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‘Don’t you know there’s a war on?’  That’s a question that will be asked when someone is behaving in a way that is totally inappropriate for the demands of a war situation.  Things that could be done in normal times may have to be laid aside.  There are now other priorities.  War changes every aspect of life.  Many today have never experienced a war, yet for Christians, there is actually a war on every day.  We consider now Ephesians 6:10-13 Spiritual warfare.

1. Making your preparations

Paul’s basic assumption is that Christians are involved in a spiritual battle.  A battle is raging, and Christians face many enemies.  Many examples occur in Paul’s ministry – Jewish opposition to the gospel, his ‘thorn’ (2 Corinthians 12:7), imprisonment, wrestling with temptation (Romans 7).  We are not left to manage as best we can with our own resources.  God supplies ‘all your need’ (Philippians 4:19).  For our battle the primary need is strength, hence ‘be strengthened in the Lord’ (v10, lit).  We can be sure of receiving enough strength because of the Lord’s ‘mighty power’ (see Psalm 144:1-2).  The command is continuous – daily appropriation of strength since the opposition is unrelenting.  Paul’s description of ‘the whole armour of God’ (v11) probably draws on his experience of the guards in prison.  God makes full provision, but we have the responsibility to ‘Put on’ the armour.  Failing to use the resources he gives guarantees defeat in battle.

2. Knowing your enemy

If we know what to expect of our enemy, we will be better able to defend ourselves and counterattack.  The enemy is chiefly ‘the devil’ (v11) the leader of the spiritual powers opposed to God.  Paul’s description shows this is a powerful enemy (v12) who must be taken seriously.  The powers are at work blinding the hearts and minds of people.  They operate in ‘heavenly places’ – the spiritual realm, not God’s dwelling.  Sinners are in bondage to the powers of evil.  The battle is spiritual – ‘not against flesh and blood’ – but that does not mean people are not involved, as individuals, nations and organisations opposing the Lord and his people (note John 15:18 ‘hated me first’).  We have a cunning enemy who employs ‘schemes’, often not attacking openly and directly.  He mixes truth with error (Genesis 3), misquotes Scripture (Matthew 4).  We need to be alert and seek God’s wisdom to perceive attacks.

3. Standing your ground

Paul’s description of the enemy might cause us to lose heart, since on our own we could not win.  We must not forget God’s ‘mighty power’ (v10|), that raised Christ from the dead (1:19-20).  The devil and his hosts are defeated enemies.  We are again exhorted in v13 to ‘put on the full armour’, otherwise we will suffer defeat.  We need to be ready ‘when the day of evil comes’.  It comes in different ways for each of us.  If we are clothed with the armour, we will ‘be able to stand your ground’ (v13).  We will be able to offer effective resistance and the devil will flee (James 4:7).  We will still be standing at our post when the onslaught abates.  All the glory of victory belongs to the Lord.  We need not live in defeat.

Some of the statements made by James, taken out of context, have given many Christians cause for concern.  Sometimes he appears to give good works a place in our justification before God, yet Paul shows that justification is by faith alone.  Is there a contradiction?  Luther, for example, tended to write off James’ letter.  To discover the truth of the matter we consider James 2:17 Faith and works in harmony.

1. Dead faith

In v14-26 James uses ‘faith’ in 2 senses: there is the faith which some claim, but which is unaccompanied by works, and saving faith which is always accompanied by works.  The ‘faith’ of v14 is a dead faith which has 2 characteristics:

            (i). Ineffective manward.  An example is one’s attitude to a Christian in need.  This person can use pious, high-sounding phrases (v15-16) which are in fact a hollow mockery.  There is no effort to provide help.  The attitude of such a person is a sustained and deliberate failure of love.  He claims he has faith and belongs to the people of God yet recognises no obligation to care for them.  James’ conclusion is ‘what good is it?’ (v16).  This is not real faith.  If real faith is present, we will not be able to contemplate need yet remain unmoved.

            (ii). Ineffective Godward.  The deficiency of this faith is shown in its full seriousness in v19.  We see a fully orthodox confession of truth – ‘You believe that there is one God’, yet this is no more than intellectual conviction, at best.  It is a shock to realise the company this man is in – ‘Even the demons believe that’.  They know that one true God exists, but they are devoid of trust in him.  This is not saving faith and their only response is terror.  Such faith is not really faith at all – it is dead.  Faith that does not result in works is spurious and deceptive and cannot give peace with God.  In living religion faith and works cannot be separated.

