Chapter V: AUTOGRAPH CONCLUSION.--1. The Judaisers' motive (ch. vi. 12, 13) (22)

Vers. 13-17. _The Christian's Armour._--St. Paul lay in prison at Rome, bound with a chain to the Roman trooper who watched him day and night. He employed his prison hours in writing. It was very natural that his language, like his thoughts, should be coloured here and there by the objects around him; and we find that whilst writing this circular epistle to the Ephesians his eye had actually been resting on the soldier to whom he was chained. In the outfit of the Roman legionary he saw the symbol of the supernatural dress which befits the Christian. The ornamented girdle or _balteus,_ bound around the loins, to which the sword was commonly attached, seemed to the apostle to recall the inward practical acknowledgment of truth, which is the first necessity in the Christian character. The metal breastplate suggests the moral rectitude or righteousness which enables a man to confront the world. The strong military sandals spoke of the readiness to march in the cause of that Gospel whose sum and substance was not war, but spiritual even more than social peace. And then the large oblong, oval, wooden shield, clothed with hides, covering well-nigh the whole body of the bearer, reminded him of Christian faith, upon which the temptations of the evil one, like the ancient arrows, tipped as they often were with inflammable substances, would light harmlessly and lose their deadly point; and then the soldier's helmet, pointing upwards to the skies, was a natural figure of Christian hope directed towards a higher and better world; and then he sword at his side, by which he won safety and victory in the day of battle, and which you will observe is the one aggressive weapon mentioned in this whole catalogue--what was it but the emblem of that Word of God which wins such victories on the battle-fields of conscience, because it pierces, even to the dividing asunder of soul and spirit and of the joints and marrow, and is a discerner of the thoughts and intents of the heart, and is the power of God to salvation to every one that believeth? Thus girded, thus clad, thus shod, thus guarded, thus covered, thus armed, the Christian might well meet his foes. He was indeed more than a match for them, and might calmly await their onset.--_H. P. Liddon._

_The Whole Armour of God._

+I. Truth.+--"Having your loins girt about with truth." By truth is intended sincerity in our Christian profession, or a firm belief of and full consent to the Gospel of Christ. A rational conviction of its truth, joined with a sense of its importance is our best security against apostasy in the evil day.

+II. Righteousness.+--"And having on the breastplate of righteousness." A holy and inoffensive life will prevent many injuries. It will command the reverence of bad and the compassion of good men. It will obtain the protection of God's providence and the supports of His grace. It will preserve peace and serenity of conscience under the reproaches of a malignant world.

+III. Peace.+--"Your feet shod with the preparation of the gospel of peace." This peaceable disposition is a preparation for the trials of an evil day, and an excellent defence against the asperities of our Christian path. This will go on before us to smooth the rough passages of life, or attend us to guard our feet against the sticks and traps which our enemies cast in our way. Possessed of this disposition we shall give no offence and provoke no injuries by an insolent, overbearing behaviour.

+IV. Faith.+--"Above all, taking the shield of faith." Faith is a grace of universal influence. It is the basis of all Christian graces. It is the ground-work of all religion in the heart. Faith is a more effectual defence against the temptations of Satan and the world than the shields of the mighty against the darts and spears of their enemies.

+V. Hope.+--"And take the helmet of salvation." The hope of salvation. God brings salvation. We appropriate it by hope. We must fight the good fight of faith in hope that the Captain of salvation will support us in the conflict and lead us to victory.

+VI. Knowledge.+--"The sword of the Spirit, which is the word of God." The Divine Word is called the sword of the Spirit because it is rendered effectual by the Spirit in slaying the fleshly lusts and repelling the outward temptations which war against the soul.

+Reflections.+--1. _We see of what importance it is that we have the power of religion in our hearts._ 2. _It concerns us to live much in the exercise of faith._ 3. _Let us exercise our courage according to the various exigencies of the Christian life.--Lathrop._

_The Duty of Believers in the Evil Day._

+I. The time to which the exhortation refers--the evil day.+--1. _By the evil day we are clearly to understand the season of temptation._ When "we wrestle."

2. _The evil day may be understood of life itself._--"Few and evil have been the days of my pilgrimage." Man is tempted till his death.

3. _The evil day may refer to seasons during which temptation is peculiarly strong._--With our first parents whilst they listened to Satan. With Christ in the wilderness--near death (John xiv. 30).

4. _Of such seasons we have many examples in Scripture._--The lives of Noah, Abraham, Moses, Job, Lot, Samson, David, Asa, Hezekiah, Peter, Demas.

5. _Such seasons each believer can mark in his history._--They are generally turning points. They are attended by every variety of outward circumstances, prosperity, adversity, society, solitude, health, sickness.

6. _With the wicked such days are evil._--Days of suffering, of danger, of backsliding, of apostasy, of dishonour to Christ, and triumph to the world and to all the enemies of Christ.

7. _This season of temptation is short._--A day. We should not grow weary.

8. _Though it be short it is important._--The day of battle is generally most important in its results. So in spiritual warfare. The temptation in Eden, etc.

+II. The duty which falls to be performed in the evil day.+--1. _To withstand._ (1) This has reference to Satan as an assailant. (2) It binds us to resistance, _i.e.,_ to perform the duty from which Satan dissuades, to refuse the sin which he recommends, to hold fast that which we have, and to reject that which he offers in exchange (Rev. iii. 2).

2. _To proceed from the defensive to the offensive._--"Having done all," or "conquered all." (1) The believer, as "the good soldier of Christ," is, like his Master, to be an assailant. (2) By attacking, Satan discovers himself; and the believer, having resisted, may gain an advantage. When his stronghold in the heart is found out, it may be pulled down. Is it pride? (2 Cor. x. 4, 5). (3) Satan can be contended against only by carrying on an offensive warfare--in the heart, in the world. The Romans could be conquered only in Italy.

