In
this chapter, I. The apostle proceeds in the exhortation to relative duties
which he began in the former, particularly he insists on the duties of
children and parents, and of servants and masters, ver. 1-9. II. He exhorts
and directs Christians how to behave themselves in the spiritual warfare
with the enemies of their souls; and to the exercise of several Christian
graces, which he proposes to them as so many pieces of spiritual armour, to
preserve and defend them in the conflict, ver. 10-18. III. We have here the
conclusion of the epistle, in which he takes his leave of them, recommending
himself to the prayers of the believing Ephesians, and praying for them,
ver. 19-24.
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Duties
of Children to Parents; Duties of Servants to Masters.
A. D. 61.
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1 Children, obey your parents in the Lord:
for this is right. 2 Honour thy father and mother; (which is the
first commandment with promise;) 3 That it may be well with
thee, and thou mayest live long on the earth. 4 And, ye fathers,
provoke not your children to wrath: but bring them up in the nurture and
admonition of the Lord. 5 Servants, be obedient to them that are
your masters according to the flesh, with fear and trembling, in singleness
of your heart, as unto Christ; 6 Not with eyeservice, as
menpleasers; but as the servants of Christ, doing the will of God from the
heart; 7 With good will doing service, as to the Lord, and not
to men: 8 Knowing that whatsoever good thing any man doeth, the
same shall he receive of the Lord, whether he be bond or free. 9
And, ye masters, do the same things unto them, forbearing threatening:
knowing that your Master also is in heaven; neither is there respect of
persons with him.
Here we have further directions concerning relative duties, in which the
apostle is very particular.
I. The duty of children to their parents. Come, you children, hearken to me,
I will teach you the fear of the Lord. The great duty of children is to obey
their parents (v. 1), parents being the instruments of their being, God and
nature having given them an authority to command, in subserviency to God;
and, if children will be obedient to their pious parents, they will be in a
fair way to be pious as they are. That obedience which God demands from
their children, in their behalf, includes an inward reverence, as well as
the outward expressions and acts. Obey in the Lord. Some take this as a
limitation, and understand it thus: "as far as is consistent with your
duty to God." We must not disobey our heavenly Father in obedience to
earthly parents; for our obligation to God is prior and superior to all
others. I take it rather as a reason: "Children, obey your parents; for
the Lord has commanded it: obey them therefore for the Lord's sake, and with
an eye to him." Or it may be a particular specification of the general
duty: "Obey your parents, especially in those things which relate to
the Lord. Your parents teach you good manners, and therein you must obey
them. They teach you what is for your health, and in this you must obey
them: but the chief things in which you are to do it are the things
pertaining to the Lord." Religious parents charge their children to
keep the ways of the Lord, Gen. xviii. 19. They command them to be found in
the way of their duty towards God, and to take heed of those sins most
incident to their age; in these things especially they must see that they be
obedient. There is a general reason given: For this is right, there is a
natural equity in it, God has enjoined it, and it highly becomes Christians.
It is the order of nature that parents command and children obey. Though
this may seem a hard saying, yet it is duty, and it must be done by such as
would please God and approve themselves to him. For the proof of this the
apostle quotes the law of the fifth commandment, which Christ was so far
from designing to abrogate and repeal that he came to confirm it, as appears
by his vindicating it, Matt. xv. 4, &c. Honour thy father and mother (v.
2), which honour implies reverence, obedience, and relief and maintenance,
if these be needed. The apostle adds, which is the first commandment with
promise. Some little difficulty arises from this, which we should not
overlook, because some who plead for the lawfulness of images bring this as
a proof that we are not bound by the second commandment. But there is no
manner of force in the argument. The second commandment has not a particular
promise; but only a general declaration or assertion, which relates to the
whole law of God's keeping mercy for thousands. And then by this is not
meant the first commandment of the decalogue that has a promise, for there
is no other after it that has, and therefore it would be improper to say it
is the first; but the meaning may be this: "This is a prime or chief
commandment, and it has a promise; it is the first commandment in the second
table, and it has a promise." The promise is, That it may be well with
thee, &c., v. 3. Observe, Whereas the promise in the commandment has
reference to the land of Canaan, the apostle hereby shows that this and
other promises which we have in the Old Testament relating to the land of
Canaan are to be understood more generally. That you may not think that the
Jews only, to whom God gave the land of Canaan, were bound by the fifth
commandment, he here gives it a further sense, That it may be well with
thee, &c. Outward prosperity and long life are blessings promised to
those who keep this commandment. This is the way to have it well with us,
and obedient children are often rewarded with outward prosperity. Not indeed
that it is always so; there are instances of such children who meet with
much affliction in this life: but ordinarily obedience is thus rewarded,
and, where it is not, it is made up with something better. Observe, 1. The
gospel has its temporal promises, as well as spiritual ones. 2. Although the
authority of God be sufficient to engage us in our duty, yet we are allowed
to have respect to the promised reward: and, 3. Though it contains some
temporal advantage, even this may be considered as a motive and
encouragement to our obedience.
