1542 Series Outline

8/6/2019 1542 Series Outline

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EPHESIANS 6

6:1-3: Admonition to Children1. Children, obey your parents in the Lord: for this is right.

a. Having giving instruction to husbands and wives, Paul now instructs the children.

b. Children are commanded to obey your parents.i. ObeyTo comply with, or perform, the bidding of; to do what one iscommanded by (a person); to submit to the rule or authority of, to be obedient

to.ii. ParentA person who has begotten or borne a child; a father or mother.

iii. It is the duty of children to do what their parents tell them to do!iv. This obedience extends to all things (COL 3:20).

c. Children are to obey their parents in the Lord.i. This epistle is written to the saints which are at Ephesus and to the faithful in

Christ Jesus (EPH 1:1).

1. Therefore, these children were saints and faithful brethren.

2. They children were chosen and redeemed in Christ (EPH 1:4, 7).3. They were quickened unto eternal life and created in Christ Jesus untogood works (EPH 2:4-7, 10).

4. They were believers in Christ and members of the church (EPH 1:13;2:19).

ii. Obedience to parents is the duty of Christian children in the Lord. This is partof their labour in the Lord(ROM 16:12; 1CO 15:58).

iii. The performance of this duty is well pleasing unto the Lord (COL 3:20).d. Fathers and mothers are clearly given authority over their children by God. For

children to obey their parents is for them to obey God!e. Inasmuch as this obedience is to be rendered in the Lord, it follows that children are

not commanded to obey their parents when to do so involves disobeying anything the

Lord commands.

f. By means of the wordforPaul introduces the reason why children should obey theirparents: they should obey themforthis is right.

i. This is just plainly the right thing to do.ii. If you are a true Christian, you need no other reason to obey your parents than

that it is right.

2. The duty to obey ones parents arises from this commandment:Honour thy father and thymother(EXO 20:12; DEU 5:16).

a. The parents mentioned in verse 1 are defined in this verse as thy father and thymother.

b. Honourv. To hold in honour, respect highly; to reverence, worship; to regard ortreat with honour or respect.

c. Honoursb. High respect, esteem, or reverence, accorded to exalted worth or rank;deferential (submissive, respectful) admiration or approbation.

d. Inherent in honouring ones parents is obeying them. A child is obviously not treatinghis parents with the respect if he disobeys them.

e. It is rightthat children obey their parents because it is commanded of God. Godscommandments define what is right!


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f. The parents authority over the child is derived from God.i. It is Gods authority delegated to the parents.

ii. Therefore, disrespect for ones parents is disrespect for God.g. LEV 19:3 Ye shall fear every man his mother, and his father, and keep my sabbaths:

I am the LORD your God.

i. To honour ones father and mother is also to fear them.ii. MAL 1:6 connects honourandfear: A son honoureth his father, and aservant his master: if then I be a father, where is mine honour? and if I be a

master, where is myfear?iii. Considering the importance God Almighty assigns to honouring father and

mother, you had better fear them, if you know what is good for you!

iv. God connects fearing ones father and mother with keeping His sabbaths.1. God, Who commanded men to honour father and mother, also

commanded men to keep the sabbath day holy (EXO 20:8-11).

2. A child who does not honour his parents will also not honour Godsholy religion.

h. This commandment to honour father and mother extends beyond the obedience due tothem when we are children living under their authority.i. This commandment requires us to treat our parents with respect throughout

their life (PRO 23:22).

ii. Anything our parents commanded us to do that is right in the sight of Godshould continue to be heeded throughout our life, not merely because our

parents said it is right, but because God says it is right.iii. When you apply the wisdom your parents taught you, you bring them great

joy and thereby do them honour (PRO 10:1; 15:20; 23:24-25).

1. A wise child is one that keeps the law (PRO 28:7).2. A wise child is industrious (PRO 10:5).3. Conversely, a child who turns out to be a fool heaps disrespect on his

parents and causes them great sorrow (PRO 17:21, 25; 19:13, 26).

iv. This commandment requires us to care for our parents when they can nolonger care for themselves (MAR 7:1-13).

1. God considers honouring parents to be of such great importance thatHe disdains gifts offered to Him at the expense of caring for parents.

2. It is good in the sight of God for children to requite their parents inneed (1TI 5:4).

a. RequiteTo repay, make return for, reward (a kindness,service, etc.).

b. When we were children, our parents provided for our needs.c. When our parents are old and needy, it is our time to repay

them that kindness.d. Failure to care for our parents is a denial of the faith (1TI 5:8).e. Parents! The investment you make in caring for your children

yields the return of their care of you when you can no longer care

for yourself.3. The commandment to honour father and mother is the first commandment with promise.

a. This commandment is the fifth commandment of the Ten Commandments.


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b. This fifth commandment was the first commandment heard from Mount Sinai thathad a promise attached to it.

4. The promise attached to this commandment is that it may be well with thee, and thou mayestlive long on the earth (EXO 20:12; DEU 5:16).

a. For Israel, this meant a longer life in the land of Canaan, which was that part of the

earth that God gave them to live on (DEU 4:40).b. This promise respects the quality and duration of our life on this earth.c. Honouring your father and mother will generally lengthen and improve the quality of

your life on this earth.d. This is an example of what we call temporal salvation, salvation experienced in time,

on this earth, as a result of our obedience to God.

e. Conversely, disrespect and disobedience toward your parents is a crime against God andwill meet with severe judgment.

i. EXO 21:17 And he that curseth his father, or his mother, shall surely be put todeath.

ii. Under Moses law a stubborn, rebellious, disobedient son that would not

respond to correction was stoned to death (DEU 21:18-21).iii. DEU 27:16 Cursed be he that setteth light by his father or his mother. And all thepeople shall say, Amen.

1. Set light by - To account of small value, to despise, slight, undervalue.2. Slight - To treat with indifference or disrespect; to pay little or no

attention or heed to; to disregard, disdain, ignore.

3. This verse sounds a warning to those who sock their old parents awayin a nursing home and never visit them.

iv. PRO 20:20 Whoso curseth his father or his mother, his lamp shall be put outin obscure darkness.

v. PRO 28:24 Whoso robbeth his father or his mother, and saith, It is notransgression; the same is the companion of a destroyer.

vi. PRO 30:17 The eye that mocketh at his father, and despiseth to obey his mother,the ravens of the valley shall pick it out, and the young eagles shall eat it.

vii. ROM 1:30-32 teaches that disobedience to parents is worthy of death. It is alsoan offence worthy of exclusion from the church.

5. Apply this instruction to the process of maturity.a. As children grow older, they want to be treated as mature individuals.

i. They desire more privacy and independence.ii. Examples of such independence are going out with friends, using the car, dating,

or holding down a job.

iii. This desire is normal and should be respected by parents.iv. Children will not properly mature if they cannot act independently.v. God Himself requires a young man to leave his father and mother and establish a

separate family unit (EPH 5:31).

b. Consider what it means to be mature.i. Mature - Having the powers of body and mind fully developed.

ii. The absolute standard of maturity is Jesus Christ (EPH 4:13).iii. Jesus' maturity consisted of an increase in wisdom and stature (height), and in

favour with God and man (LUK2:52).


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iv. Jesus matured mentally, physically, spiritually, and socially.c. If you are a fool, you are notmature.

i. Foolishness is bound in the heart of a child (PRO 22:15). If you are a fool, youare childish. You are not a mature adult.

ii. You are a fool if:

1. You hate being told what to do (PRO 1:7).2. You are only interested in what you think (PRO 18:2).3. You only consult with yourself to decide what is right (PRO 12:15).

a. A wise man realizes he does not know everything and is,therefore, willing to be taught (PRO 9:9).

b. A sure sign of fool is one who is wise in his own eyes; he thinkshe already knows all he needs to know (PRO 3:7).

4. You have no heart for wisdom (PRO 17:16). Money spent on trying toeducate a fool is wasted.

5. You slander other people (PRO 10:18).6. You enjoy wrongdoing (PRO 10:23).

7. You have an explosive, uncontrolled temper (PRO 12:16).8. You are proud (PRO 14:3).9. Your eyes are upon everything but what they should be (PRO 17:24).10.You are argumentative (PRO 18:6).11.You cannot be trusted (PRO 19:1; 26:6).

a. Your parents should grant independence to you according to yourability and trustworthiness to handle it.

b. If you are rebellious around your parents, how can they trust youin their absence?

12.You are wasteful (PRO 21:20).13.You are lazy (PRO 24:30).14.You cannot be corrected (PRO 27:22). The rod and reproof do not make

you wiser (contrast PRO 29:15 with PRO 17:10).

15.You do not know when to shut up (PRO 29:11).iii. If you are not mature, you are not ready for the responsibilities and privileges

of maturity.

