Ephesians 6 · The Lantern

Children and Parents

Children, obey your parents in the Lord, for this is right.

The saying is ambiguous; for either the children must obey their parents who are in the Lord, or the children must obey their parents in the Lord.

It is not clear whether this saying means that children are to obey their "parents in the Lord" or that in the Lord children are to obey their parents. I take it both ways. We are to obey those parents who gave birth to us in the Lord, as through Paul and the apostles they were spiritually born, and do what they say.

He had previously given advice to husband and wife which is one relationship in the family (5:22). Now he cautions the fathers and children, which is the home's second relationship. He begins, Children, obey your parents. Note here that fathers have a natural duty to instruct their children in moral conduct.

“Honor your father and mother” — which is the first commandment with a promise —

“so that it may be well with you and you may be long-lived upon the earth.”

After these things it must be inquired concerning the promise that bestows the being long-lived upon the earth which the Lord God gives to the saints.

Look how briefly and concisely he speaks in the present case, because children are not able to follow a lengthy discourse. And besides, if a husband will conform to the laws which he set forth above, little effort is needed to bring children into submission.

On this account he adds that you may live long upon the earth. In the Old Testament temporal promises were pledged because the people then were immature and hence were graciously taught as children under a tutor. Nevertheless, in those little gifts which were suited to a young people, great spiritual favors were symbolized.

And fathers, do not provoke your children to anger, but bring them up in the instruction and admonition of the Lord.

Children, obey your parents, and have an affection for them, as workers together with God for your birth [into the world]. Servants, be subject to your masters in God, that ye may be the freed-men of Christ. Husbands, love your wives, as fellow-servants of God, as your own body, as the partners of your life, and your co-adjutors in the procreation of children.

He does not say, "love them," because to this nature draws them even against their own will, and it were superfluous to lay down a law on such subjects. But what does he say? "Provoke not your children to wrath," as many do by disinheriting them, and disowning them, and treating them overbearingly, not as free, but as slaves.

After he has instructed the children, he counsels the parents. When he says And you, fathers, provoke not your children to anger, it is not that the fathers must give in to their will in all matters. Here it must be noted that the authority of a father with respect to his child is different from that of a master with respect to his servant.

Serving with Honor

Slaves, obey your masters according to the flesh with fear and trembling, in sincerity of your heart, as to Christ;

That servants, when they have believed, ought to serve their carnal masters the better. In the Epistle of Paul to the Ephesians: "Servants, obey your fleshly masters with fear and trembling, and ill simplicity of your heart. as to Christ; not serving for the eye, as if you were pleasing men; but as servants of God."

It was necessary for Paul to offer instructions for slaves. They were present everywhere in the church, which contains all classes and strata of human society, both men and women, parents and children, slaves and masters, rich and poor, governors and the governed.

Once he has given advice concerning the two relationships of husband to wife, and father to children (5:22), he now instructs them regarding the relation of servant to master. For he instructs them to obey as by a command of the Lord. Hence he states Servants, be obedient to your lords according to the flesh.

not with eye-service as men-pleasers, but as slaves of Christ, doing the will of God from the soul,

It is on account of their reverence for God that they are called to demonstrate here and now their faithful and just service to persons. As they serve God by their service to earthly masters, they look toward the day of judgment, when all will be requited and all brought to final justice.

That is, not only in the presence and before the eyes of your masters, but also in their absence, serve them in the same way. One who pleases men does not serve Christ, as he says in another place: "if I yet pleased men, I should not be the servant of Christ" (Gal. 1:10).

He explains in simplicity of heart. It is against simplicity that a servant be concerned with what the eye sees instead of what pleases the Lord. For such a servant does not possess simplicity and rectitude of intention. Hence he forbids this saying not serving to the eye, namely, the master, on account of a temporal advantage only, as it were pleasing men.

serving with good will, as to the Lord and not to men,

Thou shall not command thy man-servant, or thy maid-servant, who trust in the same God, with bitterness of soul, lest they groan against thee, and wrath be upon thee from God. And, ye servants, "be subject to your masters," as to the representatives of God, with attention and fear, "as to the Lord, and not to men."

For it is possible to serve in simplicity of heart and sincerely, but not with all one's strength, fulfilling only some particular task; therefore he now adds: "from the soul," that is, with all strength and readiness; even "with zeal," that is, with complete devotion and willingness, and not under compulsion.