3. _That having resisted and conquered, we still stand._--(1) Though repulsed, Satan is not slain, his resources are not exhausted, "his wrath" continues. (2) We must therefore "stand" after victory. Our armour must be kept on. We must be vigilant. We must be in an attitude for the fight.

+III. The preparation necessary to the performance of the peculiar duties of the evil day.+--1. _The evil day is a day of war,_ and hence its duties and the kind of preparation called for.

2. _There are three things to be noticed in the account of the believer's preparation._--(1) He must be armed--Divine grace. An unarmed soldier a contradiction; he is useless for duty, exposed to death. (2) _He must be completely armed._ For defence and for offence. (3) _His armour must be that "of God."_ Human virtues will not do. Human energies will not do.--_Stewart._

Ver. 14. _The Girdle of Truth._

+I. Honesty and truthfulness of character.+--Love of truth as being from God, hatred of lies as being from the devil--this is a primary condition of being strong in the Lord. Nothing can be more injurious to the character of the Christian religion than the suspicion that it shuns examination, that its claims are in antagonism with demonstrated truth. There is a kind of false liberalism concerning religious truth. It is easy for a man to fancy his loins are girt about with truth when the fact is they are girt about with indifference; and a person so armed may assume an attitude of impartiality with regard to religious questions because he cares nothing concerning the issue; and sometimes it seems to be assumed that a writer possesses a virtue, compensating for all vices, if he is apparently free from all bias either for or against revealed truth. The true path is taken by him who, strong in his own faith and love, fears no honest investigation, and shrinks from adopting in matters of religion any tone of thought or line of argument which he cannot justify upon the broadest grounds of calm judgment and sober reason.

+II. But the words of the apostle refer not only to truthfulness, but to truth itself, to that which we know to be true.+--It would be unworthy of an apostle if he should include under the title of truth, necessary for the protection of a Christian champion, all human knowledge which is rightly so called. Do not consider that the progress you make in human knowledge lies beside your path as Christians. As members of Christ, as His soldiers and servants, take a nobler view of your work than that. Christ has taken the elements of this world and sanctified them for Himself; there is nothing really secular but what is evil, and all that is not evil ought to be used on the side of truth.

+III. The apostle has in mind that definite form of revealed truth which in Scripture is described as emphatically the truth.+--The great doctrine of godliness, the incarnation of the eternal Son, and all those truths which flow from this one mysterious spring. While there is no antagonism between Scriptural and human knowledge, there is a wide difference between the sources from which they are derived the evidences by which they are established, and the conditions of their being rightly apprehended. Whereas other knowledge is the slow accumulation of the experience of ages, and the result of the guesses and labours of gifted men, and is consequently an ever-growing and changing body of truth, Christian truth admits of no change and no growth. It admits of application to new circumstances; it admits too of growth, between the limits of a mustard seed and a full-grown tree, in its subjective apprehension by each believing heart; but objectively it knows neither diminution nor expansion, it is ever one and indivisible, because it resolves itself ultimately into the one great mysterious fact, the manifestation of God in human flesh. No amount of argument would ever turn religious belief into religious life, if the articles of the creed did not attest their Divinity by filling up the void of the human heart and by their constraining influence on human conduct; and, on the other hand, no religion could maintain its ground and command the assent of thinking men, unless its historical claims and its objective truth would stand the test of the severest scrutiny. The truth of Christ rests upon both grounds; and because this is so we are bound to gird it about our loins as our only sure support in our conflict with the spiritual wickedness of this world, our support in the hour of death, our support in the day of judgment.--_Harvey Goodwin._

_Truth the Girdle of the Christian._

+I. The particular grace which is here mentioned--truth.+--1. _By this exhortation we might understand that we must in all things act according to truth or what is truth._ This implies the knowledge of truth, the yielding up of ourselves to truth, so as to embody it.

2. _By the truth we may understand sincerity._--Being in appearance what we are in reality, seeming to follow what we do follow, expressing the real thoughts and feelings of the heart. This sincerity is displayed towards God, towards our fellow-men, and towards ourselves.

+II. The uses or purposes of truth in the Christian life: it is a girdle.+--By comparing truth to a girdle the apostle suggests the purposes which it serves: 1. _The ancient girdle was meant to give firmness and strength._ 2. _To fit for activity, by binding up the loose, flowing garments._ 3. _To the girdle arms were attached.--Stewart._

Ver. 15. _The Gospel of Peace._

+I. The nature of this peace.+--1. _It is peace with God._--A mutual reconciliation following a mutual estrangement.

2. _It is a peace with ourselves._--This includes both the silencing of the accusations of conscience and the restoration of the internal harmony of our nature.

3. _It is peace with our fellow-men._--Between nations and classes, and families and individuals.

4. _It is peace with our fellow-Christians._

+II. The relation of the Gospel to this peace.+--1. _In the Gospel it is proclaimed._ 2. _In the Gospel its grounds are unfolded._ 3. _By the belief of the Gospel it is conveyed.--G. Brooks._

Ver. 17. _The Bible the Sword of the Spirit._

+I. The Bible is a sword.+--1. _Like a sword, it is of no use till it is unsheathed._ The Bible must not lie idle in the library or in the intellect. Must be used.

2. _Like a sword, when it is unsheathed it cuts deeply._--Makes deep gashes in the heart and conscience.

3. _Like a sword, it is a weapon of defence as well as of offence._--"It is written."

+II. The Bible is the sword of the Spirit.+--1. _Because He inspired it._ Those whom we call the sacred writers were its penmen; He alone was its Author.

2. _Because He interprets it._--Its Author is also its interpreter. Wherever it is carried He is, and in answer to the prayer of faith He expounds its true meaning as far as saving truth is concerned.