6:4: Admonition to Fathers1. And, ye fathers, provoke not your children to wrath.

a. By means of the word andPaul links this instruction to fathers with the instruction tochildren to obey and honour their parents.

i. The influence of fathers has a direct bearing on the conduct of their children.ii. Children will find it difficult to honour a father who provokes them to wrath.

b. ProvokeTo incite or urge (a person or animal) to some act or to do something; tostimulate to action; to excite, rouse, stir up, spur on. To incite to anger.

c. How might fathers provoke their children to wrath?i. A father might provoke his children to wrath when he pitches temper tantrums

that have more to do with his personal stress, lack of sleep, or frustration thanwith the behaviour of the child.


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ii. A father might provoke his children to wrath when he only criticizes hischildren and never commends them. This leaves a child feeling he can neverdo enough to please his father.

iii. A father might provoke his children to wrath by rebukes that discourage ratherthan correct the child and by beatings that are too frequent or too severe.

iv. A father might provoke his children to wrath by never being available forthem, by never listening to them, by always shutting them out.v. A father might provoke his children to wrath by making demands of his

children beyond their physical or intellectual ability to perform.vi. A father might provoke his children to wrath by demanding that their interests

and goals in life conform only to his own.

vii. A father might provoke his children to wrath by mistreating their mother.viii. A father might provoke his children to wrath by being a hypocrite, pretending

to be something he is not or demanding that the children conform to a moral

code that he himself violates.

d. Fathers, do you bear responsibility for the anger your children may hold against you?

e. Provoking children to anger can lead to children becoming discouraged (COL 3:21).i. DiscouragedDeprived of courage or confidence, disheartened.ii. Many are the children who lack the courage and confidence to achieve what

they are capable of in work and/or relationships because of fathers who failed

to heed this admonition.

2. Ye fathersbring them up in the nurture and admonition of the Lord.a. By means of the contrasting conjunction butPaul places this duty in contrast to

fathers provoking their children to wrath.

i. Bringing up children in the nurture and admonition of the Lord is the antidoteto provoking children to wrath.

ii. This single verse sums up hownotto raise children and howto raise children.b. Bring upTo rear from childhood; to educate, breed.c. Nurture - Breeding, upbringing, training, education (received or possessed by one).

Moral training or discipline.i. BreedingThe rearing and training of the young; bringing up.

ii. Education1. The process of nourishing or rearing a child or young person. 2.The process of bringing up (young persons); the manner in which a person has

been brought up; with reference to social station, kind of manners and habitsacquired, calling or employment prepared for, etc. 3. The systematic instruction,

schooling or training given to the young in preparation for the work of life.iii. TrainingDiscipline and instruction directed to the development of powers or

formation of character; education, rearing, bringing up.

d. Admonition - The action admonishing; authoritative counsel; warning, implied reproof.i. AdmonishTo put (a person) in mind of duties; to counsel against wrong

practices; to give authoritative or warning advice; to exhort, to warn.

ii. CounselOpinions as to what ought to be done given as the result ofconsultation; aid or instruction for directing the judgment; advice, direction.

iii. ReproofCensure, rebuke, reprimand, reprehension.e. By definition education is far more than acquiring information in school. The whole

work of parenting is education.


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f. Bringing up children is not only providing for their physical development. It alsoinvolves developing their minds and character through the instruction of that which isright and warning against that which is wrong.

g. PRO 4 is an excellent example of a father doing his duty according to the definitionsgiven above.

i. In fact, the book of Proverbs presents a father instructing his son in a widevariety of subjects.ii. The father is equipping the son with what he needs for life.

iii. Wisdom is the principal thing the father is to impart. It is not something one isborn with.

iv. The father points out the right path and warns against the wrong path. This isadmonition by definition.

v. The father both teaches andleads (v. 11).h. Bringing up a child correctly is training him up in the way he shouldgo (PRO

22:6).

i. The bringing up of children is first the duty offathers (PSA 78:1-8; ISA 38:19).

i. The wife and mother as an help meet for the husband and father assists inthis duty (GEN 2:18; PRO 1:8).1. The wife is to guide the house (1TI 5:14).2. In turn the husband is the head of the wife (EPH 5:23).3. Therefore, the mother brings up the children under the authority of the

father, whose responsibility it is to rule the house (1TI 3:4-5, 12).

4. Therefore, it isfathers who are commanded to bring up the children.5. Parental agreement in child training is necessary to avoid sending

confusing messages to children.

6. This emphasizes the importance of marrying someone with whom youagree in the faith.

ii. The father is the guide of youth (JER 3:4).iii. Paul assumes that fathers exhort, comfort, charge, and warn their children (1TH

2:11; 1CO 4:14).iv. Fathers should have more weight in influencing children than other instructors

(1CO 4:15-16).

1. Through mass media children today are exposed to a multitude ofother instructors competing with fathers.

2. The industrial revolution took fathers outside of the home so thatchildren do not see their father being productive on his job.

a. This has greatly reduced the amount of time fathers spend ininfluencing their children.

b. This has resulted in women having the lions share of bringingup the children.

3. Todays conditions make it all the more important that fathers makepersonal and professional sacrifices to interact with their children.

4. If a father provokes his children to wrath, his influence is weakenedleaving his children more vulnerable to other influences.

v. Note! The education of children is primarily the responsibility of parents, notthe state.


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vi. While a father may delegate the task of teaching to others, he is still ultimatelyresponsible for the education of his children (GAL 4:1-2; ACT 22:3).

j. This prepositional phrase of the Lorddescribes the nurture and admonition that are tobe imparted to children.

i. The Lord is the source of this nurture or education.

ii. The Lord is the source of this admonition in that He defines the duties thatfathers are to put their children in mind of and the wrong practices against whichfathers are to counsel them.

iii. The foundation and source of true education is God (PRO 1:7; 9:10).1. To rule God out of the educational process is to rule out the very source

of wisdom, knowledge, and understanding (PRO 2:6).

2. Man becomes truly educated by fearing the Lord and not by simplystudying the world he lives in (JOB 28:12-28).

a. Wisdom "cannot be gotten for gold."b. More money is notthe solution to man's educational problems!

3. Education without God produces the state of affairs described in ROM

1:18-32.iv. The primary textbook of a true education is the Bible, the word of God.1. It is the duty of fathers to make known Gods law to their children (PSA

78:5)

2. Moses taught parents in Israel to incorporate the words of God into thedaily life of the family (DEU 6:6-9).

a. This exhortation to Israel was fitting in view of all that theirchildren would be exposed to in the land of Canaan.

i. They would be exposed to affluence (DEU 6:10-12).ii. They would be exposed to competitive religions (DEU

6:14).

iii. They would be exposed to alternate, commandment-freelifestyles (LEV 18).

b. No aspect of life should be divorced from the word of God.Therefore, secular education is a farce!

c. Fathers err greatly who limit the religious education of theirchildren to the time when they are in church.

3. Teaching children the things of God contrasts with forgetting the thingsof God (DEU 4:9-10).

4. Giving our children the words of God gives them the weapon they needto resist the devil (EPH 6:11, 17; 1JO 2:14).

a. The devil deceives the whole world (REV 12:9).b. The devil targets our youth.

i. Consider how the corrupt media targets youth.ii. The God of the Bible is excluded from the public

education system for our youth. .

k. Fathers train their children by means of verbal instruction, which includes exhorting,comforting, charging, and reproof (1TH 2:11-12; PRO 29:15).

i. Exhort - To admonish earnestly; to urge by stimulating words to conductregarded as laudable.


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1. Do you teach and warn your children seriously?2. Do your words stimulate your children to do what is right?

ii. Comfort - To strengthen (morally or spiritually); to encourage; to support, assist,aid.

1. Words have the power to build or destroy (PRO 12:18).

2. Do your words encourage or discourage your children?iii. Charge - To lay a command upon; to command, order, enjoin; to exhortauthoritatively; to give charge. Const. with inf., or with clause introduced by

that.1. As the father, you have the authority to command obedience of your

children.

2. When giving commands make sure the instruction is:a. Clear. Is the instruction expressed as a wish or a command?b. Well-defined. Are your rules clearly defined so that a child

knows exactly what is required or forbidden?

i. An example would be precisely defining what you mean

by cleaning up his room.ii. Another example would be precisely defining what youmean by getting to bed early.

c. Within a child's ability to perform.d. Certain. Do your children listen for noise levels or do you mean

whatyou say when you say it?

iv. Reproof - Censure, rebuke, reprimand, reprehension.1. Reproofcomes from the verb reprove.2. Reprove - To reject; to express disapproval of (conduct, actions, beliefs,

etc.); to censure, condemn; to reprehend, rebuke, blame, chide, or findfault with (a person).

3. A reproof stands between the misbehaviour and the painfulconsequences of that behaviour.

a. It identifies the wrong behaviour.b. It points out the consequences that will follow if the behaviour

is not corrected.

c. It points out an alternative behaviour that is acceptable.d. These elements of reproof can all be seen in Christs rebuke of

the church of Laodicea (REV 3:14-20).

4. David failure to reprove his son Adonijah led to disaster (1KI 1:5-6).v. Here are three types of fathers who fail in verbal instruction:

1. The dishonest father. He does not check for results when he gives acommand. He threatens a penalty for misbehaviour but does not follow

through with it. He does not mean what he says.2. The exploding father. He merely has temper tantrums. He causes a

child to focus on his reaction rather than on the ethic of the childsbehaviour. His message is: Do as you wish if you can stand the

pressure.3. The silent father. He says nothing. His message is: Do as you wish;

just dont bother me.