2. Living faith

James in no way undermines the place of faith in salvation (e.g. 2:1).  His concern is to show the nature of the faith that saves, a faith that always results in action.  Such faith is:

            (i). Effective Godward.  James uses the illustration of Abraham (v23), who showed his faith by his works (see Genesis 22).  The sacrifice of Isaac was the ultimate test of faith.  His actions proved what God already knew – Genesis 22:12.  By works faith is strengthened and brought to maturity – ‘his faith was made complete by what he did’ (v22).  Living faith results in a life of active consecration, shown in obedience to God that holds nothing back.

            (ii). Effective manward.  Living faith also holds nothing back from caring for human need.  The illustration is provided by Rahab who protected the Israelite spies from certain death (Joshua 2).  Her action resulted from her faith, which reached out in costly compassion.  The one who has faith will not shirk responsibility before God for others.  The physical and spiritual needs of others will move us, and not only the needs of believers (Galatians 6:10).  Only such living faith can save a sinner.  Here is a way to test the reality of our own faith.

Why would Christians sing the Psalms in worship?  The only satisfactory answer is that these are songs about Christ that God has commanded us to sing.  Note Jesus’ comment in Luke 24:44 – the Psalms find their fulfilment in him.  Many things about the person and work of the Messiah are found in the psalms.  In Luke 1:32-33 we read, ‘The Lord God will give him the throne of his father David and he will reign over the house of Jacob’.  We therefore consider Psalm 72:1-20 The Glorious King.

1. A righteous reign (v1-7)

Note ‘Of Solomon’ – most likely indicating that he is the author.  Only Christ’s reign fulfils these hopes.  The key words at the beginning are ‘justice…righteousness’ (v1,2).  The King’s reign will reflect the character of God.  Such is the reign of Christ.  His saving work would ‘fulfil all righteousness’ (Matthew 3:15).  The result of his righteous and just reign is ‘prosperity’ (v3) – a life that flourishes under Christ.  He defends ‘the afflicted…the needy’ (v4) and liberates from sin, death, and Satan.  Like refreshing rain (v6) he gives ‘life to the full’ (John 10:10).

2. A universal reign (v8-11)

The dominion of King Jesus is truly universal.  The language of v8 recalls that applied to the Promised Land (Exodus 23:31).  The nations are brought under his sway (v9-10).  King Jesus could say that ‘All authority in heaven and on earth has been given to me’ (Matthew 28:20).  He saves people from all nations (Revelation 7:9).  The glorious prospect is that ‘every knee should bow’ (Philippians 2:10).

3. A gracious reign (v12-14)

The special focus of the King’s reign is those despised in the world’s eyes – ‘needy…afflicted…weak’ (v12-13).  He delivers from this-world ‘oppression and violence’ (there is much in the Prophets about this), but chiefly from the spiritual forces that hold us in bondage.  His victory at the cross brings true freedom.  We can contribute nothing to our deliverance – it is entirely by grace (Ephesians 2:8).  He puts value on us.

4. An eternal reign (v15-17)

His reign is unending.  Note v15 ‘Long may he live’ – King Jesus is ‘alive for ever and ever’ (Revelation 1:18) and is the source of eternal life for us (John 14:19).  This results in fruitful, blessed lives (v16), bearing the ‘fruit of the Spirit’ (Galatians 5:22-23).

5. Doxology (v18-20)

The fitting conclusion to Book 2 of the Psalms is v20 (part of the inspired text).  There is an outburst of heartfelt praise in v18-19.  This is how believers are to respond to the King’s saving grace.  We praise his ‘glorious name’.  Make sure you belong to him.

We very easily romanticise the shepherds of biblical times, but their lives were hard and dangerous, and they were often disreputable characters at the bottom of society.  Yet it is to men like this that the Lord granted a great revelation of the coming of Christ into the world.