3. _Because He wields it as the instrument of His victories._--Refer to some of the remarkable revivals, to individual conversions.

+III. Our duty with regard to the Bible as the sword of the Spirit.+--1. _Take it and study it._ Sword exercise.

2. _Take it and bind it to your heart._--Delight in it.

3. _Take it and employ it vigorously till your life's end._--"His sword was in His hand." "There is none like it."--_Ibid._

_MAIN HOMILETICS OF THE PARAGRAPH.--Verses_ 18-20.

_The Programme of Prayer._

+I. Prayer should be constant and varied in its methods.+--"Praying always with all prayer and supplication" (ver. 18). The Christian warrior is armed from head to foot with the girdle, the breastplate, the greaves, the shield, the helmet, and the sword; no weapon of defence or offence is wanting; it would seem as if nothing was needed to complete the equipment. The one essential now is the spirit and courage to fight, to use the spiritual weapons with dexterity and effect; and the power to do this is secured by prayer. Prayer should be constant; the soul should be ever in a praying mood; and supplication, earnest entreaty, should be used in the special emergencies that occur in the battle of life. "Praying always with all prayer": all kinds and methods of prayer should be employed--prayer in public aided by the sympathy and inspiration of numbers, in private when alone with God, in the family, in the whirl of business, in the stress of battle, in the intervals of recreation, in the heart without a voice and with the voice from the heart. The earnest and needy soul will find its own way of keeping up a prayerful intercourse with God. "Some there are," said Wesley, "who use only mental prayer or ejaculations, and think they are in a state of grace and use a way of worship far superior to any other; but such only fancy themselves to be above what is really above them, it requiring far more grace to be enabled to pour out a fervent and continued prayer than to offer up mental aspirations."

"Warrior, that from battle won,
Breathest now at set of sun;
Woman, o'er the lowly slain,
Weeping on his burial plain!
Ye that triumph, ye that sigh,
Kindred by one holy tie:
Heaven's first star alike ye see--
Lift the heart and bend the knee."--_Hemans._

+II. Prayer is prompted and sustained by the Divine Spirit.+--"Praying . . . in the Spirit" (ver. 18). The Spirit is the author and element of the believer's life in Christ. It is He who gives the grace and power to pray; He helps our infirmities, and intercedes for us and in us. Prayer is one of the highest exercises of the soul, and achieves its loftiest triumphs under the inspiration and help of the Spirit. He suggests topics for prayer, proper times and seasons, imparts urgency and perseverance in supplication, and He alone makes prayer effectual.

+III. Prayer should be accompanied with persevering vigilance.+--"Watching [keeping awake] thereunto with all perseverance and supplication" (ver. 18). We must not only watch and pray, but watch while we pray. Watch against wandering thoughts, against meaningless and insincere petitions, against the seductive suggestions of the tempter, and against the tendency to trust in our prayers or in our earnestness rather than in God, whose help we supplicate. "With all perseverance" means a sustained, unsleeping, and unresting vigilance. The word implies stretching out the neck and looking about in order to discern an enemy at a distance. Without watchfulness prayer and all the spiritual armour will be unavailing. The best-appointed army, over-confident in its strength, has suffered inglorious defeat by neglecting to watch. The wakeful and earnest suppliant must persist in prayer, undaunted by opposition and unwearied by delay.

+IV. Prayer should be offered on behalf of the Church in general.+--"For all saints" (ver. 18). Prayer that in its nature is generous and comprehensive is apt to become selfish and narrowed down into despicable limits. The man prays best for himself who prays most earnestly for others. "Prayer for ourselves must broaden out into a catholic intercession for all the servants of our Master, for all the children of the household of faith. By the bands of prayer we are knit together--a vast multitude of saints throughout the earth, unknown by face or name to our fellows, but one in the love of Christ and in our heavenly calling and all engaged in the same perilous conflict. All the saints were interested in the faith of the Asian believers; they were called with 'all the saints' to share in the comprehension of the immense designs of God's kingdom. The dangers and temptations of the Church are equally far-reaching; they have a common origin and character in all Christian communities. Let our prayers at least be catholic. At the throne of grace, let us forget our sectarian divisions. Having access in one Spirit to the Father, let us realise in His presence our communion with all His children" (_Findlay_).

"The saints in prayer appear as one,
In word and deed and mind;
While with the Father and the Son
Sweet fellowship they find.

"Nor prayer on earth is made alone--
The Holy Spirit pleads;
And Jesus on the eternal throne
For sinners intercedes."--_J. Montgomery._

+V. Prayer should be definite and special in its petitions.+--1. _For the preacher of the Gospel in unfavourable circumstances._ "And for me . . . an ambassador in bonds" (vers. 19, 20). An ambassador, being the representative of his king, his person was in all civilised countries held sacred, and it was regarded as the greatest indignity and breach of faith to imprison or injure him. Contrary to the rights of nations, this ambassador of the King of heaven was put in chains. Even Paul, with all his magnificent endowments, felt the need for the prayers of God's people and craved for them. The fortunes of the Gospel were bound up with his life, and he was now suffering for his courageous defence of the truth. It was of immense importance to the early Church that he should be true and faithful in this crisis, and he asks for the prayers of God's people that he may be sustained and the Gospel victorious. Here was a definite and special theme for prayer. Occasions of great peril evoke the spirit of earnest supplication. It is an aid to devotion to have some one specially pray for.