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l. Fathers train their children by means of chastening them (DEU 8:5).i. ChastenTo inflict disciplinary or corrective punishment on; to visit with

affliction for the purpose of moral improvement; to correct, discipline, chastise.

ii. Chastisement is the painful consequence of a misdeed.1. The purpose for chastening a child is to teach him that irresponsible

actions have painful consequences.2. If a child is always shielded from the consequences of misbehaviour, hewill not be prepared for adult life.

iii. There are two kinds of punishment.1. Natural punishment is the consequence of wrongdoing such as loss or

injury.

2. Artificial punishment is a devised means of punishment to help a childassociate pain or hardship with a misdeed.

iv. The rod is the instrument of chastening (PRO 22:15).1. Rod - A straight, slender shoot or wand, growing upon or cut from a tree,

bush, etc.

2. The rod is an artificial punishment.3. PRO 13:24 He that spareth his rod hateth his son: but he that loveth himchasteneth him betimes.

a. SpareTo abstain or refrain from using, employing, exercising,etc.; to forbear, omit, or avoid the use or occasion of; also, to use,

or deal in, with moderation, economy, or restraint.

b. The application of the rod is an act of love toward the childwhereas to spare the rod is to hate the child.

c. The rod is to be applied betimes, that is, early in life.d. If you delay chastening too long, it may be too late for it to be

effective (PRO 19:18).

4. Chastening should not be lessened because it makes a child cry (PRO19:18). Do not train your child that if he cries loudly enough the

spanking will stop.5. The short-term pain of the rod will save the child from much greater pain

in the future (PRO 23:13-14).

v. To be effective, the rod must be accompanied with reproof (PRO 29:15).1. The rod is not to be applied merely to inflict pain, but rather to impart

instruction.

2. The rod is to be used to enforce the disapproval of specific misconduct.m. Fathers train their children by example.

i. Your example gives weight to your words.ii. Paul, who conducted himself as a father to his converts, taught by example

(1TH 1:5; 2:10; 2TH 3:7-9).iii. Lot set at bad example before his children which led to disastrous consequences.

1. Lots words were unheeded in a crisis (GEN 19:14).2. In order to preserve the seed of their father, Lots two daughters got him

drunk and committed incest with him (GEN 19:30-38).n. You will train your children one way or the other. But are you training them in the way

they should go?


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i. For example, consider training a child not to touch something.1. You can keep it within his reach and train him not to touch it by

punishing him if he touches it.

a. This teaches him to obey the command not to touch.b. This teaches him to restrain himself even in the presence of a

forbidden object that is accessible.2. Or you can put something beyond a childs reach.a. This teaches him that it is off limits only if it is out of reach.b. This does not teach him to respect your command not to touch.

ii. Or consider how you are training when you allow a child to get its way bypersistent begging and whining. You are training the child that persistent

begging and whining pay off.iii. Or what lesson is a child learning who is given everything it wants when it wants

it? Do not be surprised if such a child grows up to be overweight and/or overly

in debt. You trained him that way.

iv. Ask yourself these questions regarding the example you set for your children:

1. What kind of attitude do you display?2. Are you honest in your dealings with others?3. How do you respond to authority?4. How do you handle responsibility?

a. Are you a diligent worker?b. Can you be depended on to do what you say?

5. How do you handle stress?a. Are you patient under pressure?b. Do you look for solutions to problems or do you whine?

6. How do you handle money?7. How do you control your appetites?8. How self-sacrificing are you?9. How do you treat their mother?10.Do your children hear you pray?11.Do your children know you read Gods word?12.Can your children tell from the choices you make what priority you

attach to the service of God?13.Do you admit when you are wrong and do you try to rectify your

mistakes?

14.What kind of person will your child be if he/she turns out just likeyou?

o. Abraham is an example of a father who brought up his children in the nurture andadmonition of the Lord (GEN 18:17-19).

i. God knew that Abraham would command his children and his household afterhim to keep the way of the Lord. Does the Lord know that about you?

ii. Abraham would commandhis children and household after him.1. A man has the authority to decide that he and his house will serve the

Lord (JOS 24:15).2. Abraham ruled his house well.

iii. Abraham established a tradition in his family of doing whatever God said.


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iv. God blessed Abraham based on what He knew Abraham would do in the future.p. Eli is an example of an ineffective father who failed to bring up his children in the

nurture and admonition of the Lord (1SA 2:27-29; 3:13).

i. He honoured his sons above God and did not restrain them when they madethemselves vile.

ii. When he tried to reprove his sons they did not listen. It was too late (1SA2:22-25).q. The New Testament times began with John the Baptist turning the hearts of the

fathers to the children (LUK 1:17 with MAL 4:6).i. The turning of the heart of the fathers to their children is mentioned before the

turning of the heart of the children to their fathers.

ii. Luke renders turnthe heart of the children of their fathers as turnthedisobedient to the wisdom of the just.

1. Fathers are to be themselves just men.2. Fathers are to live in such as way that they set forth wisdom for their

disobedient children to turn to.

iii. What does your child turn to when his heart turns toward you?r. Being a good father is a job that requires time and commitment.i. Do not be so concerned with giving children something to live with that you give

them nothing to live for.

ii. Make time to listen to your children.1. Do not always put them off.2. Be like your heavenly Father. Be approachable.3. Do not wall off large areas of conversation by a stubborn refusal to

listen. A child may end up telling you only what you want to hear or

nothing at all.4. If children grow up being programmed to think you have no time for

them, they will seek acceptance and counsel elsewhere.

iii. Do not try to buy off children with money, things, and fun. Giving them thesethings instead of time can warp their values.

iv. Because of a lack of time, you may handle problems with haste and force whenpatience and understanding would be more effective.

v. For example, spend the time you need with your child to know the following:1. What he is being taught at school.2. His strengths and weaknesses.3. His ability to discern between good and evil.4. With whom he associates.5. What he does for entertainment.

vi. Being a good parent must figure into your definition of success (JOS 1:7-8).

6:5-8: Admonition to Servants1. Having dealt with relationships in the home between husbands and wives, and parents and

children, Paul now deals with relationships in the workplace.

2. As pointed out in chapter 5, being filled with the Spirit is not escaping the responsibilities andchallenges of earthly relationships, but it is rather having the mindset and resources to properly

deal with them and so to provide a witness to the world without (COL 4:5).


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3. Servants, be obedient to them that are your masters according to the flesh. a. This instruction is also found in COL 3:22: Servants, obey in all things your masters

according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart,

fearing God.

b. ServantA person of either sex who is in the service of a master or mistress; one

who is under obligation to work for the benefit of a superior, and to obey his (or her)commands. 1. A personal or domestic attendant; one whose duty is to wait upon his

master or mistress, or do certain work in his or her household (MAT 24:45-47). 2. In

wider sense: One who is under the obligation to render certain services to, and toobey the orders of, a person or a body of persons, esp. in return for wages or salary.

c. Most of us today are servants according to the wider sense of the word servant.d. The Greek word here translated servantis doulos and means a slave (literal or

figurative, involuntary or voluntary; frequently, therefore in a sense ofsubjection or

subserviency).

e. Scripture distinguishes between a bondservant (a slave) and an hired servant (LEV25:39-40).

f. Therefore, this passage deals with servants who are so involuntarily, as was the casewith slaves, or voluntarily, as is the case with employees.g. Servants are charged to obey are their masters according to the flesh.

i. MasterI. A man having control or authority. 1. One having direction orcontrol over the action of another or others; a director, leader, chief,

commander; a ruler, governor. 3. One who employs another in his service.

ii. Their masters according to the flesh are their human masters in the affairs ofthis world.

1. Commenting on this John Gill wrote: that they are only mastersover their bodies, not their consciences; and that their power onlyextends to corporeal things, and can last no longer than while they are

in the flesh; seeJob 3:19.

2. This includes masters who are good and gentle and also masters whoare froward, that is, bad or difficult to deal with (1PE 2:18).

h. Servants are to be obedient to their masters.i. ObedientThat obeys or is willing to obey; submissive to the will of a

superior; complying with or carrying out a command or commands; doingwhat one is bidden; subservient; dutiful.

ii. The obedient servant is dutiful; he gets the job done that he was commandedto do.

iii. This obedience extends to all things that the master commands his servant todo (COL 3:22).

iv. This is all things within the framework of Gods righteousness.v. This is all things within a masters realm of delegated authority.

vi. This does not extend to matters of faith and conscience, where the master hasno authority (1CO 7:21-24).