How should this be done? From the heart. "Whatsoever you do, do it from the heart, as to the Lord, and not to men" (Col. 3:23). You should act with a good will, that is, with the right intention; "that you may stand perfect and full in all the will of God" (Col. 4:12).

knowing that whatever good each one does, this he will receive back from the Lord, whether slave or free.

In the case of those who have sent Christian slaves to offer sacrifice for them, the slaves indeed as being in their master's hands, and in a manner themselves also in the custody of their masters, and being threatened by them, and from their fear having come to this pass and having lapsed, shall during the year show forth the works of penitence, learning for the future, as the…

Since probably many of the masters — being pagans and unbelievers — did no good toward the slaves who served them well, he says: if you do not receive a reward from your master according to the flesh, you will receive it from the Lord of all. And here he showed that he speaks with them as with mature people, and not as with children.

Next, he mentions the reward, saying knowing—"These things I write to you that you may know" (1 Jn. 5:13)—that any man... whether he be bond or free is not favored because of his status. For there is no respect of persons with God. "There is neither Jew nor Greek; there is neither bond nor free; there is neither male nor female. For you are all one in Christ Jesus" (Gal.

And masters, do the same things toward them, giving up the threatening, knowing that both their Master and yours is in the heavens, and there is no partiality with him.

For each individual lives by his own faith, nor is there exception of persons with God; since it is not hearers of the law who are justified by the Lord, but doers, according to what the apostle withal says.

"And ye masters," he continues, "do the same things unto them." The same things. What are these? "With good-will do service." However he does not actually say, "do service," though by saying, "the same things," he plainly shows this to be his meaning. For the master himself is a servant.

Then he goes on to give advice to masters. He states, therefore, And you, masters, do the same, namely, with a proportional identity: as servants act from the heart and with a good will, so also should you act. "If you have a faithful servant, let him be to you as your own soul" (Sirach 33:31)—forbearing threatenings and not only [refraining from] blows and whippings. Why?

The Full Armor of God

Henceforth be strong in the Lord and in the might of his strength.

"Finally, dearly beloved, be strong in the Lord, and in the power of His might. Put on the armour of God, that ye may be able to stand against the wiles of the devil; for we wrestle not against flesh and blood, but against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness in heavenly places (cœlestibus).

"Finally," saith he, "be strong in the Lord." Whenever the discourse is about to conclude, he always employs this turn. Said I not well from the first, that every man's house is a camp in itself? For look, having disposed of the several offices, he proceeds to arm them, and to lead them out to war.

The Apostle has previously written down many general and particular instructions aimed at destroying the old man of sin and encouraging the newness of grace (1:1 & 4:17). Now he speaks of the power by which we must carry out these precepts, for we must trust in divine assistance.

Put on the whole armor of God, so that you may be able to stand against the schemes of the devil;

"But the love of money is the root of all evils." Knowing, therefore, that "as we brought nothing into the world, so we can carry nothing out," let us arm ourselves with the armour of righteousness; and let us teach, first of all, ourselves to walk in the commandments of the Lord.

From what we read of the Lord our Savior throughout the Scriptures, it is manifestly clear that the whole armor of Christ is the Savior himself. It is he whom we are asked to "put on." It is one and the same thing to say "Put on the whole armor of God" and "Put on the Lord Jesus Christ." Our belt is truth and our breastplate is righteousness.

Someone might say: if God is powerful and wills [to protect us], we ought to be unconcerned. He replies that this is not so; indeed, everyone must do what he can since, if an unarmed man went into battle, no matter how much the king protected him he would still be in danger. Hence he says Put you on the armour of God, that is, the gifts [of the Holy Spirit] and virtues.

because our wrestling is not against blood and flesh, but against the rulers, against the authorities, against the world rulers of this darkness, against the spiritual forces of evil in the heavenly places.

Take heed, then, often to come together to give thanks to God, and show forth His praise. For when ye come frequently together in the same place, the powers of Satan are destroyed, and his "fiery darts" urging to sin fall back ineffectual. For your concord and harmonious faith prove his destruction, and the torment of his assistants.