2. _For courage and facility in unfolding the mystery of the Gospel he feels constrained to declare._--"That utterance may be given unto me, that I may . . . make known the mystery of the gospel, . . . that therein I may speak boldly, as I ought to speak [_as I must needs speak_]" (vers. 19, 20). The apostolic prisoner was more concerned about his message than his own fate. He hailed the occasion of His defence before the civil authorities as an opportunity for unfolding and enforcing the Gospel, for preaching which he was now in chains. He feels the gravity of the crisis, and he is nervously anxious to do justice to his grand theme. Clear as was his insight and firm as was his grasp of the leading truths of the Gospel, he invokes the prayers of the Ephesian saints that God may give him liberty and power in their exposition, and that he may win converts to the truth from the midst of his enemies. The pulpit will become a greater power if the people of God pray fervently and unitedly for the ambassadors of Christ. Prayer is more potent in winning souls than the logic and eloquence of the preacher.

+Lessons.+--1. _The topics for prayer are abundant and ever present._ 2. _Prayer nerves the soul with Divine power._ 3. _Earnest and believing prayer will prevail._

_GERM NOTES ON THE VERSES._

Vers. 18-20. _Praying with all Prayer._

+I. The apostle supposes our obligation to prayer to be so plain that every rational mind will see it, and so important that every pious heart will feel it.+--Our obligation to prayer naturally results from our weakness and dependence and God's all-sufficiency and goodness. Desires directed to Him are prayers. To clothe our desires in language is not essential. God hears the desire of the humble. There is the same reason for daily prayer as for daily labour. Prayer is a means of enlivening our pious sentiments and exciting us to the practice of duty and thus preparing us for Divine favours.

+II. Prayer is of several kinds.+--Social and secret, public and domestic, stated and occasional; and consists of several parts--confession, supplication, intercession, and thanksgiving. The apostle points out no part or kind of prayer in distinction from all others, but exhorts in general to pray with all prayer.

+III. The manner in which our prayers should be offered.+--The spirit and temper of the heart in our prayers is the main thing necessary to qualify them for God's acceptance. The first thing necessary in prayer is faith. Our desires must be good and reasonable. Attention of mind, collection of thought, and warmth of affection are qualifications required in prayer. Our prayers must be accompanied with justice to men. Charity is an essential qualification in prayer. Our prayers must be joined with a sense of and sorrow for sin, and submission to the Divine will. We are to continue in prayer, and watch thereunto with all perseverance.

+IV. The apostle here teaches the duty of intercession for others.+--If God is good to others as well as to us, there is the same ground on which to offer our social intercessions as our personal petitions. We are commanded to pray for all men, and especially for all saints; this is to pray for the general virtue and happiness of the human race in this and all succeeding ages. Christians ought to pray for their minister. There was something special in Paul's case--he was an ambassador in bonds.

+V. The apostle points out the manner in which he aimed and all ministers ought to preach the Gospel.+--The apostle desired to make known the mystery of the Gospel, and to speak boldly. In a minster boldness is necessary; not that impudent boldness which assumes an unmerited superiority, but that pious fortitude that dares to utter the important things of religion without reserve and without fear of personal inconvenience. He must persevere in the faithful execution of his office, whatever discouragements may arise from the opposition of the world, the frowns of the great, the contempt of the proud, the want of concurrence, or the smallness of his success.--_Lathrop._

Ver. 18. _Praying in the Spirit._

+I. The time.+--"Always." 1. _The frequent practice of prayer._ 2. _The constant cultivation of the spirit of prayer._

+II. The manner.+--"With all prayer and supplication." 1. _The prayer of the closet._ Secret. 2. _The prayer of the family._ Domestic. 3. _The prayer of the social circle._ United. 4. _The prayer of the sanctuary._ Public.

+III. The manner.+--"With all prayer and supplication." 1. _There are thanksgivings to be rendered._ 2. _There are confessions to be made._ 3. _There are petitions to be offered._ 4. _There are intercessions to be presented._

+IV. Spirituality.+--"In the Spirit." 1. _With our own heart._ Not formal or mechanical. 2. _In dependence on the aid of the Holy Ghost._

+V. The continuance.+--"With all perseverance." 1. _In the general habit._ Prayer never to be given up. 2. _In special objects._ No fainting in prayer.

+VI. The intercession.+--"And supplication for all saints." 1. _For the whole Church._ 2. _For any part of the Church that is in danger of distress._ 3. _For our own section of the Church._ 4. _For our Christian friends.--G. Brooks._

_The Duty of Prayer._--Prayer is the communion of the soul with God, and the casting of itself upon Him for help and guidance.

+I. God has implanted prayer as an instinct in the hearts of men.+--In times of danger the soul instinctively cries out for God or some unseen power to interpose and save.

+II. God desires that men should pray regularly and constantly.+--Blessings are promised in answer to prayer which the soul can obtain in no other way.

+III. God commands men to pray.+--To abound in prayer and to pray without weariness and fainting.

+IV. God teaches how to pray and what to pray for.+--The Spirit helps our infirmities.

+V. There is no religious life apart from prayer.+--The Bible saints were men of prayer. At the very beginning of human history men began to call upon God. And in the visions of heaven which St. John has recorded, when the Lamb had taken the book to open its seals, the twenty-four elders fell down before Him, "having every one of them harps and golden phials full of odours, which are the prayers of the saints, and they sang a new song" (Rev. v. 8, 9). Prayer leads to praise.

+VI. How can we make the duty a privilege and the privilege a pleasure?+--If Christ was comforted and strengthened by prayer, can we as Christians live without it? Is not a prayerless Christian in danger of being no Christian at all?--_Homiletic Monthly._

Vers. 19, 20. _A Picture of Moral Bravery._

+I. An ambassador charged with a message of world-wide significance and importance.+--"To make known the mystery of the gospel" (ver. 19).

+II. An ambassador, contrary to the law of nations, imprisoned because of his message.+--"For which I am an ambassador in bonds" (ver. 20).