4. Servants are to obey with fear and trembling.a. This is the fear of God since the fear of anything else is forbidden (ISA 8:11-13; 1PE

3:13-14; 1JO 4:18).
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b. There is a fear that is due to authority figures insofar as they are instruments of theauthority of God (ROM 13:1-7).

i. However, the primary fear in this case is the fear of God, whom the authorityfigure represents.

ii. To resist legitimate human authority is to incur the wrath of God and this we

should fear.c. If your fear is only of your master, then this entraps you (PRO 29:25).i. In this case, if your master commands you to do something ungodly, you will be

more tempted to do it.ii. This explains why Paul in this passage is always directing your sights beyond

your earthly master to God, whom you serve.

d. The fear of God causes trembling (PSA 119:120).e. These instructions of Paul are the word of God, which should cause us to tremble (ISA

66:2, 5; EZR 9:4)

f. The fear of God provokes obedience to Him (DEU 5:29; 6:2).g. It is a fearful thing not to obey God (HEB 10:23-31; 12:28-29).

h. The wicked do not have this fear (PSA 36:1-2).i. God works this fear in us by giving us a heart that we may fear Him (JER 32:39-40).i. Therefore, doing your job with fear and trembling is a part of working out the

salvation that God has worked in you (PHI 2:12-13).

ii. Did you ever consider that God is working in you when you do your job as Hecommands you to do it?

5. Servants obey your masters in singleness of your heart.a. SinglenessSincerity, straightforwardness, honesty, integrity; freedom from deceit,

duplicity, or guile. Const. ofheart, mind, eye, etc.

b. Your obedience to your master should be sincere, from your heart. You obey himbecause it is the right thing to do and you want to do the right thing.

c. Give your boss an honest day's work. Do not try to cheat your boss out of the work heis paying you to do.

d. Servants are commanded to be obedient unto their own mastersnot purloining, butshewing all good fidelity (TIT 2:9-10).

i. Purloin- To make away with, misappropriate, or take dishonestly; to steal, esp.under circumstances which involve a breach of trust.

ii. Fidelity1. The quality of being faithful; faithfulness, loyalty. 2. Strictconformity to truth or fact. Of persons: Honestly, truthfulness, trustworthiness.

iii. Servants who show all good fidelity are certainly reliable.6. In obeying their masters servants should be obedient as unto Christ.

a. This qualifying phrase as unto Christplaces a limit on the obedience required in thispassage.

b. We encountered this same construction in EPH 5:22, which speaks of the wifessubmission to the authority of her husband.

c. As - With prepositions, as has the general sense ofas far as, so far as, and thus restrictsor specifically defines the reference of the preposition; e.g. as against, as between.As

anent, as concerning, as for, as to, as touching have all the sense of 'as it regards, so faras it concerns, with respect or reference to.'

d. A servants obedience to his master extends as far as his obedience unto Christ.


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e. No servant is required to obey his master when such obedience places him indisobedience to God.

7. The obedience of servants to their masters is to be not with eyeservice, as menpleasers; butas the servants of Christ, doing the will of God from the heart.

a. EyeserviceService performed only under inspection or under the masters eye.

b. Servants should be as faithful in the performance of their duties when the master isnot looking as when he is.c. PleaserOne who or that which pleases or aims at pleasing.d. Service should not be rendered to a master only to please him and to court his favour.e. Christian servants should do their jobs as the servants of Christ, with the aim of

pleasing Him.

i. Look beyond your aster according to the flesh to your one Master, even Christ(MAT 23:10).

ii. View your job as something you are doing for Christ. You serve your earthymaster because your heavenly Master commands it of you.

iii. The Lordship of Jesus Christ extends to every area of our lives, including the

workplace where we spend most of our waking hours during the week.f. Observe that serving Christ is doing the will of God.i. Do what God commands of you in His word and you will serve Christ.

ii. Conducting yourself in the workplace as Paul commands is doing Gods will.g. The will of God is to be donefrom the heart.

i. To do the will of Godfrom the heartis to do so from the innermost part of ourbeing that determines what we really are.

1. The issues of our life proceed out of the heart (PRO 4:23).2. What a man is in his heart is what a man truly is (PRO 23:7).

ii. Doing the will of God should proceed from within rather than being forced onus from without.

iii. How you do your job without should reflect what you really are within.8. Servants are to be obedient to their masters with good willdoing service, as to the Lord, and

not to men.a. Goodwill[Orig. two words (still often so written)] a. Cheerful acquiescence or

consent. b. Of, with ones (own) goodwill: voluntarily, without constraint. c.

Heartiness, readiness, zeal.i. This definition ofgoodwill agrees with Pauls instruction to servants in COL

3:23: And whatsoever ye do, do it heartily, as to the Lord, and not unto

men.ii. HeartilyWith full or unrestrained exercise of real feeling; with genuine

sincerity; with goodwill; with courage, zeal, or spirit.

b. John Gills comments on this verse are excellent: To their masters; not grudgingly,with an ill will; no otherwise, nor longer than when they are forced to it; but of aready mind, and with a cheerful spirit, taking delight in their work, and reckoning it a

pleasure to serve their masters.

c. You should engage in your work cheerfully without being forced to do it. Rather, youshould be ready and willing.

d. Your service on the job is to be as to the Lord, and not to men.


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i. This agrees with Pauls exhortation in 1CO 7:23: Ye are bought with a price;be not ye the servants of men.

ii. Serving your master according to these instructions is serving the Lord.iii. You owe your master no service at the expense of serving the Lord.iv. If your service to your master is as to the Lord, you will be an excellent

employee.v. Let this forever silence those who think of Christian service as only somethingdone relative to church work.

vi. Your service on your job is a tremendous opportunity of witness to anunbelieving world of your faith in the Lord Jesus Christ.

1. Your obedience to these instructions adorns the doctrine of God ourSaviour (TIT 2:9-10).

2. Disobedience to these instructions gives occasion for the doctrine ofGod to be blasphemed (1TI 6:1-2).

3. If you are witnessing to your coworkers about the doctrine of Christ,does your behaviour on the job help or harm that witness?

9. Servants should be obedient to their masters knowing that whatsoever good thing any mandoeth, the same shall he receive of the Lord, whether he be bond or free. a. Paul lays down the general principle that God deals with men according to their work,

that which they do.

b. This is a general principle that holds true for any man, whether his social status is thatofbond or free.

i. Bond- In a state of serfdom or slavery; not free; in bondage (to).ii. Free- Of persons: Not bound or subject as a slave is to his master; enjoying

personal rights and liberty of action as a member of a society or state.

c. God will recompense any man whatsoever good thing he does.i. Whatsoever adj. = WhateverAny . . at all which, any . . that; all or every . .

that.

ii. Any good thing at all which any man does, does not escape the notice of theAlmighty God.

iii. Speaking to this very point JER 32:19 says: Great in counsel, and mighty inwork: for thine eyes are open upon all the ways of the sons of men: to give

every oneaccording to his ways, and according to the fruit of his doings.d. Paul introduces this principle with the words knowing that.

i. Rather than being something that we merely suspect might be the case, this issomething so certain that we can knowit and count on it.

ii. Knowledge of this principle should influence all of our conduct.e. In this passage Paul has applied this general principle to the specific case of servants

to encourage them to serve their masters in the manner that he has taught.

f. If servants serve their masters well, whether the master recompenses them the goodthey do or not, God will most certainly recompense them.

g. As God is the ultimate Master whom servants are to serve, God is also the ultimatePaymaster to reward their service.

h. God deals with men this way because He is perfectly just and without iniquity (JOB34:10-11).


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i. Gods dealing with men this way demonstrates His power and His mercy (PSA62:11-12).

i. God has the power to enforce this rule and no man is able to escape it or resistit. God is stronger than you and He will win any confrontation you may have

with Him (1CO 10:22).

ii. It is owing to Gods mercy that He renders to every man according to hiswork.1. Mercy - Forbearance and compassion shown by one person to another

who is in his power and who has no claim to receive kindness; kind andcompassionate treatment in a case where severity is merited or expected.

2. Because we are sinners, it is an act of mercy on Gods part to consideranything we do as good and to recompense us for it.

3. It is an act of mercy for God to punish His children for their sins so asto restrain us them from doing further damage to themselves.

4. It is an act of mercy for God to punish the enemies of His people fortheir wickedness and thereby to restrain them from doing His children

further harm.j. This general principle sets forth how God has dealt with men from the beginning oftime up until now.

i. This was clearly the basis upon which God dealt with Adam (GEN 2:16-17;3:17-19).

ii. It was the way God dealt with men under the Old Testament (DEU 28:1-2. 15;PRO 24:11-12).

iii. It is the way God deals with men under the New Testament (GAL 6:7-8; EPH6:8 with COL 3:25; 1PE 1:17).

k. The following passages are specific examples of this general principle in application:GEN 6:9 with 7:1; JDG 1:6-7; 2SA 12:9-11; PRO 3:9-10; JON 3:10; MAT 5:7; 6:14-

15; 7:1-2; LUK 6:38; JAM 4:8).

l. This principle applies to all of life, to everything we do be it good or bad.m. The Scriptures are replete with this principle and yet we sometimes live as though we

knew nothing of it.

n. It is clear throughout the Scriptures that our behaviour determines how we willexperience God, which will in turn determine the quality of our lives (2SA 22:26-27).

o. It is because of this principle that Christ Jesus came into the world to save us.i. Since all have sinned and there is none that doeth good, we all deserve to

receive only the eternal wrath of God for the wrong we have done (ROM 3:23,12; 1:18; MAT 25:41, 46).

ii. Jesus Christ came and did only good thus providing a righteousness for us(1PE 2:22; ROM 3:21-22; 5:19).

iii. Jesus Christ bore our sins thus receiving in Himself for the wrong we haddone (1PE 2:24; 1CO 15:3).

iv. Because of what Christ did for us, we are saved from the eternalconsequences of the wrong we have done (JOH 3:16; 17:2).

v. Therefore, we receive of the good He did for us while He received of thewrong we did to God.


