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

2 Honor thy father and mother; which is the first commandment with promise;

3 That it may be well with thee, and thou mayest live long on the earth.

4 And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.

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

6 Not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart;

7 With good will doing service, as to the Lord, and not to men:

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

9 And, ye masters, do the same things unto them, forbearing threatening, knowing that your Master also is in heaven; neither is there respect of persons with him.

10 Finally, my brethren, be strong in the Lord, and in the power of his might.

11 Put on the whole armor of God, that ye may be able to stand against the wiles of the devil.

12 For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.

13 Wherefore take unto you the whole armor of God, that ye may be able to withstand in the evil day, and having done all, to stand.

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

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

16 Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.

17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God:

18 Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints;

19 And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel,

20 For which I am an ambassador in bonds; that therein I may speak boldly, as I ought to speak.

21 But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things:

22 Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts.

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

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

The high and holy manner of life which results from the filling of the Spirit is again in view at the opening of Chapter six, and the one theme of submission is emphasized. Children are to be obedient to parents, and servants to masters. Similarly, there is a corresponding responsibility pressed upon the parents and the masters as was declared in the preceding injunctions to husbands and wives (5:21-33). It is to be observed, however, that a different Greek word is used to indicate the obedience of the wife than is used to indicate the obedience of the children and servants -- a word which recognizes a more equal and mature responsibility each to the other on the part of the husband and wife.

The counsel given to children to obey their parents (6:1-3) is followed by an injunction to fathers (rendered parents with equal propriety) to "provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord" (verse 4). Nurture is discipline, and admonition is faithful warning as to the perils of evil conduct. It will be seen; however, that this instruction to parents (cf. Col 3:21) is not included in the instruction contained in the Decalogue. Grace obligations "in the Lord" are mutual in character, not only between husbands and wives, parents and children, masters and servants, but between the Father of mercies and the child He has redeemed out of bondage.

Children and Parents

The importance of implicit obedience on the part of the children, though little heeded today, is nevertheless greatly stressed in the Scriptures and on the ground that it is right; which indeed it is, and from every point of consideration. Obedience on the part of children is included as one of the commandments of the decalogue. As a child, Christ was an example of perfect obedience (Luk 2:51); and the opposite, or disobedience to parents, is set forth as one of the most serious of evils which characterize the repulsive degradation of the heathen (Rom 1:30); and the apostasy of the last days (2Ti 3:2). Instruction concerning relationship between parents and children, being restricted to those who are "in the Lord" (verse 1), will hardly be heeded by the unregenerate; but how binding it is upon those who are saved! A theory, born of the insufficient ideals of the world, which is to the effect that the will of the child should not be crossed but merely guided, is bearing its fruit today in unprecedented lawlessness and disregard of God. That Christian parents are adopting these modern ideals and, by so much, are disregarding the plain instructions of God's Word, is an error of serious consequences. Where may such a Christian parent expect a child to learn obedience to God if parental discipline has been neglected?

In emphasizing this injunction to children, the Apostle cites the fact that the command for obedience was a major feature of the decalogue and is the one command of the ten which was attended by promise. There is no necessity for the assumption that the Apostle is here applying the decalogue to children in the Lord; he is rather strengthening his appeal by indicating the universal import of obedience on the part of children as enjoined by God in all human history. The obedient child under the law was promised long life in the land which God had given. The Christian, who is a stranger and pilgrim (1Pe 2:11) in this world, neither possesses a land nor is he seeking a long life; to him the days are evil and he awaits the soon coming of his Lord from heaven.

Employers and Employees

The injunction to masters and servants (verses 5-9), here addressed to the slave owner and his slave, is equally applicable to the employer and the employee of these modern times. The Scripture bearing on this particular relationship is extensive (cf. Phm 1:1-25; Col 3:22-25; 1Co 7:21-22; 1Ti 6:1-2; Tit 2:9-10; 1Pe 2:18-19). It will be observed that these injunctions are restricted to those who are in Christ, whether masters or servants. Service for Christ is the one matter of concern in either case. The master is reminded of his bond servitude to Christ, and the servant is reminded that he is to recognize his lowly position as being the will of God for him and to be faithful, not merely to secure favor with earthly masters, but as one who is "doing the will of God from the heart." The servant must realize that his state not only could be, but would be, changed were it the will of God, and that until it is changed -- if ever -- the glorious privilege of doing God's will is to be discovered in the very position of servitude in which he finds himself.

