Principalities means rulers with seniority, and powers denotes that these rulers have authority from some effective source. The source is denoted by the phrase darkness of this world, which is a figure for the doctrines of error taught by false leaders. Spiritual wickedness is rendered "spiritual powers of wickedness" by the Englishman's Greek New Testament. High places is rendered "heavenly" in the margin. The Greek word OURANOS is the word for the three heavens the air, the starry region, and the dwelling place of God. In our verse it means the first heaven, because the devil and his angels were said to have that region for their dominion. Hence we read of "the prince of the power of the air, the spirit that now worketh In the children of disobedience" (chapter 2:2). Ephesians 6:13. After describing the kind of warfare the Christian is to fight, the apostle repeats his exhortation for taking on the whole armor, which is necessary for him to withstand the enemy. Evil day means any day in which the enemy appears. Having done all comes from the Greek word , and it is defined by T h aye r, "to perform, accomplish, achieve; to work out, i.e., to do that from which something results." Hence the last five words of the verse means, "having taken on the whole armor and thus made full preparation, then make good the use of it and stand firm against the enemy." The Christian soldier who avails himself of this complete armor, then follows up with faithful use of it, is assured of final victory (Romans 8:31 Romans 8:37). Ephesians 6:14. Girt is from which Thayer defines, "to fasten garments with a girdle," and he explains it to mean, "to fasten one's clothing about the loins with a girdle." Robinson defines it, "to gird oneself around, to be girded around," and his explanation is, "spoken in reference to the long flowing garments of the orientals [people of the East], which they gird up around them while engaged in any business." Further light will be shed on the passage by a similar word in 1 Peter 1:13, which Thayer explains by the following information: "A metaphor [illustration] derived from the practice of the Orientals, who in order to be unhampered in their movements were accustomed, when about to start on a journey or engage in any work, to bind their long and flowing garments closely around their bodies and fasten them with a leathern girdle. Robinson gives the same definition and explanations. It explains the words "loins girded" in Exodus 12:11, and "cast thy garment about thee" in Acts 12:8. Paul uses the circumstance as an illustration; that truth will help the Christian to "get himself together" and be unhampered for the service at hand. The breastplate was a piece made of metal, covering the body from the neck to the hips, thus protecting the heart and other vital parts of the body. If a Christian's life is one of righteousness, the attacks of Satan cannot harm him. 0, he might be put to death physically, but that will not injure his soul. (See Romans 8:31 Romans 8:38; Philippians 1:20.) Ephesians 6:15. Feet shod. The Israelites were told to have their shoes on their feet as they ate the passover. That was in order to be ready to travel on a moment's notice (Exodus 12:11). The Christian is to be prepared to travel as a spreader of the Gospel (Isaiah 52:7) by means of the story of peace--peace in the great warfare for all the forces in the enemy's ranks if they will surrender to Christ. Ephesians 6:16. The shield was a protective instrument supplementary to the breastplate, but smaller, and was carried by one hand and could be turned toward various danger spots independent of the general movements of the body. Firebrands in the form of darts were hurled by the hand in the close-up conflict. The shield was made of metal and could receive the fiery darts without any harm. The shield of the Christian is his faith in the great Commander, who has given assurance of victory. When a disciple of Christ gives up to the attacks of the enemy, it is because his faith is weak, and he acts as if the experience had come upon him as an unforeseen incident. Such is not the case, for 1 Peter 4:12 warns Christians not to look upon the circumstance as some strange thing that has happened to them. Ephesians 6:17. The helmet was a cap for the head, made of metal as a protection from the darts of the enemy. The term is more definite in 1 Thessalonians 1:8, where it is called "the hope of salvation." A Christian can face any foe and even rejoice in the presence of death, because of his hope for salvation after death. Mohammed inspired his soldiers to "fight to the finish" by his assurance that faithful servants who died on the