St. Paul's Epistle to the Ephesians Part 15

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DIVISION II. -- 6. CHAPTER VI. 10-20.

_The personal spiritual struggle._

[Sidenote: _The spiritual struggle_]

The ethics of Christianity are, as has appeared, social ethics, the ethics of a society organized in mutual relationships: and Christianity is concerned with the whole life of man, body as well as soul, his commerce and his politics as well as his religion. But because this requires to be made emphatic, does it follow that we are to neglect or depreciate the inward, personal, spiritual struggle? Are we to give a reduced, because we give a better balanced, importance to 'saving one's own soul,' that is preserving or recovering into its full power and supremacy one's own spiritual personality? Of course not: because social health depends on personal character. The more a good man throws himself into social, including ecclesiastical, duties the more he feels the need of character in himself and others. And the more serious a man is {238} about his character, the more deeply he feels the attention and self-discipline that character needs. Certainly the most ascetic words of our Lord--those in which He speaks of the necessity for cutting off or plucking out hand or eye if hand or eye cause us to stumble, and warns us that we must be strong at the spiritual centre of our being, before we can be free in exterior action--are likely to come home to no one with more force than to one who would do his duty in Church or state. Christ cannot redeem the world without Himself pa.s.sing through the temptation and the agony in the garden. And thus St. Paul, after he has been dwelling on the fraternal and corporate character of the Christian life, comes back at the last to emphasize the personal spiritual struggle. To be a good member of the body, he says in effect, you must be in personal character a strong man, strong enough in Christ's might to win the victory in a fearful struggle.

Against what is our spiritual struggle? It is against the weakness and lawlessness of our own flesh. 'The spirit is willing, but the flesh is weak.' 'Our eye and hand and foot cause us to stumble.' Or again it is the world which is too much for us. 'We seek honour one of another {239} and not the glory that cometh from the only G.o.d.' Quite true.

But behind the manifest disorder of our nature and the insistence of worldly motives there are other less apparent forces; and these, in St.

Paul's mind, so overshadow the more visible and tangible ones that, in the Biblical manner of speech, he denies for the moment the reality of the latter. 'We wrestle not against flesh and blood,' not against our own flesh or a visibly corrupt public, but against an unseen spiritual host organized for evil.

It was noticed above that St. Paul has no doubt at all that moral evil has its origin and spring in the dark background behind human nature--in the rebel wills of devils. It has become customary to regard belief in devils or angels as fanciful and perhaps superst.i.tious. Now no doubt theological and popular fancy has intruded itself into the things it has not seen, and, instead of the studiously vague[1] language of St. Paul, has developed a sort of geography and ethnology for spirits good and bad which is mythological and allied to superst.i.tion. But it has acted in the same way, and shown the same resentment of the discipline of ignorance, in the case of even more central spiritual realities. No {240} doubt again the belief in the devil has sometimes become, in practical force, belief in a rival G.o.d.

But this sort of Manichaeism or dualism represents a very permanent tendency in the untrained religious instincts of men, which the Bible is occupied in restraining. In the Bible certainly Satan and his hosts are rebel angels and not rival G.o.ds. Once more undoubtedly demonology has been a source of much misery and many degrading practices. But demonology represents a natural religious instinct. It is older than the Bible. And what our religion has done, where it has been true to itself, is to purge away the noxious and non-moral superst.i.tions. St.

Paul is representative of true Christianity in his stern refusal to use the services of contemporary soothsaying and magic and sorcery[2]. One has only to compare the exorcisms of our Lord with contemporary Jewish exorcism to note the moral difference. And every truth has its exaggeration and its abuse. The question still remains; are there no spiritual beings but men? Is there no moral evil, but in the human heart? Our Lord gives the most emphatic negative answer. His teaching about evil (and good) spirits is unmistakable and {241} constant. If He is an absolutely trustworthy teacher in the spiritual concerns of life, then temptation from evil spirits is a reality, and a reality to be held constantly in view. And our Lord's authority is confirmed by our own experiences. Sometimes experience irresistibly suggests to us the presence of unseen bad companions who can make vivid suggestions to our minds. Or we are impressed like St. Paul with the delusive, lying character of evil, which makes the belief in a malevolent will almost inevitable. Or the continuity in evil influences, social or personal, seems to disclose to us an organized plan or 'method[3]' a kingdom of evil.