For being made after the image of the Only-begotten, as I said, it has an unsurpassable beauty, and therefore evil spirits. "for we wrestle not against flesh and blood; "

He then goes on to explain this warning in detail, concerning the snares of the enemies. He describes the snares because, when an enemy is near at hand, there is not much reason to be on one's guard or fear him if he is weak, stupid and the like. But when he is strong, evil and shrewd, then he ought to be dreaded. These latter are found in the devil. Firstly, he is not weak.

Because of this take up the whole armor of God, so that you may be able to withstand in the evil day and, having done all, to stand.

But now this they can by no means effect, for they have not the power; but they make war by means of the lower matter against the matter that is like themselves. Should any one wish to conquer them, let him repudiate matter. Being armed with the breastplate of the celestial Spirit, he will be able to preserve all that is encompassed by it.

He discourses much concerning standing, saying also elsewhere, "Watch ye, stand fast." And again, "So stand fast in the Lord." And again, "Let him that thinketh he standeth, take heed lest he fall." And again, "That ye may be able, having done all, to stand." Doubtless then he does not mean merely any way of standing, but a correct way, and as many as have had experience in war…

The Apostle explained the devil's snares previously (6:12), and here he advises us to take up arms. Thus he says: You have evil enemies who are powerful and most wicked, and the struggle is for an exacting object since it is for heaven. Therefore, take unto you the armour of God, that is, be armed with spiritual weapons.

Stand therefore, having girded your loins with truth and having put on the breastplate of righteousness,

If, however, you will not acknowledge John, you have our common master Paul, who "girds our loins about with truth, and puts on us the breastplate of righteousness, and shoes us with the preparation of the gospel of peace, not of war; who bids us take the shield of faith, wherewith we may be able to quench all the fiery darts of the devil, and the helmet of salvation, and the s…

Having drawn up this army, and roused their zeal,-for both these things were requisite, both that they should be drawn up in array and subject to each other, and that their spirit should be aroused,-and having inspired them with courage, for this was requisite also, he next proceeds also to arm them.

Then he goes on to describe the variety of weapons. There are three kinds of spiritual armour, paralleling bodily arms. Some are like clothes and are meant to cover one; others are to protect him (6:16); and still others are for fighting (6:17). Three things are necessary for clothing.

and having shod the feet with the readiness of the gospel of peace;

Manly He calls those who despise wealth, and are free in bestowing it. And on your feet let active readiness to well-doing appear, and a journeying to righteousness.

It is asked whether he says "the gospel of peace" to distinguish it from another gospel. Or is it rather the distinguishing property of the gospel that it may be called "the gospel of peace?" If anyone therefore has peace, he is shod with the gospel of Christ. With this footwear he is prepared to walk.

Second, he commands us to get rid of an excessive care about temporal realities. When we are too caught up in these, our feet are not ready to carry out divine pursuits and proclaim its mysteries. For this reason he says and your feet shod—understand by this that one's inclinations should be determined—with the preparation of the gospel of peace.

besides all, having taken up the shield of faith, with which you will be able to quench all the flaming arrows of the evil one;

"Withal taking up the shield of faith." By "faith" in this place, he means, not knowledge, (for that he never would have ranged last,) but that gift by which miracles are wrought. And with reason does he term this "faith" a shield; for as the shield is put before the whole body, as if it were a sort of rampart, just so is this faith; for all things yield to it.

The second function of weapons is to protect. Two areas which contain the mainsprings of our life must be guarded: the chest in which the heart is situated, and the head which contains the brain.

and receive the helmet of salvation and the sword of the Spirit, which is the word of God,

Who will ply the sword without practising the contraries to lenity and justice; that is, guile, and asperity, and injustice, proper (of course) to the business of battles?

Because of this helmet of salvation all the senses in our head remain intact. It especially protects the eyes. Solomon in Ecclesiastes notes that "the eyes of the wise are in the head." Paul understood the importance of headship. He knew why the eyes are located in the head.