+III. An ambassador irresistibly constrained to declare the message for which he suffers.+--"That therein I may speak boldly as I ought to speak" (ver. 20).

+IV. An ambassador imploring, not the sanction of civil authorities, but the prayers of God's people that he may be emboldened to discharge his high commission.+--"And for me, that utterance may be given unto me, that I may open my mouth boldly" (ver. 19).

Ver. 19. _The Gospel a Mystery._

+I. Because it is known only by Divine revelation.+--Such a secret it is that the wit of man could never have found out. As none but God could lay the plot, so none but Himself could make it known.

+II. Because when revealed its truths exceed the grasp of human understanding.+--They are to the eye of our reason as the sun to the eye of our body, that dazzles and overpowers. They disdain to be discussed and tried by human reason that there are three subsistences in the Godhead and but one Divine essence. We believe, because they are revealed. God and man united in Christ's person is undeniably demonstrable from the Gospel, but the cordage of our understanding is too short to fathom this great deep. "Would'st thou see a reason," said Augustine, "for all that God says? Look into thine own understanding, and thou wilt find a reason why thou seest not a reason."

+III. The Gospel is a mystery in regard of the kind of knowledge the saints themselves have of it.+--1. _Their knowledge is but in part, and imperfect._ The most of what they know is the least of what they do not know. The Gospel is a rich piece of arras rolled up: this God has been unfolding ever since the first promise was made to Adam, opening it every age wider than the other.

2. _It is mysterious and dark._ Gospel truths are not known in their native beauty and glory, but in shadows. Our apprehension of things are mainly compared with those under the law, but childish compared with the knowledge of glorified saints.

Transcriber's Note: In this next paragraph, the word
"faggot" is used in its original literal meaning, a bundle
of sticks used to kindle a fire, or metaphorically,
execution by burning at the stake.

+IV. The Gospel is a mystery in regard to the rare and strange effects it has upon the godly.+--It enables them to believe strange mysteries--to believe that which they understand not, and hope for that which they do not see. It enables them to do as strange things as they believe--to live by another's spirit, to act from another's strength, to live by another's will, and aim at another's glory. It makes them so meek and gentle that a child may lead them to anything good, yet so stout that fire and faggot shall not fright them into sin. They are taught that all things are theirs, yet they dare not take a penny, a pin, from the wicked by force and rapine. They can pray for life, and at the same time desire to die.--_Gurnall._

Ver. 20. _Boldness a Duty in a Minister._

+I. The nature of the boldness desired.+--1. _To speak all he has in command from God to deliver._ 2. _To speak with liberty and freedom of spirit, without fear or bondage to any._ Speaking openly and plainly.

+II. Boldness to be shown in preaching the Gospel.+--1. _In asserting the truth of the Gospel._ 2. _In reproving sin and denouncing judgment against impenitent sinners._

+III. The kind of boldness a minister should cultivate.+--1. _A convincing boldness._ 2. _A meek boldness._ 3. _A zealous boldness._

+IV. The means of procuring ministerial boldness.+--1. _A holy fear of God._ 2. _Castle thyself within the power and promise of God for assistance and protection._ 3. _Keep a clear conscience._ 4. _Consider that which thou most fearest is best prevented by freedom and boldness in thy ministry._ 5. _Consider how bold Christ was in His ministry._ What greater incentive to valour can the soldier have than to see his general stand with undaunted courage where the bullets fly thickest! Such valiant captains do not breed white-livered soldiers. It is impossible we should be dastardly, if instructed by Him and actuated by his Spirit.--_Ibid._

Ver. 20. _The Gospel Ambassador._

+I. The dignity of his office.+--Seen: 1. _In the majesty of the Prince from whom he comes._ 2. _In the greatness of the Person whose place he supplies._ 3. _In the excellency of the message he brings._

+II. How the duty of his office should be discharged.+--1. _Stain not the dignity of thy office by any base, unworthy practices._ 2. _Keep close to thy instructions._ 3. _Think it not enough that thou deliverest thy message from God, but show a zeal for thy Master whose cause thou negotiatest._ 4. _Let not any person or thing in the world bribe or scare thee from a faithful discharge of thy trust._ 5. _Be kind to and tenderly careful of thy fellow-subjects.--Ibid._

_MAIN HOMILETICS OF THE PARAGRAPH.--Verses_ 21, 22.

_A Trusted Messenger_--

+I. Commended for his acknowledged Christian character.+--"Tychicus, a beloved brother and faithful minister in the Lord" (ver. 21). These are high and honourable designations, and indicate the genuine esteem in which he was held by the apostle. He had become endeared to Paul by the many valuable services he had rendered to him, and by the marked fidelity of his ministerial work. He appears to have joined St. Paul's staff, and remained with him from the time he accompanied him to Jerusalem in the year 59. He was sent to Ephesus to relieve Timothy when Paul desired the presence of the latter at Rome. He was well known to the Asian Church, and every way qualified to discharge the mission with which he was entrusted. He was "the beloved brother" in his relation to the Church in general, and the "faithful minister in the Lord" in his special relation to the apostle. It is better to be loved than to be simply popular. Genuine piety forms character, and commands the confidence and respect of all lovers of the truth.

+II. Entrusted with personal details of special interest.+--"Whom I have sent unto you for the same purpose, that ye might know our affairs" (ver. 22). There were probably some details about St. Paul's imprisonment that could be communicated better in person than by letter, and certain allusions in the letter that could be more fully explained in a personal interview. Every item about Paul was of intense interest to the Asian Churches. Many of the members had been brought to Christ through his instrumentality. They were alarmed as to his fate and as to the future of the Gospel. They were anxious to know if there was any prospect of his release and of his return to his missionary labours. Tychicus, enjoying the full confidence of the apostle and the affection of the people, was just the man to give them the information they so eagerly desired, and would be cordially welcomed everywhere. The trusted messenger of a great and good man is regarded for the time being with the reverence and respect cherished towards the man he represents and of those whose affairs he is empowered to speak.