There is precious comfort to be derived from the fact that the highest of all attainments is not the place of freedom from the authority of men or the place of authority over men; it is rather that of finding and doing the will of God. The heavenly Master is no respecter of persons. The door of opportunity to rise to the sublime heights of doing His will is open no more to earthly masters than it is to earthly servants. Where, indeed, is there any inequality to be observed any longer between a master and his slave if perchance each, by divine grace, is exalted to the place of sonship in the Father's house? Might it not be that the slave, because of his very stress of servitude borne in gracious obedience to Christ, shall in the end secure a far more honorable recognition in the day of Christ than the master who, possessing this world's goods, learned little in the school of suffering?

In Conclusion

Having reached the conclusion of this incomparable letter the Apostle introduces once again the believer's responsibility with the words: "Finally, my brethren, be strong in the Lord, and in the power of his might" (verse 10). Such divine energy, so woefully needed, is provided by the strengthening of the inner man through the Spirit (3:16), and by the filling of the Spirit (5:18). Thus it is seen that this new and effective resource of triumphant deliverance in daily life, and over the world, the flesh, and the devil, is introduced here only as the consummation of all that has gone before.

There should be no uncertainty at this point as to the reality of the conflict -- far surpassing human strength -- nor of the sufficient ability of the Lord to give triumphant deliverance. The problem is rather one of being in such reasonable relation to Him that every moment shall be radiant with His overcoming power. It is the problem of the justified one going on to "live by faith" (Hab 2:4; Rom 1:17; Gal 3:11; Heb 10:38). Triumphant conquest upon a principle of faith is ever the one responsibility of the believer. A Christian is not appointed to fight his foes single-handedly and alone; he is to fight "the good fight of faith." Thus the Apostle could say at the end of his life of wonderful service, "I have fought a good fight" (2Ti 4:7); learning, as he had, how to perform that which is good (Rom 7:18). To be "strong in the Lord and in the power of his might" calls for an unceasing dependence upon God, in which dependence all confidence in self is abandoned. The conflict is not a crisis-experience where the deliverance is won in a moment of time forever; it is rather to walk by means of the Spirit (Gal 5:16-18), and there could be no more expressive term employed than to liken this unceasing conflict to a walk by means of the Spirit.

Recognizing the Enemy

As every breath exhaled is incipient death, so every step is an incipient fall. The very act of taking a step is that of abandoning one's poise with the confidence that it will be regained by the new step to be taken. Should the expected step fail through tripping, that incipient fall becomes an actual fall. In like manner, the child of God must learn to repose his confidence in the divine power; not once-for-all, but moment-by-moment and unceasingly to the end of his earthly journey. While the conflict is threefold, namely, with the world, the flesh, and the devil, the Apostle presents here only the conflict with the devil. The whole armor of God is to be put on "that he might be able to stand against the strategies of the devil" (verse 11). Two important figures of speech are thus employed: first, "the whole armor of God," which is described later in this context, and second, the phrase "to stand," the full meaning of which is disclosed by the accompanying words, "against the strategies of the devil." In this connection, it is interesting to observe that as pilgrims we walk, as witnesses we go, as contenders we run, and as fighters we stand.

How absolute are ideals held before the Christian in this conflict with Satan! The day is evil and the odds against him are overwhelming; yet he is to stand (verse 13), but only, indeed, in the power of the Lord and in the strength of His might.

The phrase wrestling in warfare suggests hand to hand combat and is a figure that is not overdrawn. This wrestling is not against mere men of flesh and blood (it should be remarked that the Apostle is not denying at this point the believer's conflict with the flesh and its desires, but is rather asserting that this is no mere human combat), but rather "against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places" (verse 12).

As in the case of several passages which convey definite truth relative to the person, power and strategy of Satan, the precise meaning of this verse is obscure through faulty translation. An extended discussion of all the problems of exegesis found in this passage is uncalled for here. However, the force of this important appeal as to victory over this great foe will be found hidden in this one verse.

The War in Heaven

The reader has already been made familiar with the fact that there are vast multitudes of spirit beings (1:21). These are divided into two classes -- the fallen, and the unfallen. There are those known as the holy angels whose ministries were available to Christ at the time of His death (Mat 26:53), and there are unnumbered legions of evil spirits who serve the purpose of Satan (Mar 5:9, Mar 5:15; Luk 8:30). These two hosts will yet wage a war in heaven when the evil spirits under the leadership of Satan will be banished from that realm forever, being expelled by the holy angels under the leadership of Michael (Rev 12:7-10).