Hope, on the other hand, is referred to as a helmet because, as a helmet is on the head, so the head of the moral virtues is the end, and hope is concerned with this end. Hence he states And take unto you the helmet of salvation. Finally, the third function of weapons is for attack. It is not enough to simply defend one's self, it is also necessary to assault the enemy.

praying at all times with all prayer and supplication in the Spirit, and watching unto this with all perseverance and supplication for all the saints,

and for me, that a word may be given to me in the opening of my mouth, to make known with boldness the mystery of the gospel,

But how happened it that (the apostle) resorted to ambiguous descriptions, and I know not what obscure enigmas, for the purpose of disparaging the Creator, when he displayed to the Church such constancy and plainness of speech in "making known the mystery of the gospel for which he was an ambassador in bonds," owing to his liberty in preaching-and actually requested (the Ephesi…

As the word of God has power to do all things, so also has he who has the spiritual gift. "For the word of God," saith he, "is living, and active and sharper than any two-edged sword." (Heb. iv. 12.) Now mark the wisdom of this blessed Apostle. He hath armed them with all security. What then is necessary after that? To call upon the King, that He may stretch forth His hand.

Lastly, he asks prayers for himself: and for me. He asks three things for himself which are necessary for any preacher: that his mouth would be opened, that he might prepare himself as much as he can for preaching, and that grace be given him. In order for these to be granted to him he begs them to pray for him, saying that speech may be given me that I may open my mouth.

for which I am an ambassador in a chain, so that in it I may be bold as it behooves me to speak.

Boldly means "so that I may not fail to accomplish it fully and that my chains may not so work on my mind as to prevent my accomplishing it, the task of expounding the mystery, as I ought."

Nothing can be more blessed than that soul. In what does he glory? In bonds, in afflictions, in chains, in scars; "I bear branded on my body," saith he, "the marks of Jesus," as though they were some great trophy. And again, "For because of the hope of Israel," saith he, "I am bound with this chain." And again, "For which I am an ambassador in chains." What is this?

And for what, Paul? He answers, that I may with confidence make known the mystery of the gospel, for which I am an ambassador in a chain. This is his second petition. For it is not only necessary for a preacher that the word or knowledge be given him when he talks, but also that he preach the word given him boldly and with assurance. This is what he means by with confidence.

Final Greetings

But so that you also may know the things concerning me, what I am doing, Tychicus will make known to you all things, the beloved brother and faithful minister in the Lord,

Since the whole life of the Apostle, and his every action and activity, came about by the Word of God, "Christ living in him", for this reason he sends Tychicus to announce to the Ephesians the rule of his life and the order of his actions; and it was indeed fitting for the Apostle, so that the Ephesians might have an example of good conduct, to send Tychicus for this very purp…

"But that ye also may know my affairs, how I do, Tychicus, the beloved brother and faithful minister in the Lord, shall make known to you all things." As soon as he had mentioned his chains, he leaves something for Tychicus also to relate to them of his own accord.

At the end of this letter the Apostle reveals his condition to the Ephesians. But, that you also may know the things that concern me and what I am doing.

whom I sent to you for this very purpose, that you may know the things concerning us and that he may encourage your hearts.

Tychicus is sent to give the Ephesians instructions not on his own accord. Rather he was sent by Paul for this purpose. Such was Paul's concern for them and his desire that they should be well informed.

Saint John Chrysostom says the following: "that you may know about us," that is, that he may inform you of what is happening with me and not allow you to be disheartened on my account, since I am in afflictions and wear chains. And this indicates love both on his part toward them and on their part toward him.

Since I am not able to leave, chained as I am, to tell you, Tychicus, my dearest brother and faithful minister in the Lord, will make known to you all things. Thus you can safely believe him about all these matters. "Who do you think is the faithful and wise steward?" (Lk. 12:42).

Peace to the brothers, and love with faith, from God the Father and the Lord Jesus Christ.

If any other gift also is given from God the Father and from our Lord Jesus Christ, so too is peace; which is among the most precious of gifts, the peace "that surpasses all understanding, which shall guard the hearts and the thoughts of the saints", being a certain calm and fair weather of the soul, foreign to every storm and every disturbance and passion.

"Peace be to the brethren and love with faith from God the Father, and the Lord Jesus Christ." He invokes upon them, "peace and love with faith." He saith well: for he would not that they should have regard to love by itself, and mingle themselves with those of a different faith.

Next, when he says Peace be to the brethren the Apostle writes his usual greeting. And notice that although the bestowal of grace precedes peace and the mutual love of men among themselves and with God since "there is no peace to the wicked, saith the Lord" (Is.

Grace be with all those loving our Lord Jesus Christ in incorruptibility.

Ephesians6

Children and Parents

Serving with Honor

The Full Armor of God

Final Greetings