+III. Competent to minister encouragement.+--"That he might comfort your hearts" (ver. 22). Tychicus was not only a newsman and letter-carrier, but also a minister of Christ. He knew how to present his message so as to allay the fears of his hearers, to comfort their hearts, and to encourage their faith in the power and triumph of the Gospel, notwithstanding the sufferings of its preachers. The Gospel is full of consolation, and it should be the constant aim of the minister to make it known and apply it to the circumstances of his people. A diligent pastor in his visitations comes in contact with much suffering and sorrow, and has many opportunities of administering the balm of Gospel comfort. Great tact and sympathy are necessary, especially in visiting the sick. Referring to this, a godly and experienced minister said, "Tenderness is essential. Enter the chamber gently. Tread noiselessly. Get near to the sufferer. Speak as softly as may be. Remember his nerves; noise is often torture. Sympathise with his weakness, restlessness, and pain. True you are not come to minister to his body; but enter into his sufferings and symptoms. Ask what his doctor has said. Avoid a professional, official, conventional air. The case may be too grave for cheerful words; but if otherwise, let your face carry a little sunshine into the sick-room. Avoid fussiness. Go with a brother's heart. Be brief--brief in your talk, brief in your readings, brief in your prayers--your whole visit brief. Take up one point. A sick man's brain is soon overtasked, his nerves soon jar, his strength soon fails. Let your good-by be 'God bless you.' Let your last look be one of tenderness and love. Whatever you are in the pulpit, Barnabas, not Boanerges, is your pattern by the sick-bed." It is the privilege and mission of every minister and believer to be a messenger of comfort and strength to those in trouble. We shall be remembered for our kindness when many of our sermons are forgotten.

+Lessons.+--1. _The character of the good is self-evident._ 2. _A good man should be trusted and honoured._ 3. _The value of a good man is recognised in times of stress and difficulty._

_GERM NOTES ON THE VERSES._

Vers. 21, 22. _Apostolical Care for the Church._

+I. Paul was careful to keep up an intercourse and communion with the Churches of Christ.+--There ought to be fellowship and correspondence among the Churches. They should all unite their endeavours for the common edification and comfort. The Church of Christ is one. We should seek the counsel of sister Churches under our difficulties, and be ready when requested to afford them our counsel under theirs.

+II. Paul was solicitous that the Christians among whom he had preached should know of his condition and doings.+--He was a prisoner, but suffered not his time to pass in restless impatience or useless indolence. He received all who came to him and preached to them the kingdom of God. He instructed his fellow-prisoners. He spent much of his time in prayer. Several of his epistles were written when he was in bonds. Paul's example teaches us that we should do good in every condition.

+III. When Paul sends Tychicus he gives him written testimonials that he might be received in the character of a minister.+--This precaution was taken that the Churches might not be imposed upon by ignorant pretenders or artful deceivers. The Church is a regular, organised community. We are to receive none as ambassadors of Christ but those who come to us according to the order He has settled. Ministers ought to act in concert and unite their labours in building up the kingdom of Christ. Tychicus co-operated with Paul.

+IV. Fidelity is an essential part of the ministerial character.+--Paul calls Tychicus "a faithful minister." Such a minister undertakes his work with pure intentions and abides in it with constancy, even though he may meet with worldly discouragements. Tychicus was sent to comfort the Ephesians under their grief for Paul's imprisonment, and to guard them against any discouraging apprehensions. Ministers are to strengthen new converts and young professors to constancy and perseverance in religion by laying before them the comforting and animating motives of the Gospel.--_Lathrop._

_A Faithful Minister._--1. It concerns Christians to inform themselves of the life and way of eminent men in the Church, and chiefly of those who have been sufferers for truth, that they may be incited to sympathise with them, to follow their example and bless the Lord on their behalf. 2. It is in a singular manner required of a minister that he be faithful--diligent in his work, sincere in his aims and endeavours, neither adding nor paring what God has committed unto him to speak. 3. We should labour so to inform ourselves of the case and carriage of others and how it goes with the affairs of Christ's kingdom elsewhere as to draw spiritual edification thence. 4. To know God's gracious providence towards his suffering servants, together with their undaunted courage under sufferings and the use God makes of their sufferings to advance His truth, is sufficient ground of comfort and encouragement to God's people.--_Fergusson._

_MAIN HOMILETICS OF THE PARAGRAPH.--Verses_ 23, 24.

_A Suggestive Benediction_--

+I. Recognises the Divine source of all blessing.+--"From God the Father and the Lord Jesus Christ" (ver. 23). All our blessings are Divine, and flow from the inexhaustible fountain of the Divine beneficence. "God the Father," in the eternal counsels of His wisdom and love, "and the Lord Jesus Christ," who through the eternal Spirit offered Himself as an atonement for human sin--the glorious Trinity of Persons in the Godhead--contribute from their combined perfections, the spiritual good that encircles every believing soul. "The God of Christians," says Pascal, "is not barely the Author of geometrical truths, or of the order of the elements--this is the Divinity of the heathen; nor barely the providential Disposer of the lives and fortunes of men, so as to crown His worshippers with a happy series of years--this is the portion of the Jews. But the God of Abraham and of Jacob, the God of Christians, is a God of love and of consolation; a God who fills the heart and the soul where He resides; a God who gives them a deep and inward feeling of their own misery and of His infinite mercy, unites Himself to their spirit, replenishes it with humility and joy, with affiance and love, and renders them incapable of any end but Himself." The religious character of the Lancashire people was illustrated by an incident that happened towards the close of the cotton famine. The mills in one village had been stopped for months, and the first waggon-load of cotton that arrived seemed to them like the olive branch that told of the abating waters of the deluge. The waggon was met by the women, who hysterically laughed and cried and hugged the cotton bales as if they were dear old friends, and then ended by singing that grand old hymn, "Praise God from whom all blessings flow."