II. The duty of parents: And you fathers, v. 4. Or, you parents, 1. "Do
not provoke your children to wrath. Though God has given you power, you must
not abuse that power, remembering that your children are, in a particular
manner, pieces of yourselves, and therefore ought to be governed with great
tenderness and love. Be not impatient with them, use no unreasonable
severities and lay no rigid injunctions upon them. When you caution them,
when you counsel them, when you reprove them, do it in such a manner as not
to provoke them to wrath. In all such cases deal prudently and wisely with
them, endeavouring to convince their judgments and to work upon their
reason." 2. "Bring them up well, in the nurture and admonition of
the Lord, in the discipline of proper and of compassionate correction, and
in the knowledge of that duty which God requires of them and by which they
may become better acquainted with him. Give them a good education." It
is the great duty of parents to be careful in the education of their
children: "Not only bring them up, as the brutes do, taking care to
provide for them; but bring them up in nurture and admonition, in such a
manner as is suitable to their reasonable natures. Nay, not only bring them
up as men, in nurture and admonition, but as Christians, in the admonition
of the Lord. Let them have a religious education. Instruct them to fear
sinning; and inform them of, and excite them to, the whole of their duty
towards God."
III. The duty of servants. This also is summed up in one word, which is,
obedience. He is largest on this article, as knowing there was the greatest
need of it. These servants were generally slaves. Civil servitude is not
inconsistent with Christian liberty. Those may be the Lord's freemen who are
slaves to men. "Your masters according to the flesh (v. 5), that is,
who have the command of your bodies, but not of your souls and consciences:
God alone has dominion over these." Now, with respect to servants, he
exhorts, 1. That they obey with fear and trembling. They are to reverence
those who are over them, fearing to displease them, and trembling lest they
should justly incur their anger and indignation. 2. That they be sincere in
their obedience: In singleness of heart; not pretending obedience when they
design disobedience, but serving them with faithfulness. 3. They should have
an eye to Jesus Christ in all the service that they perform to their masters
(v. 5-7), doing service as to the Lord, and not to men; that is, not to men
only or principally. When servants, in the discharge of the duty of their
places, have an eye to Christ, this puts an honour upon their obedience, and
an acceptableness into it. Service done to their earthly masters, with an
eye to him, becomes acceptable service to him also. To have an eye to Christ
is to remember that he sees them and is ever present with them, and that his
authority obliges them to a faithful and conscientious discharge of the
duties of their station. 4. They must not serve their masters with
eye-service (v. 6)-- that is, only when their master's eye is upon them; but
they must be as conscientious in the discharge of their duty, when they are
absent and out of the way, because then their Master in heaven beholds them:
and therefore they must not act as men-pleasers--as though they had no
regard to the pleasing of God, and approving themselves to him, if they can
impose upon their masters. Observe, A steady regard to the Lord Jesus Christ
will make men faithful and sincere in every station of life. 5. What they do
they must do cheerfully: Doing the will of God from the heart, serving their
masters as God wills they should, not grudgingly, nor by constraint, but
from a principle of love to them and their concerns. This is doing it with
good-will (v. 7), which will make their service easy to themselves, pleasing
to their masters, and acceptable to the Lord Christ. There should be
good-will to their masters, good-will to the families they are in; and
especially a readiness to do their duty to God. Observe, Service, performed
with conscience, and from a regard to God, though it be to unrighteous
masters, will be accounted by Christ as service done to himself. 6. Let
faithful servants trust God for their wages, while they do their duty in his
fear: Knowing that whatsoever good thing (v. 8), how poor and mean soever it
may be, considered in itself,--the same shall he receive of the Lord, that
is, by a metonymy, the reward of the same. Though his master on earth should
neglect or abuse him, instead of rewarding him, he shall certainly be
rewarded by the Lord Christ, whether he be bond or free, whether he be a
poor bond-servant or a freeman or master. Christ regards not these
differences of men at present; nor will he in the great and final judgment.
