CHAPTER 6

LECTURE 1

1 Children, obey your parents in the Lord; for this is just.

2 Honour thy father and thy mother, which is the first commandment with a promise;

3 That it may be well with thee, and thou mayest be long lived upon earth.

4 And you, fathers, provoke not your children to anger; but bring them up in the discipline and correction of the Lord.

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:

First, he mentions how the children should behave toward their parents.

Secondly, how, conversely, fathers should be related to their children (6:4).

The first has two sections:

First, he sets down the warning.

Secondly, he gives the reason (6:1b). 4

He begins, Children, obey your parents. Note here that fathers have a natural duty to instruct their children in moral conduct. The children, on the other hand, have a natural duty, while their parents are instructing them, to be obedient to them—as the sick are to obey doctors. Hence the proper characteristic of children is obedience. “Children, obey your parents in all things; for this is well pleasing to the Lord” (Col. 3:20). He says in the Lord because neither parents, nor anyone else, ought to be obeyed when they command something contrary to God. “It is necessary to obey God rather than men” (Ac. 5:29). The authoritative text previously brought forward (5:29) is to be explained in this way also. “If any man come to me, and hate not his father and mother... he cannot be my disciple” (Lk. 14:26) is to be understood insofar as they are against God.

The reason he gives for this arises from two sources: from justice and from a utility. That it is just is evident and proved from the fact that the divine law commands only what is just. “The justices of the Lord are right” (Ps. 18:9). And the divine law commands: “Honor your father and mother, as the Lord your God hath commanded you” (Ex. 20:12 & Deut. 5:16). “He who fears the Lord honours his parents and will serve them as his masters that brought him into the world” (Sirach 3:8).

Honor implies a manifestation of reverence to those who are over us; and since we have parents over us, the word “honor” is used. Hence he affirms: for this is just, honor your father and your mother. “He who honors his father shall enjoy a long life; and he who obeys his father shall be a comfort to his mother” (Sirach 3:7). That children ought to honor their parents is to be understood in three ways. They must venerate them as elders; show obedience to them as teachers; and give them sustenance as the ones who had nourished them when they were strong.

He goes on to indicate the dignity of this precept, saying which is the first commandment. On the contrary, the first commandment is that the One God must be worshipped. I reply. The commandments were contained on two tablets. The first contained those whose reference was to God; the second those which referred to one’s neighbors. On this second tablet the first commandment is to honor one’s parents. And this is for two reasons. First, it is the only affirmative precept on the second tablet since it is natural for us to serve our parents, which is not true of our other fellow men, and hence there is no other affirmative command. Rather, nature dictates that a man should not harm his neighbors, and hence this is forbidden. Therefore, the first possesses a prior and greater obligation and so is the first. The second reason is that God must be honored as the source of our existence, and our parents also as the source of our existence. The Sixth Book of the Ethics points out that we have three things from our parents: existence, life and education. Thus it is fitting that after the commandments related to God, the first would be in reference to our parents.

Or, first may refer to the promise which is annexed to this one only. There are two reasons for this. One is that men, in doing things for others, seek their own good; and they can expect no advantage from parents who have already grown old, unless a reward come from God. The second reason is lest anyone imagine that honoring one’s parents was not meritorious because it is natural; 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. Therefore this text can refer, according to its literal meaning, to temporal goods; which is why he says with a promise, that it may be well with you, that is, that you may abound in the promised benefits.

For he who is grateful in receiving lesser favors deserves to receive greater ones. Now we have the greatest of benefits from our parents: existence, nourishment, and education. Therefore, when anyone is grateful for these, he becomes worthy to receive greater-thus he remarks that it may be well with you. For, as 1 Timothy 4 (8) affirms, “godliness is profitable to all things, having promise of the life that now is and of that which is to come.” He joins that you may live long upon earth as though [to add it over and] above the grace and favor of life which you enjoy from your parents, “Length of days is in her [wisdom’s] right hand: and in her left hand riches and glory” (Prov. 3:16).