+II. Implores specific blessings upon Christian brethren.+--"Peace be to the brethren, and love with faith" (ver. 23). Where there is no love there is no peace, and peace and love without faith, are capricious and worthless. Love is the strength of the forbearance and self-suppression so essential to the maintenance of peace. As faith grows and intensifies it opens up new channels in which love can flow. We are to contend for the faith, not that peace may be disturbed, but that it may rest on a firmer and more permanent basis. What greater boon can we desiderate for our brethren than that they may abound in "peace and love with faith"?

+III. Greets with expansive generosity all genuine lovers of Christ.+--"Grace be with all them that love our Lord Jesus Christ in sincerity. Amen" (ver. 24). The overflow of Divine grace submerges the barriers of sects and effaces the distinctions of a selfish and pretentious bigotry. Sincere love to Christ opens the heart to the richest endowments of grace, and blends all hearts that glow with a kindred affection. If we love Christ, we love one another, we love His work, His Word, and are eager to obey Him in all things He commands. We may not agree in a uniformity of creeds, but we reach a higher union when our hearts are mingled in the capacious alembic of a Christ-like love. The benediction of grace to all who love Jesus is answered and confirmed by an appropriate _Amen._ "Amen" under the law was answered to the curses, but not to the blessings (Deut. xxvii. 15-26). Every particular curse must have an "Amen." But in the next chapter, where the blessings follow, there is no "Amen" affixed to them (Deut. xxviii. 2-12). But it is otherwise in the Gospel. To the blessings there is an "Amen," but not to the curses. If any man love not the Lord Jesus Christ (1 Cor. xvi. 22)--a fearful curse; but there is no "Amen" to that. "Grace be with all them that love the Lord Jesus Christ in sincerity": there is an "Amen" to that.

+Lessons.+--1. _Christianity is freighted with blessings for the race._ 2. _It has special blessings for present need._ 3. _It points men to God as the true source of all blessing._

_GERM NOTES OF THE VERSES._

Ver. 23. _Elements of Religious Comfort._--The apostle prays that, with faith, there may be peace and love.

+I. Faith captivates the soul into obedience to the Gospel+ by giving efficacy to its precepts, examples, and doctrines. Where faith operates, love will appear, and peace will follow.

+II. Love produces peace.+--1. _Inward peace._ It extinguishes malice, envy, hatred, wrath, revenge, every unfriendly passion.

2. _Social peace._--Christians will be careful not to give offence, either by real injuries or unnecessary differences. They will be slow to take offence.

+III. Love brings religious comfort.+--Love is comfortable in its immediate feelings and in its pacific influence. It brings comfort to the soul as it is an evidence of godly sincerity. If we would enjoy the comfort, we must maintain the comfort of religion.--_Lathrop._

Ver. 24. _The Christian's Truest Test and Excellence._--Other things may be required to complete the character of the Christian; but without love to Christ there can be no Christian at all. It is the Master-spirit which must animate and enliven the whole combination; and in whomsoever this Spirit prevails we are entitled and enjoined to welcome that person as a disciple.

+I. Consider the love of Christ as a duty we owe to Himself.+--1. _Bring to your remembrance His personal excellences._ 2. _Consider the great and glorious object of all He did and endured--the everlasting happiness of human souls._

+II. Consider the love of Christ as a principle which works in ourselves.+--1. _It does not destroy natural affections, but teaches us to fix them on proper objects and to give a right direction to their fullest energies._ 2. _A due sense of the Saviour's love makes us feel at once that He merits all our best affections in return._ 3. _It gives delight in meditating on the precepts and promises of God's Word._ 4. _It helps in all the duties we owe to our fellow-creatures._ 5. _It animates the soul in the hour of death and the prospect of eternity.--J. Brewster._

_Loving Christ in Sincerity._

+I. On what account Christ is entitled to our love.+--1. _He is a Divine person._ 2. _He was manifest in the flesh._ In the man Christ Jesus appeared every virtuous quality which can dignify and adorn human nature. 3. _His mediatorial offices entitle Him to our love._ 4. _He is an object of our love because of His kindness to us._

+II. An essential qualification of love to Christ is sincerity.+--1. _Our love to Christ must be real, not pretended._ 2. _Must be universal._ It must respect His whole character. 3. _Sincere love to Christ is supreme._ It gives Him the preference to all earthly interest and connections. 4. _It is persevering._ 5. _It is active._

+III. How sincere love to Christ will discover itself.+--1. _It will make us careful to please Him._ 2. _Will be accompanied with humility._ 3. _We shall be fond of imitating Him._ 4. _We shall promote His interest and oppose His enemies._ 5. _We shall do good to His needy brethren and friends._

+IV. The benediction connected with this temper.+--It is called grace. It comprehends all the blessings the Gospel reveals and promises. 1. _Justification before God._ 2. _The presence of the Divine Spirit._ 3. _Free access to the throne of grace._ 4. _The gift of a happy immortality.--Lathrop._

_Love to Christ._--What is it that constitutes Christ's claim to love and respect? What is it that is to be loved in Christ? Why are we to hold Him dear? There is but one ground for virtuous affection in the universe, but one object worthy of cherished and enduring love in heaven and in earth, and that is--moral goodness. My principle applies to all beings, to the Creator as well as to His creatures. The claim of God to the love of His rational offspring rests on the rectitude and benevolence of His will. It is the moral beauty and grandeur of His character to which alone we are bound to pay homage. The only power which can and ought to be loved is a beneficent and righteous power. The ground of love to Christ is, His spotless purity, His moral perfection, His unrivalled goodness. It is the spirit of His religion, which is the Spirit of God, dwelling in Him without measure. Of consequence, to love Christ is to love the perfection of virtue, of righteousness, of benevolence; and the great excellence of this love is, that by cherishing it we imbibe, we strengthen in our own souls the most illustrious virtue, and through Jesus become like God. I call you to love Jesus that you may bring yourselves into contact and communion with perfect virtue, and may become what you love. I know no sincere, enduring good but the moral excellence which shines forth in Jesus Christ.--_Channing._

_The Apostolic Benediction._

+I. The subjects of the benediction.+--"All them that love our Lord Jesus Christ in sincerity."