It is then in view of unseen but personal spiritual adversaries organized against us as armies, under leaders who have at their control wide-reaching social forces of evil, and who intrude themselves into the highest spiritual regions 'the heavenly places' to which in their own nature they belong, that St. Paul would have us equip ourselves for fighting in 'the armour of light[4].'

If there is a spiritual battle, armour defensive and offensive becomes a natural metaphor which {242} St. Paul frequently uses[5]. But in his imprisonment he must have become specially habituated to the armour of Roman soldiers, and here, as it were, he makes a spiritual meditation on the pieces of the 'panoply' which were continually under his observation.

We are, then, to 'take up' or 'put on' the panoply or whole armour of G.o.d. This means more than the armour which G.o.d supplies. It is probably like 'the righteousness of G.o.d,' something which is not only a gift of G.o.d, but a gift of His own self. Our righteousness is Christ, and He is our armour. Christ, the 'stronger man,' who overthrew 'the strong man armed' in His own person[6], and 'took away from him his panoply in which he trusted,' is to be our defence. And by no external protection; we are to clothe ourselves in His nature, to put Him on as our armour. His is the strength in which we are, like Him, to come triumphant through the hour of darkness.

Now the parts of the armour, the elements of Christ's unconquerable moral strength, what are they?

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The belt which keeps all else in its place is for the Christian, truth--that is, singleness of eye or perfect sincerity--the pure and simple desire of the light. 'Unless the vessel be clean (or sincere)'

said the old Roman proverb, 'whatever you put into it turns sour.' A lack of sincerity at the heart of the spiritual life will destroy it all. Then the breastplate which covers vital organs is, for the Christian, righteousness--the specific righteousness of Christ, St.

Paul seems to imply[7], in which in its indivisible unity he is to enwrap himself. And, as the feet of the soldier must be well shod not only for protection but also to facilitate free movement on all sorts of ground, the Christian too is to be so possessed with the good tidings of peace that he is 'prepared' to move and act under all circ.u.mstances--all hesitations, and delays, and uncertainties which hinder movement gone--his feet shod with the preparedness which belongs to those who have peace at the heart. ('How beautiful upon the mountains are the feet of him that bringeth glad tidings, that publisheth peace.') In these three fundamental dispositions--single-mindedness, whole-hearted {244} following of Christ, readiness such as belongs to a believer in the good tidings--lies the Christian's strength. But the armour is not yet complete. The attacks of the enemy upon the thoughts will be frequent and fiery. A constant and rapid action of the will will be necessary to protect ourselves from evil suggestions lest they obtain a lodgement. And the method of self-protection is to look continually and deliberately out of ourselves up to Christ--to appeal to Him, to invoke His name, to draw upon His strength by acts of our will. Thus faith, continually at every fresh a.s.sault looking instinctively to Christ and drawing upon His help, is to be our shield, off which the enemy's darts will glance harmless, their hurtful fire quenched. And in thus defending ourselves we must have continually in mind that G.o.d has delivered man by a great redemption[8]. It is the sense of this great salvation, the conviction of each Christian that he is among those who have been saved and are tasting this salvation, which is to cover his head from attack like a helmet[9]. And G.o.d's {245} word--G.o.d's specific and particular utterances, through inspired prophets and psalmists--is to equip his mouth with a sword of power; as in His temptation and on the cross, Christ 'put off from Himself the princ.i.p.alities and powers, and made a show of them, triumphing over them openly' by the words of Holy Scripture; as Bunyan's Christian, when 'Apollyon was fetching him his last blow, nimbly stretched out his hand and caught' for his 'sword' the word of Micah, 'when I fall I shall arise.' This is one fruit of constant meditation on the words of Holy Scripture, that they recur to our minds when we most need them.

And then St. Paul pa.s.ses from metaphor to simple speech, and for the last weapon bids the Christians use 'always' that most powerful of all spiritual weapons for themselves and others, 'prayer and supplication'

of all kinds and 'in all seasons.' But it is not to be ignorant and blind prayer; it is to be prayer 'in the spirit,' 'who helpeth our infirmities, for we know not of ourselves how to pray as we ought.'