Yet it is objected: Many who are devoted to their parents die quickly. Therefore it must be realized that these temporal goods are not absolute except insofar as they are related to spiritual benefits. They are good for a man to the degree that he is aided by them towards spiritual realities. If it is an obstacle to virtue, fortune must not be termed good. Hence, a long life is good in the measure that it is related to the service of God. It is sometimes not given lest it thwart [this service]. “He was taken away lest wickedness should alter his understanding, or deceit beguile his soul” (Wis. 4:11). Or, he could be referring to a spiritual meaning, that you may be long lived in the land of the living. “Your good spirit shall lead me into the right land; for your name’s sake, O Lord, quicken me” (Ps. 142:10-11).

After he has instructed the children, he counsels the parents. Regarding which he makes two points:

First, he places one restriction.

Secondly, he gives an incentive, at but bring them up.

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. For the master employs his servant to his own advantage, but the father manages his child for the child’s advantage. It is necessary that fathers educate their children for the children’s own good; not, however, by excessively restricting or subjecting them. Thus Colossians 3 (21) states: “Fathers, provoke not your children to indignation, lest they be discouraged.” Because such provocation does not inspire them to good.

How then should they? He adds but bring them up in the discipline of spankings and the correction of words. That is, correct and educate them that they might be of service to the Lord. Or, in the discipline may designate that they should encourage them to do good, and correction to restrain them from evils.

CHAPTER 6

LECTURE 2

5 Servants, be obedient to them that are your lords according to the flesh, with fear and trembling, in the simplicity of your heart, as to Christ;

6 Not serving to the eye, as it were pleasing men, but, as the servants of Christ, doing the will of God from the heart;

7 With a good will serving, as to the Lord, and not to men;

8 Knowing that whatsoever good thing any man shall do, the same shall he receive from the Lord, whether he be bond or free.

9 And you, masters, do the same things to them, forbearing threatenings;, knowing that the Lord both of them and you is in heaven. And there is no respect of persons with him.

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. In reference to this he does two things:

First, he instructs the servant.

Secondly, the master (6:9).

The first has three parts:

First, he sets down the admonition.

Secondly, he explains it (6:6).

Thirdly, he indicates the reward (6:8).

Again, the first part has three subdivisions; he admonishes them:

First, to obedience.

Secondly, to reverence.

Thirdly, to simplicity of heart.

For he instructs them to obey as by a command of the Lord. Hence be states Servants, be obedient to your lords according to the flesh. He cautions them regarding reverence, saying with interior fear: “if I be a master, where is my fear?” (Mal. 1:6). And exterior trembling: “serve ye the Lord with fear; and rejoice unto him with trembling” (Ps. 2:11). And this must be in the simplicity of your heart: “Seek him in simplicity of heart” (Wis. 1:1); “Have you considered my servant Job... a simple and upright man, and fearing God, and avoiding evil?” (Job 1:8).

In this way is Christ to be served; thus he says as to Christ. “Seek him in simplicity of heart” (Wis. 1:1); “O Lord God, I also in the simplicity of my heart have joyfully offered all these things” (1 Par. 29:17). He also mentions as to Christ since whatever power a master has comes from Christ the Lord. “Therefore, he who resists the power resists the ordinance of God” (Rom. 13:2). They must be served as Christ is in whatever is not contrary to faith nor contrary to Christ himself.

He explains in simplicity of heart:

First, he repudiates what is against simplicity.

Secondly, he teaches the appropriate way of acting (6:6b).

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. “If I yet pleased men, I should not be the servant of Christ” (Gal. 1:10). But, as the servants of Christ, “Serve the Lord Christ” (Col. 3:24). And how? Doing the will of God, by carrying his commands into action. “Carry out his word” (Ps. 102:20 *), just as Christ did: “I came down from heaven, not to do my own will but the will of him that sent me. Now this is the will of the Father who sent me” (Jn. 6:38-39), that I obey men for the sake of God. And thus he states as servants of Christ, being of service to the Lord and not to men; that is, not for their own sakes but for that of the Lord.

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).