Though the character of those beings designated "principalities and powers" is not always declared to be evil (Eph 1:21; Rom 8:38), in this instance they are evil (cf. Col 2:15). The phrase "rulers of the darkness of this world" is better rendered "the world-rulers of this darkness." That this age is one of spiritual darkness, apart from the light which God bestows, need not be argued; but it is a most important truth, here stated, that far-reaching authority is vested in these evil spirits. Such authority on the part of evil spirits will not be doubted by those who with reverent hearts discover the testimony of the Scriptures on this extensive theme (.cf. Mat 12:26; Luk 4:6; Joh 14:30; Joh 16:11; 2Co 4:4; Isa 14:12-17). This conflict is declared to be in the sphere of the heavenly, which is the sphere of spiritual associations and realities.

How few of God's children are aroused to this combat! Is it not too often a lost battle when spiritual stress and exercise are in question? Who will not concede that he is often defeated in the ministry of prayer, or in the pursuance of his God-given privilege to witness for Christ? As the "spirit of error," Satan seeks to counteract the testimony of the spirit of truth; while as the "spirit of wickedness," he incites the flesh to protracted rebellion against the holy and ever blessed will of God.

Following this most impressive declaration as to the nature of the conflict and the superior character of the foe both as to numbers and strength, it could not be otherwise than that the Apostle would stress again, as he does (verse 13), the necessity of standing against this foe in an evil day, and, having done all, to stand. So, again, he refers to the armor of God which God has provided for those who wage this battle. Every effort is made by the Apostle through the Spirit to alarm the child of God into recognizing the serious position in which he is placed.

The child of God has died in Christ's death (Col 3:1-3) and a dead man has no enemies, nor should the believer recognize any individuals as personal enemies. The enemy with whom the believer is in conflict is such on the ground of the believer's relation to God. The enmity is primarily between Satan and God, and Satan's fiery darts are aimed not at the believer alone, as in personal hatred, but at the divine Person Who indwells the believer. We cannot inherit the treasures of the divine Person without inheriting Satan's enmity and hatred toward God. It is well to remember that Satan would strike the child of God even unto death if he were permitted to do so (cf. Job 1:1-22 to Job 2:1-10). The recognition of this alarming fact will tend both to cast those that are saved upon God, and to encourage them to render praise to God for His protection, which praise, alas, is too often lacking.

At the opening of verse 14, the Apostle uses the word stand for the fourth time in this context. This word is full of most impressive suggestion as to the stability and vigor with which the Christian is expected to confront his mortal enemy. In this combat an armor is provided and is essential beyond estimation. The Greek word is panoplia and when used with the word whole, as in verse 11, the clear intimation is of the fact that there is nothing omitted from this divinely provided equipment.

Weapons for Warfare

The believer is counted upon to appropriate that provision, apart from which he must so certainly fail. To this end it becomes him to recognize each part of this panoply and to reckon it by faith to be his own. These items are: a girdle, a breastplate, a protection for the feet, a shield, a helmet, and a sword.

The girdling of the loins with truth is the necessary binding with that strength which comes only through the knowledge of the truth of God. The instructed Christian is girded for battle.

The breastplate of righteousness refers to the imputed righteousness of God which is made unto us, being in Christ. No "rags" of human righteousness will serve as a breastplate in this combat. But what limitless defense is provided, and what confidence of safety is imparted through the conscious recognition of an unalterable possession of an absolutely perfect standing in Christ!

The feet are shod with the preparation of the Gospel of Peace. This conflict is for those alone who, by grace, are standing in the saving power of Another.

The shield of faith is that instrument of conflict which will receive and quench the fiery darts of the wicked one. These darts are directed at the very center of the believer's spiritual life. There is no other provision whereby they may be held in check. God graciously provides the shield, but how serious it is for that exposed warrior who neglects this feature of his equipment!

The helmet of salvation might easily include every aspect of saving grace, even that which protects the head and qualifies the mind in the conflict.

The sword of the Spirit is the Word of God. It is the Spirit's sword and will be wielded by His strength and skill in the hand of the one who knows that Word and is yielded to God (verses 14 to 17).

The inestimable importance of "praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints" is the message of verse 18. Again the child of God is depended upon to exercise his will and to elect that place of dependence upon God which is intended both for his own benefit in the battle and for the benefit of all his fellow-warriors for whom he should pray. Thus fully equipped, the child of God, those of us believers who make up the church, can glorify the God whom we serve, the One who has chosen us to live this new life in Him.

The Epistle closes with the personal word of the Apostle -- a plea for unabating prayer in his own behalf that he may be faithful, a message about his representative Tychicus whom he sends unto Ephesus, and the benediction: "Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. Grace be with all them that love our Lord Jesus Christ in sincerity. Amen."