You think, "A prince, or a magistrate, or a minister, that does his
duty here, will be sure to receive his reward in heaven: but what capacity
am I, a poor servant, in, of recommending myself to the favour of God."
Why, God will as certainly reward thee for the meanest drudgery that is done
from a sense of duty and with an eye to himself. And what can be said more
proper either to engage or to encourage servants to their duty?
IV. The duty of masters: "And you masters, do the same things unto them
(v. 9); that is, act after the same manner. Be just to them, as you expect
they should be to you: show the like good-will and concern for them, and be
careful herein to approve yourselves to God." Observe, Masters are
under as strict obligations to discharge their duty to their servants as
servants are to be obedient and dutiful to them. "Forbearing
threatening; anienteV--moderating
threatening, and remitting the evils with which you threaten them. Remember
that your servants are made of the same mould with yourselves, and therefore
be not tyrannical and imperious over them, knowing that your Master also is
in heaven:" some copies read, both your and their Master. "You
have a Master to obey who makes this your duty; and you and they are but
fellow-servants in respect of Christ. You will be as punishable by him, for
the neglect of your duty, or for acting contrary to it, as any others of
meaner condition in the world. You are therefore to show favour to others,
as ever you expect to find favour with him; and you will never be a match
for him, though you may be too hard for your servants." Neither is
there respect of persons with him; a rich, a wealthy, and a dignified
master, if he be unjust, imperious, and abusive, is not a jot the nearer
being accepted of God for his riches, wealth, and honour. He will call
masters and servants to an impartial account for their conduct one to
another, and will neither spare the former because they are more advanced
nor be severe towards the latter because they are inferior and mean in the
world. If both masters and servants would consider their relation and
obligation to God and the account they must shortly give to him, they would
be more careful of their duty to each other. Thus the apostle concludes his
exhortation to relative duties.
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The
Spiritual Warfare.
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A. D. 61.
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10 Finally, my brethren, be strong in the
Lord, and in the power of his might. 11 Put on the whole armour
of God, that ye may be able to stand against the wiles of the devil.
12 For we wrestle not against flesh and blood, but against principalities,
against powers, against the rulers of the darkness of this world, against
spiritual wickedness in high places. 13 Wherefore take unto you
the whole armour of God, that ye may be able to withstand in the evil day,
and having done all, to stand. 14 Stand therefore, having your
loins girt about with truth, and having on the breastplate of
righteousness; 15 And your feet shod with the preparation of the
gospel of peace; 16 Above all, taking the shield of faith,
wherewith ye shall be able to quench all the fiery darts of the
wicked. 17 And take the helmet of salvation, and the sword of
the Spirit, which is the word of God: 18 Praying always with all
prayer and supplication in the Spirit, and watching thereunto with all
perseverance and supplication for all saints;
Here is a general exhortation to constancy in our Christian course, and to
encourage in our Christian warfare. Is not our life a warfare? It is so; for
we struggle with the common calamities of human life. Is not our religion
much more a warfare? It is so; for we struggle with the opposition of the
powers of darkness, and with many enemies who would keep us from God and
heaven. We have enemies to fight against, a captain to fight for, a banner
to fight under, and certain rules of war by which we are to govern
ourselves. "Finally, my brethren (v. 10), it yet remains that you apply
yourselves to your work and duty as Christian soldiers." Now it is
requisite that a soldier be both stout-hearted and well armed. If Christians
be soldiers of Jesus Christ,
I. They must see that they be stout-hearted. This is prescribed here: Be
strong in the Lord, &c. Those who have so many battles to fight, and
who, in their way to heaven, must dispute every pass, with dint of sword,
have need of a great deal of courage. Be strong therefore, strong for
service, strong for suffering, strong for fighting. Let a soldier be ever so
well armed without, if he have not within a good heart, his armour will
stand him in little stead. Note, spiritual strength and courage are very
necessary for our spiritual warfare. Be strong in the Lord, either in his
cause and for his sake or rather in his strength. We have no sufficient
strength of our own. Our natural courage is as perfect cowardice, and our
natural strength as perfect weakness; but all our sufficiency is of God. In
his strength we must go forth and go on. By the actings of faith, we must
fetch in grace and help from heaven to enable us to do that which of
ourselves we cannot do, in our Christian work and warfare. We should stir up
ourselves to resist temptations in a reliance upon God's all-sufficiency and
the omnipotence of his might.