Next, he mentions the reward, saying knowing—“These things I write to you that you may know” (I 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 or female. For you are all one in Christ Jesus” (Gal. 3:28). “In very deed I perceive that God is not a respecter of persons. But, in every nation, he that feareth him and worketh justice is acceptable to him” (Ac. 10: 34-35).

Whatsoever good thing any man shall do it must be accomplished for the universe: “Whatever your hand is able to do, do it earnestly: for neither work, nor reason, nor wisdom, nor knowledge, shall be in hell, whither you are hastening” (Eccl. 9:10). What he does the same shall he receive from the Lord, as a recompence. “Knowing that you shall receive of the Lord the reward of inheritance” (Col. 3:24).

Then he goes on to give advice to masters, and he makes two points:

First, he sets down a warming.

Secondly, he adds the reason (6:9b).

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 he to you as your own soul” (Sirach 33:31 )—forbearing threatenings and not only [refraining from] blows and whippings.

Why? He gives the reason when he says knowing that the Lord both of them and you is in heaven. For the same is Lord over all” (Rom. 10:12). it is as though he were, saying: You are fellow servants, and hence you ought to behave well towards them. “Should not you then have had compassion also on your fellow servant? (Mt. 18:33). And there is no respect of persons with him. Romans 2 (11) makes the same statement, as also Acts 10 (34). “you doe not respect any person” (Lk. 20-21).

 

CHAPTER 6

LECTURE 3

10 * Finally, brethren, be strengthened in the Lord and in the power of his virtue.

11 put you on the armour of God, that you may be able to stand against the deceits of the devil.

12 For our wrestling is not against flesh and blood, but against principalities and powers, against the rulers of the world of this darkness, against the spirit, of wickedness in the high places.

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. Concerning this he does two things:

First, he sets down the advice.

Secondly, he explains it in detail” (6-12).

The first has two sections:

First, he shows what interior reality we ought to trust in.

Secondly, then he shows what exterior reality we must trust in (6:11).

The inner reality we should have confidence in is the divine help, thus he states Finally, brethren, be strengthened. “Blessed is the man that trusteth in the Lord, and the Lord shall be his confidence “ (Jer. 17:7). There are two reasons why anyone would trust in another person. One is that this person is charged with protecting him; and the other reason is that he is strong and prepared to defend him. These two are realized in God with respect to his creatures; for God is concerned with you: “Casting all your care upon him, for he hath care of you” (1 Pet. 5:7). Moreover, he is powerful and prompt to grant assistance.

Therefore he asserts finally brethren, as if to say: Now that I have advised you above concerning the fulfillment of the precepts, be strengthened, not in yourselves, but in the Lord who has care of you. “It is good for me to adhere to my God, to put my hope in the Lord God” (Ps. 72-28). “Say to the fainthearted. Take courage, and fear not... God himself will come and will save you” (Is. 35-4). “The Lord is with me as a strong warrior: therefore they that persecute me shall fall and shall be weak” (Jer. 20-11). And in his power “for he is mighty” (Lk. 1:49). Although in God virtue and power are identical, nonetheless, since virtue is the ultimate of power, and as it were the perfection of power, on this account he says in the power of his virtue, that is, in his virtuous power. “I can do all things in him who strengthens me” (Phil. 4:13). “O Lord, set me beside you; and let any man’s hand fight against me” (Job 17: a).

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. “Let us therefore cast off the works of darkness and put on the armour of light” (Rom. 13:12). “Put ye on therefore, as the elect of God, holy and beloved, the bowels of mercy, benignity, humility, modesty, patience” (Col. 3:12). For the virtues protect man from vices.

An objection: the Lord is so powerful a king that no one can attack him. I reply. This is true concerning violence; yet the devil does attack him, not in himself, but in his members through deceit and illusions. “For many are the snares of the deceitful” (Sirach 11:31). Thus he adds that you may be able to stand against the deceits of the devil. “Be sober and watch; because your adversary the devil, as a roaring lion, goes about seeking whom he may devour” (1 Pet. 5:8). “He lies in wait in secret like a lion in his den” (Ps. 9:30).

He then goes on to explain this warning in detail:

First, concerning the snares of the enemies.

Secondly, what arms should be taken up (6:13).

