We come now to the final lesson in our series on Ephesians. Have you learned and have you seen by now that this Epistle has one over-all theme? Do you understand this theme? It is: what? It is "The New Creation." And what is its locus? It is "in Jesus." You will note that sometimes it is "in Messiah" (Christ); sometimes it is "in the Lord"; sometimes it is "in Jesus," and sometimes it is simply "in Him."

  We have seen how this new creation is not a disparate group of individuals, but it is one unity. But it is a unity in diversity. And furthermore, all of our individual actions are to be done in recognition that we - each of us - are but parts of the whole, and that our actions are in support of the whole body, the whole church, the whole group.

  Now this new creation is in direct opposition to the old creation marred as it has been and is by sin. This means that what we do, we who are a part of this new creation, is contrary to the actions and thoughts of those who are not part of this new creation. This opposition means that there is conflict, struggle, warfare. And so this is the final divinely-inspired instruction by Paul: how to handle our part in this warfare.

  I. THE GENERAL INSTRUCTION. (6:10-13).

 We are to be strong. We are to use all our strength in this struggle. No, NO, NO! That is not it, at all! We are to "be strong in the Lord, and in the strength of His might." (Did you notice the "in the Lord" again?) In this struggle we are to use strength not our own. In fact, we must learn when not to try to use our own strength, lest it interfere with His might. One can watch, in a baseball game, when there is a high pop-fly. The first baseman frantically waves his arms that it is his ball to catch. But the shortstop, not seeing the arm-waving, runs in, and in the ensuing collision the ball drops to the ground for a hit. Our efforts, though well-meaning, can interfere with God's plans.

  But are we not supposed to struggle? Yes, but only in synchrony with Him. Paul had learned this lesson when he wrote, "When I am weak, then I am strong." (II Corinthians 12:10).

  But in preparation for the role we are to play, God provides us with his own special protection. Using the metaphor of a soldier, it is described as armor. And this armor is necessary if we are to withstand the blows of the enemy. We must use Divine protection, to be able to remain standing and not be among the fallen. (vs. 13).

  We are not fighting a merely human battle, but arrayed against us are all the forces of evil, led by the devil. (Vs. 11). These forces are the "principalities, the powers, and the world-rulers of this darkness," and our struggle is even against "the spiritual hosts of wickedness on the heavenly places." (Vs. 12). This is not a world-war: it is a cosmic war! This is why we must be protected by an armor chosen by God.

  Again remember, this is not just our individual battle. Rather it is a battle of the members of this new creation, struggling in unity with its Head. When Paul wrote these words, the Roman army was in its day invincible. But this was because the Roman soldiers were trained to fight as a unit, in a solid phalanx, which its foes found impossible to penetrate. While individual soldiers might be wounded, the phalanx itself stood through the battle unbroken.

 II. THE ARMOR AND WHAT IS PROTECTED. (Vss. 14-17a).

 Perhaps we are prone to lay too much stress upon the military terminology, for it is only metaphor. Rather let us look at what is being protected, and how it is being protected.

 What is being protected? The loins, (vs. 14); the chest, (vs. 14); the feet, (vs. 15); the head, (vs. 17); and the body as a whole, (vs. 16).

 What is the anti-metaphor of the armor? "Truth" (vs. 14); "righteousness" (vs. 14); "the preparation of the gospel of peace" (vs. 15); "salvation" (vs. 17); and "faith" (vs. 16).

 Now notice that it is the vital parts of the body which are mentioned first: the loins and the chest. And what is their protection? "Truth" and "righteousness." This is fundamental. We are not saved, we are not made menbers of the new creation merely to absolve us from guilt and responsibility. Truth is fundamental. When David confessed his great sin, it was to acknowledge to God that "thou desirest truth in the inward parts", i.e. in the loins. The lie may be in words; it may be in our actions. Truth is to be our standard, our protection. Are you truthful at all times, even to your cost?

  The chest protects the heart. The prophet said that "the heart is deceitful above all things, and it is exceedingly corrupt: who can know it?" (Jeremiah 17:9). But Ezekiel promised the remedy of God for the deceitful heart. He wrote, "I will take the stony heart out of their flesh, and will give them a heart of flesh; that they may walk in My statutes, and do them: and they shall be My people, and I will be their God. (Ezekiel 11: 19-20). It is this promise which is being fulfilled in the new creation in Messiah Jesus. Thus it is righteousness which is to enshroud our heart.

  Now note the connection: Truth comes first, then righteousness. Truth is at the core. Righteousness is the flowering, the fruit, the outflow of truth from the inward parts.

  Next the feet. The warrior is instructed, before the battle, to don footwear suitable for the battle. (The verb is active: advance preparation is required.) What is meant by "preparation of the gospel of peace"? There are at least two possible interpretations, both of which have validity. First, we are to approach challenges, temptations, troubles with the advance assurance that we are at peace with God, that His care surrounds us, and that we are completely in His hands. Secondly, preparation for the gospel can also mean that when we are instructed to advance, to proclaim the truth, to engage the enemy, our feet must be ready to march. In the midst of battle we are to be ready to proclaim the gospel of peace.