II. They must be well armed: "Put on the whole armour of God (v. 11),
make use of all the proper defensives and weapons for repelling the
temptations and stratagems of Satan--get and exercise all the Christian
graces, the whole armour, that no part be naked and exposed to the
enemy." Observe, Those who would approve themselves to have true grace
must aim at all grace, the whole armour. It is called the armour of God,
because he both prepares and bestows it. We have no armour of our own that
will be armour of proof in a trying time. Nothing will stand us in stead but
the armour of God. This armour is prepared for us, but we must put it on;
that is, we must pray for grace, we must use the grace given us, and draw it
out into act and exercise as there is occasion. The reason assigned why the
Christian should be completely armed is that he may be able to stand against
the wiles of the devil--that he may be able to hold out, and to overcome,
notwithstanding all the devil's assaults, both of force and fraud, all the
deceits he puts upon us, all the snares he lays for us, and all his
machinations against us. This the apostle enlarges upon here, and shows,
1. What our danger is, and what need we have to put on this whole armour,
considering what sort of enemies we have to deal with--the devil and all the
powers of darkness: For we wrestle not against flesh and blood, &c., v.
12. The combat for which we are to be prepared is not against ordinary human
enemies, not barely against men compounded of flesh and blood, nor against
our own corrupt natures singly considered, but against the several ranks of
devils, who have a government which they exercise in this world. (1.) We
have to do with a subtle enemy, an enemy who uses wiles and stratagems, as
v. 11. He has a thousand ways of beguiling unstable souls: hence he is
called a serpent for subtlety, an old serpent, experienced in the art and
trade of tempting. (2.) He is a powerful enemy: Principalities, and powers,
and rulers. They are numerous, they are vigorous; and rule in those heathen
nations which are yet in darkness. The dark parts of the world are the seat
of Satan's empire. Yea, they are usurping princes over all men who are yet
in a state of sin and ignorance. Satan's is a kingdom of darkness; whereas
Christ's is a kingdom of light. (3.) They are spiritual enemies: Spiritual
wickedness in high places, or wicked spirits, as some translate it. The
devil is a spirit, a wicked spirit; and our danger is the greater from our
enemies because they are unseen, and assault us ere we are aware of them.
The devils are wicked spirits, and they chiefly annoy the saints with, and
provoke them to, spiritual wickednesses, pride, envy, malice, &c. These
enemies are said to be in high places, or in heavenly places, so the word
is, taking heaven (as one says) for the whole expansum, or spreading out of
the air between the earth and the stars, the air being the place from which
the devils assault us. Or the meaning may be, "We wrestle about
heavenly places or heavenly things;" so some of the ancients interpret
it. Our enemies strive to prevent our ascent to heaven, to deprive us of
heavenly blessings and to obstruct our communion with heaven. They assault
us in the things that belong to our souls, and labour to deface the heavenly
image in our hearts; and therefore we have need to be upon our guard against
them. We have need of faith in our Christian warfare, because we have
spiritual enemies to grapple with, as well as of faith in our Christian
work, because we have spiritual strength to fetch in. Thus you see your
danger.
2. What our duty is: to take and put on the whole armour of God, and then to
stand our ground, and withstand our enemies.
(1.) We must withstand, v. 13. We must not yield to the devil's allurements
and assaults, but oppose them. Satan is said to stand up against us, 1 Chron.
xxi. 1. If he stand up against us, we must stand against him; set up, and
keep up, an interest in opposition to the devil. Satan is the wicked one,
and his kingdom is the kingdom of sin: to stand against Satan is to strive
against sin. That you may be able to withstand in the evil day, in the day
of temptation, or of any sore affliction.
(2.) We must stand our ground: And, having done all, to stand. We must
resolve, by God's grace, not to yield to Satan. Resist him, and he will
flee. If we distrust our cause, or our leader, or our armour, we give him
advantage. Our present business is to withstand the assaults of the devil,
and to stand it out; and then, having done all that is incumbent on the good
soldiers of Jesus Christ, our warfare will be accomplished, and we shall be
finally victorious.