'The things of G.o.d none knoweth, save the Spirit of G.o.d'[10]; and it is to be the sort of prayer about which trouble is taken, and which is persevering; and it is to be {246} prayer for others as well as for themselves, 'for all the saints.' And St. Paul uses the pastor's privilege, and asks for himself the support of his converts' prayers, that he may have both power of speech and courage to proclaim the good tidings of the divine secret disclosed, for which he is already suffering as a prisoner.

Finally, be strong in the Lord, and in the strength of his might. Put on the whole armour of G.o.d, that ye may be able to stand against the wiles of the devil. For our wrestling is not against flesh and blood, but against the princ.i.p.alities, against the powers, against the world-rulers of this darkness, against the spiritual _hosts_ of wickedness in the heavenly _places_. Wherefore take up the whole armour of G.o.d, that ye may be able to withstand in the evil day, and, having done all, to stand. Stand therefore, having girded your loins with truth, and having put on the breastplate of righteousness, and having shod your feet with the preparation of the gospel of peace; withal taking up the shield of faith, wherewith ye shall be able to quench all the fiery darts of the evil one. And take the helmet of salvation, and the sword of the Spirit, which is the word of G.o.d: with all prayer and supplication praying at all seasons in the Spirit, and watching thereunto in all perseverance and supplication for all the saints, and on my behalf, that utterance may be given unto me in opening my mouth, to make known with boldness the mystery of the gospel, for which I am an amba.s.sador in chains; that in it I may speak boldly, as I ought to speak.

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St. Paul does not only exhort Christians to pray, but he gives them abundant examples. In this epistle there are two specimens[11] of prayer for the spiritual progress of his converts, mingled with thanksgivings and praise. We habitually pray for others that they may be delivered from temporal evils, or that they may be converted from flagrant sin or unbelief. But surely we very seldom pray rich prayers, like those of St. Paul's, for others' progress in spiritual apprehension.

[1] Col. i. 16.

[2] Acts xiii. 6-12; xvi. 16-18; xix. 13-20.

[3] This is akin to St. Paul's word in the Greek, iv. 14; vi. 11.

[4] Rom. xiii. 12.

[5] Rom. vi. 13; xiii. 12; 2 Cor. vi. 7; x. 4; 1 Thess. v. 8. Cf. Isa.

xi. 4, 5, and Wisd. v. 19.

[6] Luke xi. 21, 22.

[7] By the use of the articles. Contrast Is. lix. 17 which he is quoting.

[8] Isa. lix. 17.

[9] 'Salvation' is sometimes viewed as already accomplished, i.e. in the victory of Christ: sometimes as still to be realized at 'the redemption of our bodies': so in 1 Thess. v. 8 the helmet is 'the hope of salvation' yet to be attained.

[10] Rom. viii. 26; 1 Cor. ii. 11.

[11] Eph. i. 15 ff.; iii. 14 ff.

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CONCLUSION. CHAPTER VI. 21-24.

[Sidenote: _Conclusion_]

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: whom I have sent unto you for this very purpose, that ye may know our state, and that he may comfort your hearts. Peace be to the brethren, and love with faith, from G.o.d the Father and the Lord Jesus Christ. Grace be with all them that love our Lord Jesus Christ in uncorruptness.

Tychicus was a native of Asia Minor[1], a companion and delegate of St.

Paul, like Timothy and others[2]. He was entrusted with the task presumably of conveying this letter to the churches of Asia Minor, and certainly of informing them as to the apostle's state in his Roman imprisonment--information which could not fail to comfort and encourage them.

St. Paul brings this wonderful letter to a conclusion with a brief benediction to the brethren--an invocation upon them of divine peace, and love with faith--an invocation of divine favour upon all that 'love our Lord Jesus Christ in {249} uncorruptness.' Corruption is the fruit of sin, the condition of the 'old man[3].' Incorruption is the state of the risen Christ, and in Him the members of His body are to be preserved, and at last raised 'incorruptible[4]' in body. But there is a prior 'incorruptibleness' of spirit in which all Christians are to live from the first[5], a freedom from all such doublemindedness or uncleanness as can corrupt the central life of the man. And to love Christ with this incorruptibility is the condition of the permanent enjoyment of all that His good favour would bestow upon us.

[1] Acts xx. 4.

[2] 2 Tim. iv. 12.

[3] Eph. iv. 22

[4] Cor. xv. 52.

[5] 1 Pet. iii. 4.