  When Jesus said to Peter, "upon this rock I will build my church; and the gates of Hades shall not prevail against it," (Matthew 16:18), it has been observed that Jesus did not mean that the church, beleaguered, was to stand firm against all the attack of Hades; but rather that the onward march of the church was to be so strong that any gates put up by Hades could not stop its progress.

  When the phalanx of the army of God is given the command to step forward in the fray, are your feet properly attired to step forward in unison with the rest? "Like a mighty army moves the church of God." Do not cause disorder in the ranks because you are not ready to advance.

  As our inward parts and our heart have been fortified, and our feet have been prepared, so finally the head needs preparation. We need "salvation," says the metaphor of an helmet. The head is the part of the body where the brain, the mind, is located. We are constantly being bombarded with false information, heretical doctrines, confusing instructions. Sometimes we feel we do not know up from down, what is right and what is wrong, and the "lesser of two evils" may itself be wrong. Let us ever remember the words of Paul, who said, "I know Whom (not 'what' but 'Whom') I have believed, and I am persuaded that He is able to keep that which I have committed unto Him against that day." (II Timothy 1:12).

  Yes, Jesus is our "helmet of salvation." In fact, He is all of our armor. He is the "truth"; He is our "righteousness"; He is our "preparation of the gospel of peace"; and He is our "salvation." He is our complete protection.

  We were told earlier that we are to put up a defense of our own. We are to erect a shield against the flaming arrows being shot at us. All the previous attacks may be coming from the principalities, powers, and world-rulers of this darkness, the spiritual hosts of wickedness in the heavenly places," (Vs. 12), but when our armor has been protecting us, now the Evil One himself (Vs. 16), even the Devil (Vs. 11) fires flaming arrows seeking the clinks in our armor. We are told to put up a shield to douse the flames of those arrows. It is "faith." Our faith. Faith is always a transitive verb: it requires an object. Faith in what? In the One who was all of our armor. It is in Jesus. It is always being assured the He is going to see us through to the end.

 III. THE ONE OFFENSIVE WEAPON: WHAT IS IT? (Vs. 17b).

 In our struggle, completing the metaphor of the military equipment, we are to to take a "sword." What is this sword? According to our English translations, it is said to be "the word of God."

  What does this mean? Does it mean that we are to be always quoting Scripture? We dare to declare that this is not the meaning at all. In the original language there is a difference in wording, which when understood suggests a totally different meaning. We must be rather technical here, for the meaning, and therefore the application for us, is very important to understand.

  The usual way of expressing "the word of God" (See, e.g., Luke 8:11; Acts 4:31; Romans 9:6; II Timothy 2:9; Titus2:5; Hebrews 4:12; I Peter 1:23; Revelation 19:13., etc., etc.) is "ho logos tou theou." (To transliterate the original language.) It is literally "the word of-the God." But what is written in Ephesians 6:17 is: "rhema theou." (Word of-God).

 There are two important differences here. In the first place we have two Greek words both meaning "word": "logos" and "rhema." What is the difference? When logos is used, the emphasis is upon the thought-content being expressed. When rhema occurs, the emphasis is placed upon the oral expression of the word. For instance, if I were to declare: "I say to you," immediately your attention is directed to the thought I am declaring to you. This is like "logos." But if I were to declare, "I speak to you," your attention is directed to the fact that I am uttering verbal sounds. This corresponds to "rhema."

  Secondly, in "ho logos tou theou," we find the definite article twice used: "ho" (the) and "tou" (of the). The particular word of the particular diety. This means it is not the word of anyone else, but the definite word being uttered by God; and not by any god, but by the definite Supreme Being. On the other hand, in the Ephesian statement, "rhema theou," there is no definite article at all. When there is no article, the emphasis is no longer upon definiteness, but rather upon quality. What do we mean by the quality of "rhema"? It means it is spoken word, not written word, or signaled word (as by sign language). Again when we have "theou" without article, quality would imply it suggests "divine."

  Therefore we conclude that the original language really means "divine speech," rather than "the word of-the God." Well, what is meant by "divine speech"?

 Let us look to some words of Jesus to His disciples. See Matthew 10:16-20. Jesus was warning His disciples that in their proclamation of the Gospel they faced arrest, trial, and scourging. He said that when arrested and facing trial for their faith, they were not to plan their defense. He said, "But when they deliver you up, be not anxious how or what ye shall speak." (vs. 19). He went on to explain, "For it shall be given you in that hour what ye shall speak; for it is not ye that speak, but the Spirit of your Father that speaketh in you." (Vss. 19-20).

  In other words, said Jesus, let the Holy Spirit speak through you, and do not interfere by injecting any of your own pre-planned human thoughts. If you heed this injunction, then what you say, being Spirit-inspired, will truly be "divine speech."