(3.) We must stand armed; and this is here most enlarged upon. Here is a
Christian in complete armour: and the armour is divine: Armour of God,
armour of light, Rom. xiii. 12. Armour of righteousness, 2 Cor. vi. 7. The
apostle specifies the particulars of this armour, both offensive and
defensive. The military girdle or belt, the breast-plate, the greaves (or
soldier's shoes), the shield, the helmet, and the sword. It is observable
that, among them all, there is none for the back; if we turn our back upon
the enemy, we lie exposed. [1.] Truth or sincerity is our girdle, v. 14. It
was prophesied of Christ (Isa. xi. 5) that righteousness should be the
girdle of his loins and faithfulness the girdle of his reins. That which
Christ was girded with all Christians must be girded with. God desires
truth, that is, sincerity, in the inward parts. This is the strength of our
loins; and it girds on all other pieces of our armour, and therefore is
first mentioned. I know no religion without sincerity. Some understand it of
the doctrine of the truths of the gospel: they should cleave to us as the
girdle does to the loins, Jer. xiii. 11. This will restrain from libertinism
and licentiousness, as a girdle restrains and keeps in the body. This is the
Christian soldier's belt: ungirded with this, he is unblessed. [2.]
Righteousness must be our breast-plate. The breast-plate secures the vitals,
shelters the heart. The righteousness of Christ imputed to us is our
breast-plate against the arrows of divine wrath. The righteousness of Christ
implanted in us is our breast-plate to fortify the heart against the attacks
which Satan makes against us. The apostle explains this in 1 Thess. v. 8,
Putting on the breast-plate of faith and love. Faith and love include all
Christian graces; for by faith we are united to Christ and by love to our
brethren. These will infer a diligent observance of our duty to God, and a
righteous deportment towards men, in all the offices of justice, truth, and
charity. [3.] Resolution must be as the greaves to our legs: And their feet
shod with the preparation of the gospel of peace, v. 15. Shoes, or greaves
of brass, or the like, were formerly part of the military armour (1 Sam.
xvii. 6): the use of them was to defend the feet against the gall-traps, and
sharp sticks, which were wont to be laid privily in the way, to obstruct the
marching of the enemy, those who fell upon them being unfit to march. The
preparation of the gospel of peace signifies a prepared and resolved frame
of heart, to adhere to the gospel and abide by it, which will enable us to
walk with a steady pace in the way of religion, notwithstanding the
difficulties and dangers that may be in it. It is styled the gospel of peace
because it brings all sorts of peace, peace with God, with ourselves, and
with one another. It may also be meant of that which prepares for the
entertainment of the gospel, namely, repentance. With this our feet must be
shod: for by living a life of repentance we are armed against temptations to
sin, and the designs of our great enemy. Dr. Whitby thinks this may be the
sense of the words: "That you may be ready for the combat, be shod with
the gospel of peace, endeavour after that peaceable and quiet mind which the
gospel calls for. Be not easily provoked, nor prone to quarrel: but show all
gentleness and all long-suffering to all men, and this will certainly
preserve you from many great temptations and persecutions, as did those
shoes of brass the soldiers from those gall-traps," &c. [4.] Faith
must be our shield: Above all, or chiefly, taking the shield of faith, v.
16. This is more necessary than any of them. Faith is all in all to us in an
hour of temptation. The breast-plate secures the vitals; but with the shield
we turn every way. This is the victory over the world, even our faith. We
are to be fully persuaded of the truth of all God's promises and
threatenings, such a faith being of great use against temptations. Consider
faith as it is the evidence of things not seen and the substance of things
hoped for, and it will appear to be of admirable use for this purpose.