Thirdly, the confidence which must be had in Christ (6:18).

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. For this reason he states that our wrestling is not against flesh and blood. By flesh and blood sins of the flesh are to be understood: “flesh and blood cannot possess the kingdom of God” (1Cor. 15:50), nor can carnal men. “Immediately I condescended not to flesh and blood” (Gal. 1:16), that is, to carnal men. But, his saying our wrestling is not against flesh and blood seems to be false no matter how it is understood since, as Galatians 5 (17) holds, “For the flesh lusts against the spirit; and the spirit against the flesh.” “Many [sinners] are they that persecute me and afflict me” (Ps. 118:157).

I reply in two ways. First, supply “only” so that we could say our wrestling is not only against flesh and blood without it also being against the devil. A second answer is that an action which is attributed to an instrument is principally of the agent. As Romans 9 (16) holds: “It is not of him who wills, nor of him who runs, but of God who shows mercy.” He seems to say: When you will or do anything, it is not from yourself, but from God. Thus here, our wrestling is not against flesh and blood would be interpreted: When flesh and blood attack us, it is not of themselves principally but from a higher moving force, namely, from the devil.

Next, the devil’s power is described, for we fight against principalities and powers... of this darkness. “The prince of this world cometh, and in me he hath not any thing” (Jn. 14:30). He is called the prince of the world, not by reason of creation, but because worldly minded people imitate him. “And the world knew him [Christ] not” (Jn. 1:10), that is, the worldly princes. Or, he is called the prince as though he had captured the primacy. Hence princes are, as it were, the first leaders in something. “Princes went before joined with singers” (Ps. 67:26). “you are a prince of God among us” (Gen. 23:6).

The exercise of justice pertains to power. Hence, insofar as some demons incite others to rebel against God, they are called Principalities; insofar as they have the power to punish those who are subjected to them, they are called Powers. “But this is your hour and the power of darkness” (Lk. 22:53).

But since some angels fell from every one of the ranks, why does the Apostle only mention those two ranks, calling them demons? I reply. There are three characteristics in the names of the ranks. For in some is implied a relation to God, in others power, in still others the service of God. In the names Cherubim, Seraphim and Thrones, a turning toward God is connoted. The devils, on the other hand, are turned away from God, and hence these names do not apply to them. Again, certain names imply an ordination to the service of God, as the Angels and Archangels; these also are not applicable to the demons, unless one joins “of Satan” to the names. Thirdly, since Virtues and Dominations also imply an ordering toward God’s worship these names cannot be applicable to the demons. Only those two, Principalities and Powers, are common to the good and bad angels.

Hence, they are powerful and great, possessing an immense army against which we must fight as against the rulers of the world of this darkness of sin. “For you were heretofore darkness, but now light in the Lord” (Eph. 5:8). Whatever is darksome is wholly of their rank and subject to them. As a Gloss comments: “Evil men are horses, and the demons the riders; hence, if we kill the riders, the horses will be ours.” “And the darkness did not comprehend it” (Jn. 1:5).

They are also cunning, [we must fight] against the spirits of wickedness; this is an emphatic way of saying “Spiritual wickedness,” by which is understood the fullness of evil. He affirms the spirits of wickedness because, the higher one’s nature is, the more terrible and pernicious it is when one turns to evil. Whence the Philosopher states that an evil man is worse than all the animals. Thus he says the spirits of wickedness since they are spiritual and most wicked.

He mentions in the high places for two possible reasons. Either to show the strength and advantage they possess to overcome us; we are on the earth, but they are on high in the dusky atmosphere so that they have the better position. “And the fowls of the air devoured it” (Lk. 8:5). Or, he says in the high places because this struggle is for heaven, and this should urge us on to fight.

 

CHAPTER 6

LECTURE 4

13 Therefore, take unto you the annour of God, that you may be able to resist in the evil day and to stand in all things perfect.

14 Stand, therefore, having your loins girt about with truth and having on the breastplate of justice;

15 And your feet shod with the preparation of the gospel of peace;

16 In all things taking the shield of faith, wherewith you may be able to extinguish all the fiery darts of the most wicked one.

