Then we have the children, who are called to obey their parents in the Lord (Eph. 6). It was not a question of the flesh: how could this be trusted? Let them obey in the Lord. To honor one’s father and mother was both an obligation and had a special promise under law. And if children that had a relationship with their parents in the flesh and under law did so (for it was indeed right), how much more did it become Christian children to pay them reverence?
This is followed up by an exhortation to parents: “And ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.” Thus is the Lord ever presented as the pattern. Then come the slaves similarly. He was privileged to do all as unto Christ; as the master again must remember that he had his own Master in heaven. This also answers to the grand doctrine of this epistle.
Then the Apostle introduces us to another topic. It is not the source of the blessing (Eph. 1.); nor the place into which we are now brought as being made one with Christ (Eph. 2); nor the objects to whom we are bearing testimony. (Eph. 3). The closing theme shows us where and with whom are our true conflicts as Christians. As such we have not properly to fight with flesh at all, any more than to fight with the world. All other combats are outside the calling of a Christian.
I do not deny but that a Christian may slip elsewhere. But as long even as he is merely in conflict with his own nature, he can hardly be said to be on Christian ground at all. He may be a converted person; and God may be truly dealing with him in the way of gracious action. A really awakened soul may still have a great many unsettled questions in agitation within him. He has not come to God consciously. Now the very baptism of a Christian man is the confession of the truth, that God has in Christ judged flesh, root, and branch. Is not this the meaning of the institution? How far the person has realized it is another matter; but such is the meaning of baptism. Judging what I am, I confess that all my blessing is in the Saviour, who did not merely come to bless me as a living man in the world, but died and is risen again; and I, confessing Him who is thus dead and risen, have part in His death. The conflict of the Christian is not therefore with flesh, still less is it with the world, but with Satan, and with his power, viewed as interposing and hindering our enjoyment of our heavenly blessing.
Is not this the meaning of the combat as described here? The wrestling is not with flesh and blood, “but against principalities, against powers, against the world-rulers of this darkness, against spiritual wickedness in heavenly places.” The English translators did not know what to make of the Apostle, and so they changed it to “high places,” which was an unwarrantable liberty, and gives the most perverse meaning. This has misled many beside the poor Puritans, who fancied they were called of God, as a Christian duty, to strive against kings and all in authority, when not satisfied with their ways or measures. I mention this, because it is a striking proof that an error imported into Scripture leads even right-minded men into sad evil. It is expressly not against any powers that were living and acting in the world. The conflict is against Satan and his hosts. Just as the Canaanites tried to keep the Israelites out of the land which God assured Moses the tribes were to have for their possession, so Satan’s great effort is to hinder the saints of God from realizing their blessedness in heavenly places.
But for this the most careful provision is laid on us. The first thing is to “be strong in the Lord, and in the power of His might.” That is, all our strength is to lean on another, even the Lord. The next thing is that we take “the whole armor of God, that we may be able to withstand in the evil day, and, having done all, to stand. Stand therefore, having your loins girt about with truth [inwardly applied, and thus bracing us morally], and having on the breast-plate of righteousness.” The internal state is the great point here. Carefully remember this. Our standing is quite another matter, which itself could not avail here. The panoply is against Satan and not God. It is a question not of acceptance before God, but of resisting the enemy who would take advantage of loose ways and a bad conscience. The breast-plate means the practical righteousness of the saint himself. “And your feet shod with the preparation of the gospel of peace.” So should our walk be. Besides, take “the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked one.” It is the confident trust of the heart in the favor of God in which we stand, not the remembrance of our first subjection to the gospel. Finally, “Receive the helmet of salvation, [there the head is lifted up, not in presumption, but with none the less joy and courage,] and the sword of the Spirit,” which is expressly said to be the Word of God. The defensive comes before the offensive; and all should follow dependence on the Lord. The sword must be the real intrinsic power of the Word wielded in the Spirit, which does not spare anything. Thus, first blessed, strengthened, and enjoying the grace and truth of God in Christ, we can then go out with the sword of the Spirit to deal with what is contrary to His nature, which Satan would use to obstruct our realization of our heavenly privileges.
Finally, there is the activity now for others, just as before there was dependence for ourselves. “Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all the saints; and for me [as the Apostle blessedly adds], that utterance may be given unto me, that I may open my mouth boldly to make known the mystery of the gospel”—(what a gracious way of encouraging and strengthening saints, giving them a feeling of the value of their prayers, both in the sight of God, and in fellowship with the most blessed Apostle that God ever gave the church!)—“for which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak.” He felt his need and that of the work. Also he counted on their loving desire to know his affairs, as well as to have their hearts comforted through Tychicus.