field of battle, would be taken to a land filled with the things that gratify the lusts of the flesh. Christ promises that faithful soldiers of the cross will live after earthly death in a country that will give unending enjoyment of spiritual pleasure. This completes the armor, all of which is for the forepart of the body, indicating that Christ expects his servants to be always facing the foe. The only weapon that is furnished the Christian soldier is a sword, which denotes that the struggle is to be one of close contact no long distance fighting. The sword consists of the word of God, which Paul declares is "sharper than any twoedged sword" (Hebrews 4:12). It is the sword that Jesus used against Satan in the wilderness (Matthew 4:4 Matthew 4:7 Matthew 4:10). Paul calls it the sword of the Spirit because the word of God is inspired by that source. Since the days of the apostles the Holy Spirit operates and speaks to man only by means of the Bible, hence the Christian soldier can "fight the good fight of faith" only if he knows what that Volume teaches. Ephesians 6:18. Praying always is a general phrase, denoting that the soldier of the cross must never cease to be a praying man. With all prayer is rendered "with all manner of prayer" by Moffatt, and the lexicons agree with it. That is because the addresses offered to God are of various kinds and de grees of intensity, and Paul mentions some of them here. The simple word prayer is general and means any request or plea. Supplication is a more intense pleading for the thing desired. In the Spirit denotes the prayer must be spiritual, which means it is in harmony with the teaching of the Spirit in the word of God. Watching. Jesus taught his disciples to "watch and pray" (Matthew 26:41). The soldier of the cross must always be on the alert against the tricks of the enemy. Perseverance means patient continuance in the service of Christ, even when conditions might seem to be un favorable. For all saints. We should pray for ourselves and likewise for our brethren everywhere. Ephesians 6:19. And for me. If an inspired apostle needed the prayers of his brethren, it is certain that other disciples need them also. However, Paul was not so much concerned about his personal welfare in the present instance. He was in Rome and was a prisoner, having been taken there upon his appeal when in the court of Festus (Acts 25:9-12). He was anxious that utterance (opportunity to speak) might be given him to preach the Gospel boldly. Mystery is explained at chapter 1:9. Ephesians 6:20. Ambassadors is from , which is used only twice in the New Testament (here and in 2 Corinthians 5:20). Both Thayer and Robinson give us the simple word that is used in our verse as their definition, which shows they understand the Greek term to mean the same as the English, namely, "the official representative of his own government or sovereign." The term is never used in reference to any person but the apostles in the New Testament. Hence there are no ambassadors for Christ living on earth today, for the apostles are still in authority (Matthew 28:20). Bonds is from ALUSIS which Thayer defines "a chain, bond," then adds the explanation "by which the body, or any part of it (the hands, feet), is bound." It is an apparent contradiction that an ambassador would be shackled with a prisoner's chain. But we need to observe that the chain attached to Paul was not placed there by the government of which he was an ambassador. Hence, while bound in a literal chain by an enemy government, he might be able still to represent the sovereign in a foreign land. "The word of God is not bound" (2 Timothy 2:9). Paul's mouth was still free, and he wished the brethren to pray for divine help that he might speak the Gospel of Christ with boldness. Ephesians 6:21. Thayer says was "an Asiatic Christian, friend and companion of the apostle Paul." Funk and Wagnalls New Standard Bible Dictionary gives the same information, with additional notes that he carried the epistle of Paul to the Ephesians. Ephesians 6:22. Tychicus was near Paul much of the time and was acquainted with the state of affairs concerning the apostle. He could comfort the hearts of the brethren by the information that Paul was standing firm in his faith. Ephesians 6:23. Paul's manner of salutation was not always the same as it pertained to the persons addressed. Sometimes he singled out certain individuals, at others he made it general as he does in this verse. Hence there is nothing significant in the form used. Ephesians 6:24. Paul wishes the grace (favor of the Lord) to be with the brethren; that is, with those who professed to love Him and who were sincere.