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vi. It is owing to the salvation of Jesus Christ that any of us have any good thatGod will recompense (ISA 45:24-25; EPH 2:10; TIT 2:14; 1JO 3:7).

p. Because we are eternally saved, it follows that any consequences that we suffer whenwe do wrong are only temporal (LAM 3:31-32; PSA 89:30-33; ISA 54:7-8).

i. When we repent of our sins and confess them to God, God recompenses us

with mercy, forgiveness, and restored fellowship with Him (PRO 28:13; 1JO1:3, 9; ISA 55:6-7; 57:15).

1. You return to God and He will return to you.2. This is receiving for the good you are doing in returning to God.

ii. Repentance will alleviate some of the temporal consequences of your sinssuch as loss of joy, loss of fellowship with God, and loss of spiritual growth

and fruitfulness (PSA 51:7-15; HOS 14:1-6).iii. God will help you bear any temporal consequences that are not removed.

1. David suffered temporal consequences for the rest of his life after hecommitted adultery with Bathsheba. But God helped David bear those

consequences and defended David against the enemies his own sins

had caused.2. When Israel repented and put away the strange gods from amongthem, and served the LORD, it is said of God that his soul was

grieved for the misery of Israel (JDG 10:15-16).

a. And this was a misery that their own sins had caused.b. God then proceeded to fight for Israel against the enemies their

own sins had procured.c. Better to have God fighting for you than against you.

q. This principle may not seem to apply in some cases as there are those who rebelagainst God and prosper in this world (PSA 73:12).

i. However, in the end they will receive for the wrong that they have done (PSA73:16-20).

ii. Although this principle may not be immediately applied, ultimately it will be.iii. Anyone who can sin against God and escape the consequences in this life is

not a child of God (HEB 12:8).

r. Returning to the application of this principle to servants, this principle is clearly seenin the life of Joseph (GEN 37-50).

i. Early in his life God revealed to Joseph by dreams that he would be exaltedabove his brethren.

ii. Joseph was a favoured and dutiful son to Jacob.1. This led to his brethren selling him into Egyptian slavery.2. At this point it did not look like Joseph was receiving the good he had

done.

iii. Joseph was a slave in Potiphars house, where he served his master faithfully.1. Joseph was promoted to the management of all Potiphars house. He

received for the good that he did.

2. Just as things were going so well, Joseph was falsely accused byPotiphers wife and landed in prison.

3. Now it seemed that Joseph was not receiving for the good that he haddone.


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a. But the word of the Lord was trying him (PSA 105:17-19).b. God may not apply this principle to us right away in order to

test our faith in His word of promise.

iv. Joseph was a dutiful prisoner and was promoted over the other prisoners.Even here he received for the good that he had done.

v. Joseph was then promoted out of prison to second in command underPharaoh.1. His dreams were fulfilled and he was exalted above his brethren.2. Indeed, he received of the Lord for the good he had done.

6:9: Admonition to Masters1. And, ye masters, do the same things unto them, forbearing threatening.

a. By means of the word andPaul links this instruction to masters and the instructions toservants.

i. Masters are also subject to the authority of the apostles of Christ.ii. Some of the same instruction that applies to servants applies to masters.

2. Masters are to do the same things unto them, that is, to the servants.a. This does not mean that masters must obey their servants as their servants are chargedto obey them.

i. Otherwise, the servants would be the masters and this would break down thehierarchy of authority which God has established.

ii. It is upsets the social order for servants to rule (PRO 30:21-22; 19:10; ECC10:5-7).

b. This does mean that masters are to execute their duties in the fear of God, insingleness of their heart, as unto Christ, doing the will of God from the heart, with

goodwill doing service as to the Lord.i. These are the same things thatapply to masters as they apply to servants.

ii. Masters should execute their duty in the same spirit that they would have theirservants execute theirs.

3. Masters are here admonished toforbearthreatening.a. ForbearTo abstain or refrain from (some action or procedure); to cease, desist from.b. ThreatenTo try to influence (a person) by menaces; to utter or hold out a threat

against; to declare (usually conditionally) ones intention of inflicting injury upon.i. MenaceA declaration or indication of hostile intention, or of a probable evil

or catastrophe.

ii. ThreatThe denunciation to a person of ill to befall him; esp. a declaration ofhostile determination or of loss, pain, punishment, or damage to be inflicted in

retribution for or conditionally upon some course.

c. This admonition does not forbid all threatening altogether.i. Otherwise, how could a master enforce obedience when his authority is

resisted by servants?

ii. Any rule of conduct needs a penalty, a threat of punishment attached, if it is tohave any force.

d. This admonition is to dissuade masters from ruling their servants with rigour andcruelty.


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i. On the contrary, masters are charged to give their servants that which is justand equal (COL 4:1).

ii. Being in authority does not give a master the right to take unfair advantage ofthose who labour for him.

iii. No man should be given an unfair wage because he is poor and, therefore,

desperate for money (DEU 24:14-15; JOB 24:7-11).e. Masters should desist from threatening as an ongoing activity.i. It is a sign of weakness to be always threatening those under you.

ii. If you mean what you say when you say it and act on it, you will not need tobe always threatening.

iii. Save threats for when they are necessary.f. Masters should treat their servants as they would want to be treated if they were in

their stead (LUK 6:31; JAM 2:8).

4. Ye masters should manage your servants knowing that your Master also is in heaven.a. The locating of the Master in heaven distinguishes Him from masters according to

the flesh.

b. In the instructions to servants Paul urged them to do their jobs as servants of Christ,their Master in heaven, to Whom they are ultimately accountable for how theyperform their jobs.

c. Masters need to know that their Master also is in heaven. In other words, they areaccountable to the same Master as their servants.

d. Masters will give an account to God for how they treat their servants and knowingthis should influence how they treat them (JOB 31:13-15).

5. Neither is there respect of persons with him, that is, with your Master in heaven.a. To accept, respect persons, or the person ofany one: to look upon with favour, to

favour, to show partiality, esp. on personal or improper grounds.b. When God calls men to give an account of their conduct, there is no respect of

persons with Him.

c. That you are a master does not give you any clout with God when He judges you.d. This is another example of a general principle being specifically applied, in this case,

to masters.

e. This principle is taught throughout Scripture.f. Following is a list of all the passages which teach that God is no respecter of persons:

i. DEU 10:17: This principle is linked to Gods supremacy and might. How canwe impress a God this great with our persons and achievements?

ii. 2SA 14:14: In the death sentence passed upon all men God respects no man.iii. 2CH 19:5-7: That God is no respecter of persons should influence how we

judge others.

1. Remember this if you are ever called to serve on a jury.2. Remember this when called upon to judge a brother in the church.

iv. JOB 34:18-19: Our wealth and status in this world do not carry any weightwith God. Masters would do well to remember this.

v. JOB 37:24: Neither is God impressed by our intellect.vi. MAT 22:16; MAR 12:14; LUK 20:21:

1. Our Lord, Who is God manifest in the flesh, was no respecter ofpersons.


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2. Even His enemies acknowledged that He did not allow respect ofpersons to influence His teaching.

vii. ACT 10:34-35: God has no respect for a mans nationality.viii. ROM 2:5-11: In the Day of Judgment God will deal in strict justice with both

Jew and Gentile alike, for there is no respect of persons with God.

ix. GAL 2:6:1. Since God is no respecter of persons, neither should it matter to us ifpersons seem to be somewhat.