1. _The object of their love._--"The Lord Jesus Christ."

2. _The character of their love._--They love in sincerity. This proved by the effects it produces. (1) Love to God's Word. (2) Prompt obedience to Christ's precepts. (3) Brotherly love. (4) Zeal for God's house.

+II. The nature of the benediction.+--1. _The prayer embraces the communication of Divine grace._ 2. _All Christians need the grace of God._ (1) In all trials peculiar to the age in which they live. (2) In time of temptation and spiritual darkness. (3) In the discharge of Christian duties. (4) To sanctify, refine, and make them meet for the inheritance of the saints in light.

+Lessons.+--1. _Imitate the catholicity of the apostle._ 2. _Sectarian bigotry and hostility should cease._ 3. _How perilous the state of those who love not Christ.--Pulpit Themes._

* * * * * * * *

+Transcriber's Notes.+

- Page 123, Introduction, "Readers" paragraph, change "i. 1" to "ch.
i. 1." "Certain expressions" paragraph, change "i. 15" to "ch.
i. 15."

- Page 124, "Again" paragraph, change "in iii." to "in ch. iii" and
"ii. 6-9" to "Gal. ii. 6-9," for concreteness. Analysis, chapter
i. 3-14, apply RC to "Divine will." Chapter ii. 1-10, apply RC to
"Divine grace." Chapter ii. 14-19, apply RC to "love Divine."

- Page 126, Notes for chapter i., verse 3, apply RC to "Divine
blessing"; remove comma from "heaven, and." Verse 4, apply RC to
"Divine goodness." Verse 5, apply RC to "Love Divine" and "Divine
Graciousness." Verse 7, change "ix. 22" to "Heb. ix. 22" for
concreteness.

- Page 127, verse 8, apply RC to "Divine aims." Verse 11, add "Deut.
xxxiii. 9" reference.

= Page 128, top of page, apply RC to "Divine power." Verse 20, tag
Latin phrase as Latin and set it in Italic. Lesson "Apostolic
Salutation," point I, apply RC to "Divine source"; remove commas
from "care, and" and "God, and"; apply RC to "Divine will," "the
Gospel," "Divine authority," and "Divine will."

- Page 129, same lesson, point II, remove comma from "God, and" and
apply RC to "in Him." Point III, apply RC to "Divine source."
"Paul's Introduction" note, apply RC to "that Gospel" and "the
Gospel."

- Page 130, same note, point I 2, apply RC to "the Gospel." Point
III, apply RC to "the Gospel" and "Divine Spirit."

- Page 131, lesson "Praise," introduction, apply RC to "the Gospel."
Point I 1, apply RC to "the Gospel."; change "in Him" to "in him,"
referring to a new convert; remove comma from "Him, and." Point
I 2, apply RC to "Divine grace." Point I 3, apply RC to "Divine
Father" and "Divine family." Point II, apply RC to "the Gospel."

- Page 132, same lesson, point II 2, apply RC to "Divine will" and
"Divine counsels." Point II 3, apply RC to "Gospel age" and
"Divine purpose." Point III, apply RC to "the Gospel." Point
III 1, apply RC to "the Word," "the Gospel," and "the Word"
(twice). Point III 2, apply RC to "Divine attestation."
Application ("Lessons"), each points 1, 2, and 3, apply RC to "the
Gospel."

- Page 133, same lesson, "Mystery" note, remove comma from
"salvation, if." "Spiritual Blessings" note, point I, apply RC to
"Divine operation." Point II, apply RC to "the Gospel."

- Page 134, same lesson, "Nature, Source" note, point II, apply RC
to "Divine nature"; remove comma from "will, and"; apply RC to
"Gospel holiness." Point VI, apply RC to "the Gospel." "Glory"
note, point I, apply RC to "Divine will."

- Page 135, same lesson, "Redemption" note, point I, apply RC to
"the Gospel." "Harmony" note, apply RC to "the Gospel" and "Divine
justice."

- Page 136, same lesson, same note, point III, apply RC to "Divine
grace." Point VII, apply RC to "the Gospel." Point XII, apply RC
to "the Gospel." "Mystery" note, point I 1, apply RC to "the
Gospel" (thrice); remove comma from "reason, and"; apply RC to
"Divine revelation" and "the Gospel." Point I 2, add comma to "us
yet."

- Page 137, same lesson, same note, point II 1, apply RC to "the
Gospel" and "the Word." Point II 3, apply RC to "the Gospel."
"Christ" note, apply RC to "Divine purpose."

- Page 138, same lesson, "Gospel" note, point I, apply RC to "the
Gospel." Point II, apply RC to "the Gospel." Point III, apply RC
to "the Gospel"; change subpoint indicators from parenthesised
Arabic numerals to Arabic numerals with periods, for consistency.
"Truth" note, point I, change subpoint indicators from
parenthesised Arabic numerals to Arabic numerals with periods, for
consistency; point I 4, apply RC to "Divine majesty." Point II,
apply RC to "Divine revelation."