17 And take unto you the helmet of salvation and the sword of the Spirit, which is the word of God.

The Apostle explained the devil’s snares previously (6:12), and here he advises us to take up arms. In reference to this he does two things:

First, he concludes from the foregoing that arms are necessary.

Secondly, he describes the variety of weapons (6:14).

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. “For the weapons of our warfare are not carnal, but mighty to God unto the pulling down of fortifications, destroying counsels” (2 Cor. 10:4). And this that you may be able to resist. “Resist him, strong in faith” (1 Pet. 5:9). “Resist the devil; and he will fly from you (Jas. 4:7). For the more is conceded to him, the more will he press in upon you. In the evil day indicates that a day is evil from what occurs in it. “Redeeming the time, because the days are evil” (Eph. 5:16). “Beware beforehand of the evil day” (Eccl. 7:15).

Take up these [weapons] not only for defense, but also to make progress: and to stand in all things perfect, that is, stand firm in both adversity and prosperity. “That you may be perfect and entire, failing in nothing” (Jas. 1:4). Concerning this 1 Peter 1 (13) affirms: “Trust perfectly in the grace which is offered you in the revelation of Jesus Christ.”

However, must everyone be perfect? I reply that there are three types of perfection. There is one of sufficiency when a man has what is necessary for his salvation; for instance, “you shalt love the Lord your God with your whole heart,” as if to say: Let there be nothing in your heart which is contrary to God. This much is necessary for salvation. “That you may be perfect and entire, failing in nothing” (Jas. 1:4). Another is the total and overflowing perfection proper to the fatherland; there glory is consummated in this, that the perfect totally inhere in God. “For in the resurrection they shall neither marry nor be married; but shall be as the angels of God in heaven” (Mt. 22:30). The Apostle speaks of this in Philippians 3 (12:13): “Not as though I had already attained, or were already perfect... Brethren, I do not count myself to have apprehended.” The third perfection is between the above two, it is that of the counsels in which a man strives to withdraw himself from these [passing realities] and make progress towards those [which remain forever].

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. Firstly, it must be bound with a belt; regarding this he says Stand, therefore, having your loins girt about. However, a man clothes himself before he puts his belt on. Here the Apostle follows the order of spiritual armour. In spiritual warfare it is first necessary to check carnal desires, just as the nearest enemy must be conquered first. This is done by bridling the loins in which sensuality thrives; such girding is done through temperance which is opposed to gluttony and sensuality. “Let your loins be girt” (Lk. 12:35); “gird up your loins like a man” (Job 38:3). But this must be done with truth, that is, with the right intention and not with pretense. A variant reading gives “with charity”; as 1 Corinthians 16 (14) states: “Let all that you do be done in charity.”

Secondly, he warns them to overcome greed for created things. Two weapons can be found against it: justice and the renunciation of temporalities. First, he commands us not to unjustly usurp property; justice will look after this. Thus he says and having on the breastplate of justice, on account of which a man keeps out of other people’s property. justice is referred to as a breastplate because it covers all the virtues just as a breastplate does the members [of the body]. “He will put on justice as a breastplate, and will take true judgment instead of a helmet” (Wis. 5:19). 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. As a symbol of this the Lord sent the Apostles (cf. Mk. 6:9) shod with sandals. These have soles underneath, by which the raising of the mind from earthly matters is signified; and they are open above, in which an eagerness for divine wisdom is signified. He adds of peace since through the gospel peace is proclaimed to us. “When you come into the house, salute it, saying: Peace be to this house” (Mt. 10:12).

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. The chest is protected by a shield; thus he states in all things taking the shield of faith because faith is presupposed to all the other virtues just as a shield is basic to all weapons.

For there is a difference between the armour of the moral virtues, such as temperance which is to gird one’s loins and justice which is to put on a breastplate, and this type of armament—the shield—which consists of the theological virtue of faith. just as a shield wards off the arrows, so faith repels what is aimed against it and gains the victory. The saints “by faith conquered kingdoms” (Heb. 11:33), whereas we conquer the powers of darkness by the moral virtues. Thus he says wherewith you may be able to extinguish all the fiery darts of the most wicked one, the devil, whose arrows are certain interferences from evil angels (cf. Ps. 77:49).