2. Compare Pauls language here with our own when we say of someonewho is stuck on himself that he thinks he is really something.

x. EPH 6:9: God does not respect the persons of masters when He judges them.xi. COL 3:25: In recompensing wrong to men God is no respecter of persons.

xii. 1PE 1:17: God judges without respect of persons.g. From the foregoing list of verses it may be seen that God has no respect to a persons

nation, pedigree, wealth, might, intellect, or social status.

i. These things have no bearing on how God judges an individual.

ii. Neither do these things influence God to save a person.iii. Consider how many God has chosen and used in His service who did not haveprestige in this world (JOH 7:15; ACT 4:13; 1CO 1:26-31).

h. However, there are verses that do speak of God having respect to persons (GEN 4:3-5; EXO 2:24-25; 2KI 13:23; PSA 138:6; ACT 10:35).

i. When God has respect unto persons, it is not owing to what they are inthemselves. It is rather owing to Gods purpose regarding those persons andthe evidence of His grace in them.

ii. God accepts the persons of those who are in Christ by His choice (EPH 1:3-6).iii. God has respect unto those who humble themselves under His mighty hand

and obey Him, but only those who are in Christ do this.

i. That God is no respecter of persons should persuade us to also be no respecter ofpersons.

i. Having respect of persons will pervert your ability to judge another fairly(LEV 19:15; DEU 16:19; PSA 82:2; PRO 24:23).

ii. God will reprove you if you even accept persons secretly (JOB 13:10). Do notrespect persons even in your secret thoughts about them.

iii. To accept any mans person and to give flattering titles to man is to courtGods disfavour (JOB 32:21-22).

iv. Having respect of persons sets you up to transgress even for a mere piece ofbread (PRO 28:21).

v. We are expressly commanded to have not the faith of our Lord Jesus Christ,the Lord of glory, with respect of persons (JAM 2:1-2).

vi. Those who have respect of persons commit sin in that they transgress the lawthat commands them not to have respect of persons (JAM 2:9).

vii. To have respect of persons is to indulge the pride of life, which those wholove the Father do not do (1JO 2:15-16).

viii. Our opinion of a person should not be founded upon his nationality, pedigree,beauty, education, wealth, or social status, but it should rather be founded

upon his character according to the standard given in Holy Scripture.


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Introduction to Ephesians 6:10-20

1. The theme of this section is the Christians warfare.2. Paul makes these believers aware that they are engaged in a battle with the kingdom of Satan.

a. The first thing you need in order to be successful in spiritual warfare is the awarenessthat you are at war. There is a battle going on.

b. It is easy to get so caught up in the cares and pleasures of this life that we lose sight ofthis war that is being waged against us at every moment.i. Satan has a distinct advantage against the unwary.

ii. For this cause Satan will do everything he can to distract our attention awayfrom the battle he wages against us.

iii. Satan well understands and utilizes the following maneuver in his war againstthe saints: He wearies them (the enemy) by keeping them constantly occupied,

and makes them rush about by offering them ostensible advantages. The Art of

Warby Sun Tzu

c. Peter commanded believers to be vigilant; because your adversary the devil, as aroaring lion, walketh about, seeking whom he may devour (1PE 5:8).

i. It is because this spiritual warfare is going that we are to be vigilant.ii. Vigilant Wakeful and watchful; keeping steadily on the alert; attentively orclosely observant.

iii. We should be constantly on alert against the attacks of the devil.d. "It is a doctrine of war not to assume the enemy will not come, but rather to rely on one's

readiness to meet him; not to presume that he will not attack, but rather to make one's

self invincible." The Art of Warby Sun Tzu3. In this section we encounter the verbs standand withstandin relation to warfare.

a. StandTo take up an offensive or defensive position against an enemy; to present afirm front; to await an onset and keep ones ground without budging.

b. Withstand - To standor maintain ones or its position against; to offer resistance to,resist, oppose: often with the implication that the resistance is successful or effectual.

4. Recall that there are there are three verbs used in Ephesians that provide us with an overview ofthis epistle. These verbs are sit, walk, and stand.

a. The verb sitrefers to the experience of our eternal salvation when God quickened ustogether with Christ, raised us up together, and made us sittogether in heavenly places

in Christ Jesus (EPH 2:4-6).i. This is something God did to us. We did not do this of ourselves.

ii. Godquickened us or made us alive.iii. God made us or caused us to sit together in heavenly places.iv. We were passive in the experience of our eternal salvation.

b. The verb walkrefers to the progression of our spiritual life in obedience to God afterwehave been eternally saved and made able to obey God.

i. Forms of the verb walkoccur eight times in Ephesians.ii. Our manner of life should reflect that we have been saved in that we now walk

differently from the way we walked before we were saved.

iii. Making us sit together in the heavenly places is Gods work. Walking is ourwork that we are commanded to do. We are active in walking.

iv. We should walk in good works, which God has before ordained (EPH 2:10).


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v. As we walk in good works we progress or grow toward the likeness of Christ. Inother words, we gain ground.

c. The verb standrefers to maintaining our position against the assaults of the devil.i. If we are spiritually progressing by walking in obedience to God, Satan will

attack us in order to hinder our progress and to drive us back to walking as we

did before we were saved and came to the knowledge of the truth.ii. Over against these assaults we are commanded to stand and withstand so as toconcede to the adversary no ground that we have gained.

iii. Standing is also our work that we are commanded to do. We are active instanding.

iv. Believer are commanded to stand fast in the faith, that is to remain stedfast,firm, or secure in the faith (1CO 16:13).

1. This is the opposite of doubting, which causes instability (JAM 1:6-8).2. We resist Satan by being stedfast in the faith (1PE 5:8-9).3. We must maintain our position with respect to what we believe and yield

no ground to Satan.

v. We must take care to stand and withstand so that we do not backslide.1. Backslide To slide back, in a figurative sense; to fall away fromattained excellence, esp. of religious faith and practice; to relapse.

2. Satan would have the direction of our lives turned away from God ratherthan towardHim.

3. To backslide is an evil thing and bitter (JER 2:19).5. Four things, all listed in 1CO 16:13, are essential for the Christian to wage this spiritual warfare

successfully:

a. Watchfulness, being alert to the battle.b. Stedfastness in the faith.c. Courage.d. Strength.

6:10-11: The Call to Put on the Whole Armour of God1. Finally, my brethren, be strong in the Lord, and in the power of his might.

a. With the wordfinally Paul concludes this epistle with a call to divine strength.i. FinallyIn the end, lastly, at last, ultimately.

ii. This last piece of instruction is by no means least. In fact, it is of ultimateimportance.

iii. If believers do not comply with this last piece of instruction, neither will theycomply with the instructions that have gone before.

iv. Divine strength is needed to obey the instructions Paul has given up to this point.v. Divine strength is needed to withstand the attacks that Satan will launch against

believers in order to either prevent or undo their obedience to Pauls instructions.vi. That this strength is absolutely necessary can be seen in these words of our Lord

to His disciples in JOH 15:5: I am the vine, ye are the branches: He thatabideth in me, and I in him, the same bringeth forth much fruit: for without me

ye can do nothing.b. Paul appeals to them as my brethren.

i. Paul will be writing them about their battle with the devil.


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ii. By calling them brethren Paul shows that he is right in there with them fightingthe same battle.

iii. Paul also wrote that we (he and they) wrestle against Satans forces.iv. It is as Peter said when writing about this very same subject: knowing that

the same afflictions are accomplished in your brethren that are in the world

(1PE 5:8-9).1. It helps to know that we are not fighting this battle alone.2. It is interesting that Peter refers to our conflicts with Satan as afflictions.

Some of our greatest pain, grief, distress, and misery arise from thebattles we have with the devil.

v. There is a fellowship in this battle (PHI 1:27; REV 1:9).vi. Fellowship with other Christians is a vital part of withstanding Satan.

1. Solomon teaches that "two are better than one" because "if one prevailagainst him, two shall withstand him; and a threefold cord is not quickly

broken" (ECC 4:9, 12).

2. The little locusts do great exploits by going forth in bands (PRO 31:27).

3. It is no surprise to hear a house has been robbed when it is miles fromthe nearest neighbour. If you keep your distance from the saints, Satancan more easily sabotage you. But if you walk in fellowship, you havethe added protection of their graces surrounding you and ministering to

you in times of trial. The apostle harnesses two duties to the same plow:

to 'hold fast the profession of our faith...' and to '...consider one another

to provoke unto love and to good works: not forsaking the assembling ofourselves together' (HEB 10:23-25). The Christian in Complete Armour

by William Gurnall

vii. There is a fortification that believers are to derive from one another that cannotbe had in isolation (1TH 5:11).

c. The call is to be strong in the Lord.i. Strong a. Having great moral power for endurance or effort; firm in will or

purpose; able to resist temptation; possessed of courage or fortitude; brave,resolute, steadfast.

ii. As believers we have tribulations to endure (2TH 1:4), a purpose to fulfill (ACT11:23; 1CO 15:58), temptations to resist (JAM 4:7), and a faith to hold stedfastly(COL 2:5; HEB 10:23) all of which calls for strength.

iii. This strength is found not in ourselves, but in the Lord(JOH 15:5; PHI 4:13).iv. Unlike ourselves, God has inexhaustible resources of strength (ISA 26:4; 40:28).v. Whatever other thing you may seek to be strong in, make sure that above all you

are strong in the Lord.

vi. The call to be strong is elsewhere coupled with the call to courage and the call tonot fear (JOS 1:6-7, 9; 1CH 28:20; 2CH 15:7; HAG 2:4).

1. This is a command to utilize the strength that is available from thepresence of God with the believer (2TI 1:7; HEB 13:5-6).

2. Courage The quality of mind which shows itself in facing dangerwithout fear or shrinking; bravery, boldness, valour.

3. The command to quit ye like men is a call to courage (1CO 16:13).


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4. Fear weakens and debilitates (DEU 20:3-4, 8; JOS 2:9-11). Hence, it isplaced in contrast to being strong.

5. God strengthens those who are of good courage (PSA 31:24).6. He who loses wealth loses much. He who loses a friend loses more.