 This was promised by Jesus for a time of conflict: of trial. This is what happened to Stephen, the first Christian martyr. (See Acts 6:8-8:1). It was said of Stephen that his opponents "were not able to withstand the wisdom and the Spirit by which he spake." (Acts 6:10). Yes, it meant the martyrdom, the death of Stephen, but it led to the later conversion of Paul. (See Acts 8:1). Divine speech!

 IV. THE MEANS OF HAVING DIVINE SPEECH. (Vs. 18).

 When Paul wrote in Ephesians, he was speaking of conflict: of conflict similar to that predicted by Jesus and experienced by Stephen. He said that our one offensive weapon is the sword of the Holy Spirit, even "divine speech." And this is further brought out by Paul when he told how we are to be given this divine speech. He went on to say, "with all prayer and supplication praying at all seasons in the Spirit, and watching thereunto in all perseverance and supplication for all the saints." (Vs. 18).

 Our scripture here tells us that it is by our prayers that we invoke the words of the Holy Spirit. How will we be ready when the trial comes for any of us? How shall we know that it is really the Holy Spirit Who is giving us words to speak? We shall know if and as we pray.

  When shall we pray? We do not know when a crisis may come, so we should pray all the time. "At all seasons," said Paul. How are we to pray? We are to pray in general, for all our needs, ("prayer"); and we to pray for the particular crisis we face, ("supplication"). We are to pray in a spirit of fellowship, being yielded to God, seeking the knowledge of His will, and in such deep communion with Him that His Spirit can flow into us and through us without hindrance ("in the Spirit"). And we are not to pray for ourselves and our needs alone, but we are to pray for all the others in our phalanx ("for all saints.") We are but parts of the whole, and our prayers are needed to fill up what is lacking in the spiritual communion with God by others.

 V. PAUL THE EXAMPLE OF THE NEED FOR PRAYER. (Vss. 19-20).

 Paul did not exclude himself from this need. He showed his own vulnerability. He was not immune to the pressures and temptations involved in the struggle engaging us all. He earnestly solicited the prayers of his readers.

  We tend to think of Paul as the mighty Christian warrior, bold and fearless in the battle, courageous in the midst of all conflict. But deep within him was the unspoken fear. He was afraid, he was terrified, sometimes he desperately wanted to quit. When he had first been in Corinth, he was so fearful that Jesus Himself had to appear to Paul in a vision and say to him, "Stop being afraid!" (Acts 18:9: the literal words translated "be not afraid.") Again, when he was arrested in Jerusalem, and appeared before the Jewish council convened by the Roman Claudius Lysias, afterward, when exhausted and discouraged, again Jesus came to him to cheer and encourage him (Acts 23:11). Again, when at sea in a storm, Paul and his shipmates feared for their lives, Paul could announce that God had sent His angel to reassure him. Now, facing the greatest test of his life, Paul needed the prayers of the Ephesians.

  Paul needed the prayers of his readers because he needed to have God tell him what to say when in the coming trial. He needed prayers that he be given boldness in his speech. He needed prayers to give him strength to fulfill his responsibility as a proclaimer of the Gospel. He needed prayers that the chains he wore as a prisoner not detract from his role as sacred messenger (ambassador), but rather that the chains reinforce his message. And above all, he needed prayer to do his duty ("as I ought to speak.")

 We tend to forget that Christian leaders: pastors, evangelists, Bible teachers, missionaries, writers, publishers - all need the continual prayers of all of us. They are on the firing line. By our prayers we are hauling up the ammunition to load their guns. Our responsibility is as great as theirs. Do we feel the need to take on this responsibility in a new, more dedicated way? Should we not pray more? Should we not pray more for others?

 VI. CONCLUSION. (Vss. 21-24).

 The ending of this Epistle is very abrupt. Paul tells absolutely nothing about himself. It is to be recalled that at the beginning of the Epistle, Paul said about himself that he was "Apostle of Messiah Jesus," and that was all he said about himself. He had a divinely given message to proclaim, and he wanted nothing of himself to intrude or interfere. Now he says, "never mind anything about me: if you want to know anything more about me, ask Tychicus - let him tell what you want to know."

  The story has been told about a certain preacher who elected to preach on the text: "Sir, we would see Jesus." Standing behind the pulpit, he announced the words. Then he crouched down low behind the pulpit so that the congregation could not see him at all, and from that position he delivered his sermon. In spirit, Paul has done the same thing here. This is probably the most impersonal of all Paul's writings

  Even his benediction, including words of "peace," "love," "faith," and "grace," was given to all without naming anyone. This glorious Epistle must not be marred by personal references. It is truly an heavenly Epistle (concerning "heavenly places"), and its message must not be corrupted or weakened by reference to mundane or personal affairs.

 May we all profit from this book. Read it then, and re-read it, each for yourself. May its message inspire you and bless you, for Jesus sake. Amen.

 

 

--- Norman L. MacLeod Jr.