1. Saviour

Throughout the OT the Lord is shown to be a God who saves, e.g. in delivering Israel from Egypt, but especially in providing salvation from sin (Ezekiel 36:25).  Salvation is God’s work.  When the angels announce that the Saviour is present on earth in the form of a human baby, they are telling us that God himself is present.  ‘Immanuel’ (Isaiah 7:14) means ‘God with us’.  In this Saviour God is present in a new way, sharing our nature (John 1:14).  He has come ‘to save sinners’ (1 Timothy 1:15).  What is the nature of this salvation?  The Gospels show that Jesus is concerned for the whole person – healing the sick and forgiving sin.  He does both for the man in Mark 2:1ff.  The miracles are signs of his identity and the work he came to do.  The healings point to a day when sickness and death will be no more.  He performs a work of re-creation (2 Corinthians 5:17).  The first step is the forgiveness of sin – Matthew 1:21. Unless our spiritual condition is addressed, the other aspects of our transformation are impossible.  Our deepest need is salvation from sin.  Jesus has come so that we may have life to the full (John 10:10).

2. Christ

‘Christ’ = ‘Messiah’ = ‘Anointed One’.  Jews were looking forward eagerly to the coming of the Messiah and the angels bring the news that he has come, but not the kind of Messiah many hoped for.  The OT speaks of 3 anointings that tell us about Christ’s work:

            (i) Prophet.  Prophets were (occasionally) anointed, e.g. Elisha (1 Kings 19:16).  Prophets brought God’s word of revelation, a task accomplished fully and finally in Christ (Hebrews 1:2).  Through him and his appointed apostles we have God’s final word to us.

            (ii) Priest.  All priests were anointed (Exodus 29).  The priest’s main task was to offer sacrifices, especially the High Priest’s taking the blood of atonement into the Most Holy Place once a year (Hebrews 9:7).  Jesus was both priest and offering (Hebrews 9:12).  He actually accomplished what the animal sacrifices symbolised.  He dealt with the sins of his people by taking the burden upon himself (2 Corinthians 5:21).

            (iii) King.  As anointed king he is ‘Lord’ –

3. Lord

Though often merely a polite form of address, on occasions ‘Lord’ has a deeper meaning, translating the OT covenant name of God, e.g. in Thomas’ confession in John 20:28.  In Jesus the kingdom of God has come in a new way because the King himself is present (Mark 1:15; Luke 11:20).  A royal Messiah has come to save his people.  As eternal Son he was always Lord.  Now, as incarnate Son, crucified and risen, he wields universal power (Matthew 28:18; Ephesians 1:22).  He presently reigns and will return in royal glory to judge the world and complete the salvation of his people.  All will confess ‘Jesus is Lord’ (Philippians 2:11).

Our new life in Christ is to be lived out in the everyday realities of a fallen world – it is not a passport to an easy and gentle passage through this world.  The Lord warned his people that there would come testing times, but promised grace for whatever his providence brings us.  Two important areas of life which are transformed by grace are family and work.  We consider now Ephesians 6:1-9 Honouring God in family and work.

1. Patterns for family life

            (a).  Children.  Paul gives a simple, direct command – ‘obey your parents’ (v1), and then adds a further explanation – ‘in the Lord’.  Obedience is to be shaped and governed by the will of God revealed in Scripture.  Our motivation flows first from our relationship with the Lord – our desire to serve him is expressed in obedience to parents.  Paul assumes that children will be present in the congregation.  Status as a ‘child’ is probably best taken as the time of dependency on parents.  The time for obeying passes, but the command to ‘honour’ continues.  Paul reinforces his call with reference to the 5^th Commandment (Exodus 20:12).  There is an extra incentive to obey – ‘with a promise’.  Long life is promised ‘as far as it shall serve for God’s glory and their own good’ (Shorter Catechism Q66).  There is one limit – ‘We must obey God rather than men’ (Acts 5:29), when we are sure that there is a conflict.

            (b).  Parents.  The command is addressed to ‘fathers’ (v4), as those primarily responsible, but mothers too are included.  The call is, ‘do not exasperate your children’ (see also Colossians 3:21).  This can be done in many ways, including undervaluing and belittling children.  Abuse of various kinds is possible even in Christian homes.  There must be a relationship of loving concern – ‘bring them up in the training and instruction of the Lord’.  The truth is to be taught and also lived out, as an example to covenant children.