But he that loses his courage loses all. Miguel de Cervantes

vii. Strength is promised to those who wait upon the Lord (PSA 27:14; ISA 40:31).1. Wait on or uponTo observe, watch; to fix ones eyes upon, gaze at. InBible phrase, to place ones hope in (God).

2. We should keep our focus on the Lord adjusting our expectations to Hiswill and timing, and taking our commands from Him as servants from a

master (PSA 123:1-2).

3. Keep your focus upon the Lord and you will be strong. Take your focusoff of the Lord and you will be weak.

viii. In order to be strong in the Lord, the believer needs to grow in the knowledge ofGod through the intake of Bible doctrine

1. This most certainly includes the doctrine of spiritual warfare that Paul is

expounding here.2. The knowledge of God has a strengthening effect.a. PRO 24:5 A wise man is strong; yea, a man of knowledge

increaseth strength.

b. DAN 11:32 the people that do know their God shall be strong,and do exploits.

c. Those who are increasing in the knowledge of God arestrengthened with all might (COL 1:10-11).

3. Growing in knowledge is linked to growing in grace, and grace is that inwhich we are strengthened (2PE 3:17-18 with 2TI 2:1; 2CO 12:9).

a. Growing in the knowledge of our Lord and Saviour Jesus Christis placed in contrast to falling from our own stedfastness.

b. If we do not grow in knowledge, we will backslide. We needknowledge to stand and withstand so as not to lose ground in ourspiritual walk.

d. Be strong in the Lord and in the power of his might.i. By means of the word andPaul joins strength in the Lord with strength in the

power of His might.

ii. One is not strong in the Lord, if he is not strong in the power of Gods might.This is true no matter how strong you might feel yourself to be or others maythink you to be.

iii. Powersb. 1. Ability to do or effect something or anything, or to act upon aperson or thing. 2. Ability to act or affect something strongly; physical or mental

strength; might; vigour, energy; force of character; telling force, effect.iv. Might 1. The quality of being able (to do what is desired); operative power

(whether great or small). 3. Great or transcendent power or strength; mightiness.

a. As an attribute of God.

v. We need to be strong in the ability and energy that comes from Gods power.vi. The power of Gods might works to usward who believe to further set us free

from Satans power (EPH 1:19-20).


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1. The same Greek words rendered power (kratos) and might (ischus) inEPH 6:10 are found in EPH 1:19, where they are rendered mighty(ischus) power(kratos).

2. In EPH 1:19-20 the expression mighty power refers to the power ofGod that raised Christ from the dead and exalted Him at Gods right

hand in the heavenly places.a. This was mighty power over against the power of Satan to tryand keep Christ in the tomb (MAT 27:62-66).

b. Gods mighty power set Christ free from death and the grave(ACT 2:24).

c. This mighty power has exalted Christ far above all principality,and power, and might, and dominion. Thatis mighty power.

3. Compare the mighty power displayed in Christs resurrection with twoother occasions on which Gods mighty power was demonstrated.

a. Mighty power was dis played in the Israels deliverance out ofEgypt, which was an empire empowered by Satan (DEU 4:37).

b. The mighty power of God was again demonstrated when Jesuscast the devil out of a lunatick child (LUK 9:37-43).c. In both these cases souls were delivered from being held

captive to the power of Satan by the mightier power of God.

4. Gods mighty power is a liberating power!5. It takes the kind of power that delivered Israel out of Egypt and that

raised Christ from the dead for you to withstand the attacks of the deviland so to walk free in Christ.

a. You do not have this kind of power in yourself.b. Hence, you need to be strong in the power ofHis might.

6. We believe according to the working of this mighty power.a. Without that power, we had never believed the truth to start with.b. It is only by means of the truth that we can be delivered from

Satans captivity (JOH 8:31-32; 2TI 2:25-26).c. That you believe the truth is itself a deliverance from Satans

power (2CO 4:4).

vii. Satan is overcome by a faith that is nourished by the word of God and energizedby the power of God (1JO 2:14; 5:4-5; 1PE 5:8-9; EPH 6:16).

1. The word of God will not nourish you if you do not believe it (HEB 4:2).2. On the other hand, the word of God works effectually in you if you

believe it (1TH 2:13). When you believe Gods word it releases a power

in your life that produces the intended effect of Gods word.3. As you believe Gods word of truth you will tap into the power of Gods

might (ROM 5:2; 2CH 16:7-10).4. You need this nourished and energized faith so that you do not faint in

the face of the battle.

a. Faint - To lose heart or courage, be afraid, become depressed,give way.

b. Those who faint will give up on well doing (GAL 6:9). They donot withstand Satans attacks against their obedience.


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c. Faith is the antidote to fainting (PSA 27:13).d. As a preventative against fainting, we ought to pray to be

strengthened with the power of Gods might so that we maycontinue to believe and thus overcome the adversary (LUK 18:1;

EPH 3:13-18).

5. When we pray for Gods strength, we must believe we will receive it(MAR 11:24; JAM 1:6-7).a. As noted above, we must have Gods mighty power in order to

believe initially.b. As we utilize that power in believing, we access yet more power

which enables us to further believe, as James said: He giveth

more grace (JAM 4:6).c. Hence, by the supply of Gods mighty power we are enabled to

continue in the faith and to grow in faith (ACT 14:22; 2TH 1:3).

d. Should we fail to use Gods power to believe, our faith will growweak and we will faint.

6. Since Satan is overcome by faith in the truth, it stands to reason Satanwill try to get you to abandon that faith (1TI 1:19; 4:1; 5:11-12; 6:10).7. Therefore, your battle with the devil will be a fight of faith (1TI 6:12)

and you will have fought a good fight if you keep the faith (2TI 4:7).

2. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.a. Armourcollect. sing. Defensive covering worn by one who is fighting; mail. Collect.

sing. withpl. Military equipment or accoutrement, both offensive and defensive, in thewidest sense; the whole apparatus of war.

b. This armour is the armour of God.i. It is prepared and provided by God.

ii. This is not a carnal or fleshly armour (2CO 10:3-4).1. Satan is not overcome by our means and methods. We cannot resist him

with our own strength and skill.

2. This armour is mighty through God. God makes this armour effectualin resisting Satan.

c. In order to be able to resist Satan, we mustput on the whole armour of God. It is not ourjob to provide the armour. Our job is toput on what God has provided.

d. We must put on the whole armour of God thatwe maybe able to resist the devil.i. Thatconj. Introducing a clause expressing purpose, end, aim, or desire: with

simple subjunctive, or with may (pa.t. might), should, rarely shall.ii. Able Having the qualifications for, and means of, doing anything; having

sufficientpower(of whatever kind is needed); in such a position that the thing is

possible for one; qualified, competent, capable.

iii. The word thatexpresses the purpose for putting on the whole armour.1. That purpose is that we may be able, that is, that we may have the means,

the sufficient power, to stand against Satans wiles.2. If any piece is missing, Satan will have an inlet to inflict injury so as to

defeat us.iv. Putting on the whole armour of God we access the power of Gods might, that is,

we are able to withstand Satans attacks.


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e. Our battle is against the wiles of the devil.i. The devil is the principle adversary in this war.

ii. The very names of the devil reveal his adversarial nature.1. Satan. This word in the Old Testament is sawtan and means an

opponent; the word in the New Testament is satanas and means the

adversary (1PE 5:8; MAT 13:39).2. Devil. The word in the New Testament translates the Greek worddiabolos which means a false accuser, slanderer (REV 12:10).

3. The great dragon (REV 12:9). Under this name the devil is portrayed asa huge, destructive serpent (REV 12:4, 13-17).

4. That old serpent (REV 12:9). This title sets forth Satan as a craftydeceiver, who is as old as time (GEN 3:1; 2CO 11:3).

5. The tempter (MAT 4:1-3). Satan is ever tempting us to step outside ofthe will of God.

6. The wicked one (MAT 13:19 cp. MAR 4:15). Being wicked he iscertainly up to no good.

f. In this spiritual battle we stand against the wiles of the devil.i. Wile - A crafty, cunning, or deceitful trick; a sly, insidious, or underhandartifice; a stratagem, ruse. Formerly sometimes in somewhat wider sense: Apiece of deception, a deceit, a delusion.

ii. This word wiles proves that this is a battle for the control of your mind.iii. Satans objective is to deceive you, to play tricks on your mind.

1. Deceive - To ensnare; to take unawares by craft or guile; to overcome,overreach, or get the better of by trickery; to beguile or betray into

mischief or sin; to mislead.

2. Satan seeks to take us unawares, to catch us off our guard and thus togain the advantage over us.

3. This is that old serpent at work (REV 12:9).4. One is in the greatest bondage when he is taken captive and is not even

aware of it, like the Jews who were under the Roman yoke and yetdenied they were in bondage to any man (JOH 8:33).

5. It is the truth that sets us free (JOH 8:32). Therefore, if Satan would holdus in bondage, he must get us to believe a lie, that is, he must deceive us.

iv. Satan aspires to be like God (ISA 14:14). In seeking to fulfill this aspiration,Satan strives to control men.