Faith, as receiving Christ and the benefits of redemption, so deriving grace
from him, is like a shield, a sort of universal defence. Our enemy the devil
is here called the wicked one. He is wicked himself, and he endeavours to
make us wicked. His temptations are called darts, because of their swift and
undiscerned flight, and the deep wounds that they give to the soul; fiery
darts, by way of allusion to the poisonous darts which were wont to inflame
the parts which were wounded with them, and therefore were so called, as the
serpents with poisonous stings are called fiery serpents. Violent
temptations, by which the soul is set on fire of hell, are the darts which
Satan shoots at us. Faith is the shield with which we must quench these
fiery darts, wherein we should receive them, and so render them ineffectual,
that they may not hit us, or at least that they may not hurt us. Observe,
Faith, acted upon the word of God and applying that, acted upon the grace of
Christ and improving that, quenches the darts of temptation. [5.] Salvation
must be our helmet (v. 17); that is, hope, which has salvation for its
object; so 1 Thess. v. 8. The helmet secures the head. A good hope of
salvation, well founded and well built, will both purify the soul and keep
it from being defiled by Satan, and it will comfort the soul and keep it
from being troubled and tormented by Satan. He would tempt us to despair;
but good hope keeps us trusting in God, and rejoicing in him. [6.] The word
of God is the sword of the Spirit. The sword is a very necessary and useful
part of a soldier's furniture. The word of God is very necessary, and of
great use to the Christian, in order to his maintaining the spiritual
warfare and succeeding in it. It is called the sword of the Spirit, because
it is of the Spirit's inditing and he renders it efficacious and powerful,
and sharper than a two-edged sword. Like Goliath's sword, none like that;
with this we assault the assailants. Scripture-arguments are the most
powerful arguments to repel temptation with. Christ himself resisted Satan's
temptations with, It is written, Matt. iv. 4, 6, 7, 10. This, being hid in
the heart, will preserve from sin (Ps. cxix. 11), and will mortify and kill
those lusts and corruptions that are latent there. [7.] Prayer must buckle
on all the other parts of our Christian armour, v. 18. We must join prayer
with all these graces, for our defence against these spiritual enemies,
imploring help and assistance of God, as the case requires: and we must pray
always. Not as though we were to do nothing else but pray, for there are
other duties of religion and of our respective stations in the world that
are to be done in their place and season; but we should keep up constant
times of prayer, and be constant to them. We must pray upon all occasions,
and as often as our own and others' necessities call us to it. We must
always keep up a disposition to prayer, and should intermix ejaculatory
prayers with other duties, and with common business. Though set and solemn
prayer may sometimes be unseasonable (as when other duties are to be done),
yet pious ejaculations can never be so. We must pray with all prayer and
supplication, with all kinds of prayer: public, private, and secret, social
and solitary, solemn and sudden; with all the parts of prayer: confession of
sin, petition for mercy, and thanksgivings for favours received. We must
pray in the Spirit; our spirits must be employed in the duty and we must do
it by the grace of God's good Spirit. We must watch thereunto, endeavouring
to keep our hearts in a praying frame, and taking all occasions, and
improving all opportunities, for the duty: we must watch to all the motions
of our own hearts towards the duty. When God says, Seek my face, our hearts
must comply, Ps. xxvii. 8. This we must do with all perseverance. We must
abide by the duty of prayer, whatever change there may be in our outward
circumstances; and we must continue in it as long as we live in the world.
We must persevere in a particular prayer; not cutting it short, when our
hearts are disposed to enlarge, and there is time for it, and our occasions
call for it. We must likewise persevere in particular requests,
notwithstanding some present discouragements and repulses. And we must pray
with supplication, not for ourselves only, but for all saints; for we are
members one of another. Observe, None are so much saints, and in so good a
condition in this world, but they need our prayers, and they ought to have
them. The apostle passes hence to the conclusion of the epistle.
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The
Conclusion.
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A. D. 61.
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19 And for me, that utterance may be given
unto me, that I may open my mouth boldly, to make known the mystery of the
gospel, 20 For which I am an ambassador in bonds: that therein I
may speak boldly, as I ought to speak. 21 But that ye also may
know my affairs, and how I do, Tychicus, a beloved brother and faithful
minister in the Lord, shall make known to you all things: 22
Whom I have sent unto you for the same purpose, that ye might know our
affairs, and that he might comfort your hearts. 23 Peace be to
the brethren, and love with faith, from God the Father and the Lord Jesus
Christ. 24 Grace be with all them that love our Lord Jesus
Christ in sincerity. Amen.