They are fiery since evil desires burn: “Fire has fallen on them, and they shall not see the sun” (Ps. 57:9). These are extinguished through faith; it quenches present and transitory temptations with the eternal and spiritual blessings promised in Holy Scripture. Thus the Lord brought forward authoritative texts of Holy Scripture to oppose the devil’s temptations. We ought to do the same; if tempted to gluttony, [counter it with] “Not in bread alone doth man live” (Deut. 8:3), or “The kingdom of God is not meat and drink” (Rom. 14:17). If tempted to sensuality, “you shall not commit adultery” (Ex. 20:14); if to theft, “you shall not steal” (Ex. 20:15)and so on with any others.

Faith is called a shield since, as a shield protects the entire chest, so faith must be in our heart. 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. Physically, this is done with a material sword; it is done spiritually through the word of God which is the sword of the Holy Spirit. On this account he affirms and take up the sword of the Spirit, which is the word of God. “For the word of God is living and effectual and more piercing than any two-edged sword and reaching unto the division of the soul and the spirit” (Heb. 4:12). Preaching is called the sword of the Spirit because it will not penetrate to the spirit unless it is disposed by the Holy Spirit. “For it is not you who speak, but the Spirit of your Father that speaks in you” (Mt. 10:20).

Therefore, we possess weapons to defend ourselves against carnal adversaries, namely, gluttony and sensuality, through temperance: Stand therefore, having your loins girt about with truth. By the arms of justice, which make us refrain from what is unlawful, we can conquer also earthly greed: and having on the breastplate of justice. This is aided by purity of heart or poverty which withdraw us even from things which are lawful: and your feet shod with the preparation of the gospel of peace. Moreover, we have weapons by which we are guarded from error, the armour of faith: in all things taking the shield of faith; and also protected from the enemies of the human race: wherewith, meaning the shield of faith, you may be able to extinguish all the fiery darts of the most wicked one. We likewise possess armour by which we are strengthened in spiritual blessings, the armour of hope: and take unto you the helmet of salvation. A helmet rests on the head, and so does hope in its end. Now the head of the moral virtues is the very end with which hope is concerned. Thus, to take up the helmet of salvation is nothing less than to have hope in the ultimate end. Finally, we have weapons to assault the demons themselves: the sword of the Spirit, which is the word of God. This happens frequently during sermons when the word of God, penetrating into the hearts of sinners, thrusts out the chaos of sins and demons.

 

CHAPTER 6

LECTURE 5

18 By all prayer and supplication, praying at all times in the spirit; and in the same watching with all instance and supplication for all the saints;

19 And for me, that speech may be given me, that I may open my mouth with confidence, to make known the mystery of the gospel,

20 For which I am an ambassador in a chain; so that therein I may be bold to speak according as I ought.

21 But, that you also may know the things that concern me and what I am doing, Tychicus, my dearest brother and faithful minister in the Lord, will make known to you all things;

22 Whom I have sent to you for this same purpose, that you may know the things concerning us, and that he may comfort your hearts.

23 Peace be to the brethren and charity with faith, from God the Father and the Lord Jesus Christ.

24 Grace be with all them that love our Lord Jesus Christ in incorruption. Amen.

Previously the Apostle set down what he had to say about snares and weapons (6:12), now he explains what he had also said concerning a confirmation and strengthening in the power of God. He does this through a prayer to God for divine assistance. He does three things:

First, he cautions them to pray for themselves.

Secondly, for others.

Thirdly, for the Apostle himself.

In reference to the first he determines seven conditions for prayer. First, it must be complete. Whence he says By all prayer; this occurs when someone has recourse to prayer in everything, or prays for every good. Secondly, it must be humble and not presumptuous. “He hath had regard to the prayer of the humble: and he hath not despised their petition” (Ps. 101:18). This happens when a man does not imagine that he is going to be heard on account of his own merits, but on account of the divine mercy. And so he adds and supplication, that is, through an accepting of a sacred reality. “In every thing, by prayer and supplication, with thanksgiving, let your petitions be made known to God” (Phil. 4:6).