1. The greatest control that one can exert over another is to control thethoughts of another since thoughts govern the activities of life (PRO 4:23

with HEB 4:12; PRO 23:7).

2. Therefore, Satan battles to control the minds, the thoughts and intents ofmen, and thereby to control their actions.

v. As one engaged in this battle with you, your pastors task is "the pulling down ofstrong holds" (2CO 10:3-6).

1. Stronghold - A strongly fortified place of defence, a secure place ofrefuge or retreat, a fastness.

2. Strongholds are used to defend one's position (2CH 11:5-12).


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3. To defeat one's opponent, it is needful to destroy his strongholds (LAM2:5).

4. Satans strongholds are the areas of our lives where Satan can hide outand from which he can effectively attack us.

5. To overcome Satans influence in our lives, those strongholds have to be

pulled down.6. In pulling down strongholds we are "casting down imaginations, andevery high thing that exalteth itself against the knowledge of God, and

bringing into captivity every thought to the obedience of Christ."a. These imaginations are Satans strongholds from which he can

fight against our knowledge of God.

b. As Satan fights against our knowledge of God his objective is tohinder our spiritual growth and progress since our growth is in

the knowledge of God and of our Lord Jesus Christ.

c. Our objective is to cast down every high thing that is opposed toChrist. We want every thought claimed for Christ.

7. This is clearly a battle for who will control our minds, Satan or Christ.vi. Just what are the wiles of the devil?1. Since believers can withstand these wiles when they put on the whole

armour of God, it stands to reason that Satans strategies would revolve

around depriving Christians of their armour.

2. If you can disarm your enemy, you have a clear shot at overcoming him.3. By studying what a Christian should be armed with, we will expose any

trick of the devil that comes between us and putting on any and every

piece of that armour.

vii. This following passage taken from Neil Andersons book, The BondageBreaker, describes how Satan battles for the control of our minds as we pursue

spiritual growth:

How do these evil spirits interfere with our lives? Let me answerwith a simple illustration. Imagine that you are standing at one end of a

long, narrow street lined on both sides with two-story row houses. At the

other end of the street stands Jesus Christ, and your Christian life is theprocess of walking down that long street of maturity in Him. There is

absolutely nothing in the street which can keep you from reaching Jesus.

So, when you receive Christ, you fix your eyes on Him and startwalking.

But since this world is still under the dominion of Satan, the row

houses on either side of you are inhabited by beings who are committed

to keeping you from reaching your goal. They have no power orauthority to block your path or even slow your step, so they hang out of

the windows and call to you, hoping to turn your attention away from

your goal and disrupt your progress.


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One of the ways they will try to distract you is by calling out, Hey,

look over here! I've got something you really want. It tastes good, feelsgood, and is a lot more fun than your boring walk down the street. Come

on in and take a look. That's temptation, suggesting to your mind waysto serve yourself instead of God.

As you continue your walk toward Christ you will also havethoughts like I'm stupid. I'm ugly. I'll never amount to anything for

God. Satan's emissaries are masters at accusation, especially after they

have distracted you through temptation. One minute they're saying, Try

this; there's nothing wrong with it. Then, when you yield, they're right

there taunting, See what you did! How can you call yourself a Christian

when you behave like that? Accusation is one of Satan's primaryweapons in his attempt to distract you from your goal.

Other remarks which are hurled at you as you walk down the street

sound like this: You don't need to go to church today. It's not important

to pray and read the Bible every day. Some of the New Age stuff isn't so

bad. That's deception, and it is Satan's most subtle and debilitatingweapon. You will often hear these messages in first- person singular: I

don't need to go to church today, pray, read my Bible, etc. Satan knowsyou will be more easily deceived if he can make you think the thought

was yours instead of his.

What is the enemy's goal in having his demons jeer you, taunt you,

lure you, and question you from the windows and doorways along yourpath? He wants you to slow down, stop, sit down, and if possible, give

up your journey toward Christ. He wants to influence you to doubt your

ability to believe and serve God. Remember: He has absolutely nopower or authority to keep you from steadily progressing in your walk

toward Christ. And he can never again own you, because you have been

redeemed by Jesus Christ and you are forever in Him (1PE 1:18-19).

But if he can get you to listen to the thoughts he plants in your mind, hecan influence you. And if you allow him to influence you long enough

through temptation, accusation, and deception, he can control you.

viii. Observe from this example how Satan moves like a serpent slithering first oneway as a tempter and then the other way as an accuser.

6:12: The Nature of the Adversary and of the War1. For we wrestle not against flesh and blood.

a. By means of the opening conjunctionforPaul introduces the reason for what he said inthe preceding verse.

b. This verse expands upon the fact that our warfare is spiritual in nature as Paul taught inthe preceding verse when he instructed us in how to stand against the wiles of the devil.

c. Our primary adversaries are notflesh and blood, that is, they are not human.i. The phrase flesh and bloodrefers to human beings, who are partakers of flesh

and blood (MAT 16:17; 1CO 15:50; GAL1:16; HEB 2:14).


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ii. This is not to say that saints do not have human enemies, because they certainlydo (1SA 18:29; NEH 6:1; EST 9:5; MAT 5:43-44; ROM 12:20).

1. But the animating power behind our human enemies is Satan and hisangels, so that our battle is really with them. Satan uses your human

enemies to launch his attack against you.

2. Always step back from any conflict you have with another human beingand recognize the larger, spiritual battle that you are having with Satan.This is the case whether your human conflicts are in the family, on the

job, with the government, with a friend, or in the church.iii. Saints also have a battle with their own flesh indwelt by sin (ROM 7:18-23; 1PE

2:11).

1. The flesh of the believer is Satans ally within that he uses to attack him.2. What Paul wants you to see is that your old nature is only a priva te in

the war against your new nature. Satan comes to the battle as an ally of

the flesh and launches a massive attack. He is the general who marshals

your sinful inclinations, exercises them mercilessly, and sends them out

as a united front against the power of God in your life. Compare it to thefollowing situation. Suppose that while a king is fighting to subdue his

own mutinous subjects, some superior foreign troops should join withthem and take command. Then the king no longer fights primarily

against his subjects, but against a foreign power. You see the spiritual

analogy: Even as the Christian is fighting against his own inner

corruptions, Satan joins his power to the residue of the old nature andassumes command. It could be said that our sin is the engine, and Satan,

the engineer. The Christian in Complete Armourby William Gurnall.

iv. The armour that will enable us to withstand the attacks of Satan will work indealing with human conflicts and in our battle with the flesh.

2. The nature of our conflict with Satan is described as wrestling: for we wrestle.a. Wrestle - To strive with strength and skill to throw a person to the ground by grappling

with him; to endeavour to overpower and lay down another.b. Satan seeks to bring about our downfall; he wants us to capitulate in our stand for truth

and righteousness.

c. Over against Satan's attempt to bring us down we are exhorted to stand.d. In his excellent work, The Christian in Complete Armour, William Gurnall had this to

write about wrestling:

First, it is a single combat. Strictly speaking, wresting is not a team sport, but

primarily a one-on-one contest where one opponent singles out another and enters thearena with him, as with David and Goliath. Each wrestler exerts his whole force and

strength against the other. Such combat is much fiercer than fighting in an army where,though the battle is sharp and long, the soldier is not always fighting. He can stop

occasionally to get his breath. In fact, he may escape without a scratch, because in war

the enemys aim in not at one man in particular but at the whole regiment. In wresting,

however, each contestant is the sole object of his challengers fury, and must be shakenand tried until one or the other is proclaimed victorious.


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Whether you like it or not, you must go into the ring with Satan. He has not only a

general malice against the army of saints, but a particular spite against every single childof God. As our Lord delights to have private communion with His saint, so the devil

delights to challenge the Christian when he gets him alone. The whole issue of your

spiritual destiny is personal and particular. You give Satan a dangerous advantage if

you see his wrath and fury bent in general against the saints, and not against youspecifically: Satan hates me; Satan accuses me; Satan tempts me. Conversely, you lose

much comfort when you fail to see the promises and providences of God as available for

your own specific needs: God loves me; God pardons me: God takes care ofme. Thewater supply for the town will do you no personal good unless you have a pipe that

carries it to your own house. Let it serve as both a caution and a comfort to know your

spiritual combat is singular.

Second, wrestling is a close combat. Armies fight at some distance; wrestlers

grapple hand-to-hand. You may be able to dodge an arrow shot from a distance, but

when the enemy actually has hold of you, you must either resist manfully or fall

shamefully at his feet. When Satan comes after you, he moves in close, takes hold of

your very flesh and corrupt nature, and by this shakes you.

3. In warring against the devil, the Christian wrestles against principalities, against powers.a. These two words,principalities andpowers, are linked together in the following verses

and refer to systems of government both good and evil, seen and unseen:

i. ROM 8:38: They cannot separate Gods elect from the love of Christ. His loveis more powerful than any or all of them.

ii. EPH 1:21: Christ is exalted far above all of them.iii. EPH 3:10: This refers to the hos

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