2. Patterns for working life

            (a).  Employees.  The command to ‘slaves’ (v5) can be applied to the modern working situation.  Note ‘obey your earthly masters’ – fulfilling our responsibilities as exemplary workers.  This is not to be done grudgingly – ‘with respect and fear, and with sincerity of heart’.  There is godly motivation for Christians – ‘just as you would obey Christ’ (v7).  Work is service for the Lord.  The Lord accords dignity to work for his glory.  Such work is never wasted – ‘the Lord will reward everyone for whatever good he does’ (v8) – note also ‘not in vain’ (1 Corinthians 15:58).  He will reward in his way, not necessarily materially.

            (b).  Employers.  Responsibilities are again mutual.  ‘And masters, treat your slaves in the same way’ (v9).  Slaves were to be treated well – a radical concept in a world where slaves were property at the master’s disposal.  The Christian ethic is often at odds with the view of the world.  ‘Do not threaten them’ – industrial relations often become a contest of who can produce the most convincing threat.  Christian employers are to be willing to be different, but not easily manipulated.  If tempted to abuse his workers, a Christian employer must remember ‘that he who is both their Master and yours is in heaven’.  He has a high motive for showing fairness.  Here are sound principles for healthy working relationships.

The institution of marriage, not for the first time, is under attack.  In the opinion of some it is outdated, irrelevant, even oppressive.  Whatever the Bible teaches, it is regarded as misguided or perhaps dangerous, legitimising domestic abuse.  Others react by asserting a pattern for marriage that appeals to the Bible yet introduces structures that owe more to culture than to the Word of God.  We consider now Ephesians 5:22-33 Reflecting Christ and the church.

1. God’s pattern for Christian wives

The command of v22 is one which gives some women great problems – ‘Wives, submit to your own husbands’.  Note that it is not a command that every woman should submit to every man.  Paul is accused of saying that women are inferior, reflecting the male-dominated culture of his day, an outlook we should have left behind.  However, we cannot take this path if we believe the Bible is ‘God-breathed’ (2 Timothy 3:16).  Note that Paul gives a theological foundation for his command.  Marriage is designed by God to reflect the relationship between Christ and his church (not the other way round).

The key issue is headship – ‘as Christ is head of the church’ (v23).  The term ‘head’ has clear implications of authority – ‘as the church is subject to Christ’ (v24).  There is something in the fallen human heart that resists submission, but in the case of marriage that is often because of a misunderstanding of the concept.  Note regarding Christ ‘he himself is the Saviour of the body’ – a context of love and self-sacrifice.  The church renders loving and willing obedience – preparing her as a bride, ‘holy and blameless’ (v27).  This does not imply inferiority – a wise husband will draw on her gifts and wisdom as much as possible.

2. God’s pattern for Christian husbands

Much more advice is given to husbands – marriage is not to be thought of solely in terms of the wife’s submission.  Paul commands, ‘Husbands, love your wives’ (v25), and gives an awesome explanation – ‘as Christ also loved the church’.  Immediately husbands should recognise their total dependence on grace – no man alone can match this standard.  Again we see the divine pattern, reflecting Christ and the church – ‘gave himself up for her’.  The whole process of salvation in Christ is traced in v26-27, leading to glorification.

Thus the kind of love the Lord requires is sacrificial love, that puts the wife and her welfare first.  Such love prevents headship becoming selfish or tyrannical.  It prevents the husband thinking of marriage primarily in terms of what he can get, rather than what he can give.  His aim will always be to establish a marriage that reflects Christ and the church.  It is indeed ‘a profound mystery’ (v32).  This is a love that is purposeful.  Christ had a definite goal in mind for the church, preparing her as a bride, ‘holy and blameless’ (v27).  A husband’s love is likewise to be purposeful, aiming to her gifts and to help her grow in the likeness of Christ.  The illustration in v28-30 is the husband’s care for his own body – ‘feeds and cares for it’.  Quoting Genesis 2:24 Paul shows the wife is part of the husband’s body, to be lovingly nurtured.  If marriage is in God’s plan, it is a great privilege and a great responsibility.  The fulfilling of one’s responsibilities does not depend on the other fulfilling theirs.