Here, I. He desires their prayers for him, v. 19. Having mentioned
supplication for all saints, he puts himself into the number. We must pray
for all saints, and particularly for God's faithful ministers. Brethren,
pray for us, that the word of the Lord may run and be glorified. Observe
what it is he would have them pray for in his behalf: "That utterance
may be given unto me; that I may be enlarged from my present restraints, and
so have liberty to propagate the faith of Christ; that I may have ability to
express myself in a suitable and becoming manner; and that I may open my
mouth boldly, that is, that I may deliver the whole counsel of God, without
any base fear, shame, or partiality." To make known the mystery of the
gospel; some understand it of that part of the gospel which concerns the
calling of the Gentiles, which had hitherto, as a mystery, been concealed.
But the whole gospel was a mystery, till made known by divine revelation;
and it is the work of Christ's ministers to publish it. Observe, Paul had a
great command of language; they called him Mercury, because he was the chief
speaker (Acts xiv. 12), and yet he would have his friends ask of God the
gift of utterance for him. He was a man of great courage, and often
signalized himself for it; yet he would have them pray that God would give
him boldness. He knew as well what to say as any man; yet he desires them to
pray for him, that he may speak as he ought to speak. The argument with
which he enforces his request is that for the sake of the gospel he was an
ambassador in bonds, v. 20. He was persecuted and imprisoned for preaching
the gospel; though, notwithstanding, he continued in the embassy committed
to him by Christ, and persisted in preaching it. Observe, 1. It is no new
thing for Christ's ministers to be in bonds. 2. It is a hard thing for them
to speak boldly when that is their case. 3. The best and most eminent
ministers have need of, and may receive advantage by, the prayers of good
Christians; and therefore should earnestly desire them. Having thus desired
their prayers,
II. He recommends Tychicus unto them, v. 21, 22. He sent him with this
epistle, that he might acquaint them with what other churches were informed
of, namely, how he did, and what he did; how he was used by the Romans in
his bonds, and how he behaved himself in his present circumstances. It is
desirable to good ministers both that their Christian friends should know
their state and that they should be acquainted with the condition of their
friends; for by this means they may the better help each other in their
prayers.--And that he might comfort their hearts, by giving such an account
of his sufferings, of the cause of them, and of the temper of his mind and
his behaviour under them, as might prevent their fainting at his
tribulations and even minister matter of joy and thanksgiving unto them. He
tells them that Tychicus was a beloved brother and faithful minister in the
Lord. He was a sincere Christian, and so a brother in Christ: he was a
faithful minister in the work of Christ, and he was very dear to Paul, which
makes Paul's love to these Christian Ephesians the more observable, in that
he should now part with so good and dear a friend for their sakes, when his
company and conversation must have been peculiarly delightful and
serviceable to himself. But the faithful servants of Jesus Christ are wont
to prefer the public good to their own private or personal interests.
III. He concludes with his good wishes and prayers for them, and not for
them only, but for all the brethren, v. 23, 24. His usual benediction was,
Grace and peace; here it is, Peace be to the brethren, and love with faith.
By peace we are to understand all manner of peace--peace with God, peace
with conscience, peace among themselves: and all outward prosperity is
included in the word; as if he had said, "I wish the continuance and
increase of all happiness to you." And love with faith. This in part
explains what he means in the following verse by grace; not only grace in
the fountain, or the love and favour of God, but grace in the streams, the
grace of the Spirit flowing from that divine principle, faith and love
including all the rest. It is the continuance and increase of these that he
desires for them, in whom they were already begun. It follows, from God the
Father, &c. All Grace and blessings are derived to the saints from God,
through the merit and intercession of Jesus Christ our Lord. The closing
benediction is more extensive than the former; for in this he prays for all
true believers at Ephesus, and every where else. It is the undoubted
character of all the saints that they love our Lord Jesus Christ. Our love
to Christ is not acceptable, unless it be in sincerity: indeed there is no
such thing as love to Christ, whatever men may pretend, where there is not
sincerity. The words may be read, Grace be with all those who love our Lord
Jesus Christ in incorruption, who continue constant in their love to him, so
as not to be corrupted out of it by any baits or seductions whatsoever, and
whose love to him is uncorrupted by any opposite lust, or the love of any
thing displeasing to him. Grace, that is, the favour of God, and all good
(spiritual and temporal), that is, the product of it, are and shall be with
all those who thus love our Lord Jesus Christ. And it is, or ought to be,
the desire and prayer of every lover of Christ that it may be so with all
his fellow-christians. Amen, so be it.