Thirdly, prayer must be continual, at all times. “Pray without ceasing, in all things give thanks” (1 Thess. 5:17-18). “I will bless the Lord at all times” (Ps. 33:2), that is, the established times.

Fourthly, it should be devout since it is in the spirit. “I will sing with the spirit, I will sing also with the understanding” (1 Cor. 14:15), that is, not in a distracted manner.

Fifthly, it should be vigilant: and in the same watching. “Be prudent therefore and watch in prayers” (1 Pet. 4:7).

Sixthly, it must be in earnest: with all instance. “Instant in prayer” (Rom. 12:12).

Seventhly, it should be charitable, done for all the other saints: and supplication for all the saints. “I desire, therefore, first of all, that supplications, prayers, intercessions and thanksgivings be made for all men” (1 Tim. 2: 1).

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. I cannot speak anything else but what the Lord gives me, as Balaam expressed it (Num. 22:38). Hence our Lord affirmed: “For it is not you that speak, but the Spirit of your Father who speaks in you” (Mt. 10:20). He also states there (v. 19): “For it shall be given you in that hour what to speak.” The Apostle places this petition first, that speech may be given me that I may open my mouth. “Praying withal for us also, that God may open unto us a door of speech” (Col. 4:3).

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. This is how the Apostles preached, “they spoke the word of God with confidence” (Ac. 4:31).

The Apostle praises the duty of preaching for its prominence and grandeur. Thus he says the mystery of the gospel. Then he discloses how he willingly undergoes suffering and ignominy for it, for which I am an ambassador in a chain. These two are linked together in Colossians 4 (3): “That God may open unto us a door of speech to speak the mystery of Christ, for which also I am bound.” And because “a parable coming out of a fool’s mouth shall be rejected; for be doth not speak it in due season” (Sirach 20:22). The Apostle does not merely ask that the word or knowledge of preaching be given him. He also prays for the grace of speaking with confidence so that he would not stop what he began on account of the chains by which he was bound; that he might fulfill confidently and faithfully the duty entrusted to him and begun by him.

In the third place, he asks that the appropriate time and manner be granted him because there is “a time to keep silence, and a time to speak” (Eccl. 3:7). Therefore he asks that therein I may the bold to speak according as I ought. Certainly among all people it is one’s manner and quality [of speaking] which makes it acceptable. The Apostle also asked for this in Colossians 4 (4): “That I may make it manifest as I ought to speak.” As Proverbs 15 (23) expresses it: “A word in due time is best.”

At the end of this letter the Apostle reveals his condition to the Ephesians (v. 21) when he:

First, does this; and

Secondly, greets them in the customary way (6:23).

in the first part he makes three points:

First, he makes known his condition (6:21a).

Secondly, he recommends, on several accounts, the disciple who brings the news (6:21b).

Thirdly, he gives the purpose why he makes his condition known to them, namely, for their consolation—that he may comfort your hearts.

But, that you also may know the things that concern me and what I am doing. As though the Apostle said: For the sake of the mystery of the Gospel, on account of which I am imprisoned, I. want you to know that chains and all tribulations and all torments, inflicted while discharging the duty entrusted to me, do not cause me anxiety. Neither do they change my heart or ruin me interiorly, nor do they even touch me; but, of course, I am disturbed by what goes on around me, not about what is within me.

Since I am not able to leave, chained as I am, to ten 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). He surely is such whom I have sent to you for this same purpose, that you may know the things concerning us. This is the disciple’s recommendation. And what for? That he may comfort your hearts.

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. 57:21), nevertheless, in its own way peace does precede the putting of grace into practice and the preservation of truth and charity. Hence, he first wishes that they have peace with one another and charity toward God—peace be to the brethren and charity with faith.

Peace and charity contribute greatly toward the preservation of grace; yet, since they always presuppose grace—they could not be had without it—on this account he prays that they receive grace. Grace be with all them that love our Lord Jesus Christ in incorruption. Amen.