THE PRACTICAL LIFE AND THE SPIRITUAL STRIFE As we have mentioned in the earlier chapters, the church is "the mystery of Christ", or she is "our life in Christ Jesus", where through it, the believer knows his position as a living member in the one Body of Christ, and can influence other members, although he is unique and is characterized by certain talents to build the community. The church life is not a philosophical thought, which we acquire, but rather an experience, which we live in private and public worship, in our behavior with others, in our family life, or in our everyday life at work. It is a gift of God through the cross, where we accept and live in unceasing struggle against the devil that fights the Crucified. 1. Family relations: Eph. 6: 1-4 2. Work relations: Eph. 6: 5-9 3. Spiritual Strife: Eph. 6: 10-20 4. Conclusion and apostolic blessing: Eph. 6: 21-24 1. Family Relations: Relations between parents and their children are discussed, where children are called to obey their parents in the Lord. He said: "Children, obey your parents in the Lord, for this is right. Honor your father and mother, which is the first commandment with promise: that it may be well with you and you may live long on the earth." (Eph. 6:1-3) The natural law inscribes this commandment on the heart, for the children feel they are naturally obligated to obey their parents, through the strong ties of flesh and blood, and the feelings of the children of how much their parents endure from sleeplessness and toil for their sake. The Mosaic Law confirmed this commandment (Ex. 20:12 & Deut. 5:16, 27:16). When man fails to obey this natural commandment, God has given it even more priority over sanctifying His Sabbath. He said, "Everyone of you shall revere his mother and his father, and keep My Sabbaths; I am the Lord your God." (Lev. 19: 3) He also severely threatened for disobeying this commandment: "And he who strikes his father or his mother shall surely be put to death." (Ex. 21:15) "And he who curses his father or his mother shall surely be put to death." (Ex. 21:17) "Cursed is the one who treats his father or his mother with contempt. And all the people shall say, 'Amen!' (Deut. 27:16) "Whoever curses his father or his mother, his lamp will be put out in deep darkness." (Prov. 20:20) "The eye that mocks his father, and scorns obedience to his mother, the ravens of the valley will pick it out…" (Prov. 30:17) Finally, God did not leave man to go through all these severe punishments, but the Only Begotten Son came as Substitute for all humanity, to declare His complete obedience to the Father, even to the point of death on the cross. (Phil. 2:8) He also submitted to His mother the Virgin Mary, His mother according to the flesh and to the Righteous Joseph who adopted Him (Luke 2:51), so He became a living example to us. “Is it possible that the teacher of virtue does not perform his duty toward her? He did not submit due to weakness but due to love.”] St. Ambrosios 202 “Obey your parents, following the example of your Bridegroom.” St. Jerome 203 “Let us learn to submit to our parents. The Lord Jesus submitted and became an example to all children to submit to their parents or their guardians if they are orphans. Since the Lord Jesus submitted to St. Mary and St. Joseph, shouldn't I submit to the bishop, whom God has appointed as my father? Shouldn't I submit to the priest chosen by the will of God.” Origen 204 “The world was subject to Christ, and Christ was subject to His parents.” St. Augustine 205 “This is a message written to a mother and her daughter, between whom a dispute arose. The Lord Jesus submitted to His parents; He revered His mother whom He was her Father. He honored His father, according to adoption, whom Christ Himself provided for! He knew that His mother carried Him in her womb, and His father carried Him in his arms. Truly, I do not rebuke the mother for she may be old or weak or lonely or have any other excuse, but I tell you O daughter, is the house of your mother, whom her womb was not small to bear you, smaller to accommodate you!” St. Jerome 206 St. Paul emphasizes that obeying our parents has to be in the Lord (Eph. 6:1). He means that obedience should not be blind, to cancel the personalities and thinking of the children, but in their submission, they discern what belongs to the Lord and what does not belong. For example, the parents cannot oblige the children to be atheist or to deny their faith. We have mentioned this point earlier when we discussed "Family love" 207, so we will just mention a few excerpts from the sayings of the Fathers: “If the father is a heretic or a gentile, we should not obey him (because it is against the Lord), for he does not command ‘in the Lord.’” St. John Chrysostom 208 “But you may say that I fear that they may get angry with me, especially those who are above me. Do all your effort not to anger them, so God does not get angry. You who are afraid to anger those who are older than you, look to see whether God is above those whom you are afraid to anger. By all means, do not anger them. Your father and mother are the first ones who are older than you. Since they have taught you righteousness and have brought you to Christ, listen to them and obey them. May they do not command anything that is against God, who is above them, so they may be obeyed. ◌ٍSurely a father shouldn’t get angry for giving preference to God in obedience, but when the father commands an order that does not conflict with God, then he should be obeyed, because to God, obeying the parents is a divine order.” St. Augustine 109 “The Bible commands us to obey our parents, but whoever loves them more than Christ, loses his soul.” St. Jerome 110 Additionally, many psychologists perceive that the Lord's talk with St. Mary when He said, "Why did you seek Me? Did you not know that I must be about My Father's business?" (Luke 2:49), is a statement that indicates a spiritual revolution in the concept of obedience in a constructive way. "…He was subject to them…" (Luke 2:51), through fulfilling His divine mission. Thus, the parents should support the child, through true spiritual love, but they should stay outside the scope of his life, and not impose their personalities on his life, so that the child may achieve God's plan in his life, and not become a copy of his parents. This issue will be discussed in more details in the second edition of the book "Family Love", emphasizing the different talents and abilities between fathers and children, through the harmony of love and unity in the Lord. Going back to the apostolic commandment to the children: "Honor your father and mother, which is the first commandment with promise; that it may be well with you and you may live long on the earth." (Eph. 6: 2,3) The way he addresses this issue is completely different than the way he addresses husbands and wives. Addressing husbands and wives, he talked in a divine language, which revealed the mystery of Christ declared on the cross, so everyone will practice his relationship with the other through the sacrificial divine love. However, talking here about obeying and honoring parents, he talks in a simple way, which is befitting to children. St. John Chrysostom said that he does not talk with them about the kingdom but he said: “He presented a short advice, for the children cannot listen to a long conversation; that is why St. Paul did not mention the topic of the kingdom, for it is hard for children to understand such topics. But he mentioned what little children would like to hear: ‘to live long on earth’” 211 St. Paul mentioned his commandment to the fathers: "And you fathers do not provoke your children to wrath, but bring them up in the training and admonition of the Lord." (Eph. 6:4) From the negative side, it is not appropriate that fathers provoke their children; and from the positive side, they have to train them in the Lord, that is, through the divine commandment and with a living Biblical thought. It is good that parents discipline their children, but before disciplining them, the heart should be widened with love, as St. Augustine said: “Mercy precedes rebuke, not anger. “212 “Do not provoke your children, as some parents do when they deprive their children of the inheritance or when they severely treat them as slaves and not as liberals.” St. John Chrysostom We care about our belongings for the sake of our children; however, we do not care for our children themselves! How rediculous is that?! Shape your son with righteousness, then he will receive all your belongings. But if he is not righteous, he will not benefit from all the wealth, meanwhile if he is righteous then poverty will do him no harm. “Let us not prevent them from doing what is acceptable, but from what is harmful. Let us not treat them as outcasts but as beloved children.” St. John Chrysostom 213 We shall discuss this point in more details in our book about "Family Love". 2. Work Relationships: Since the church is "life" lived in the Lord Jesus Christ declared through whorship in our family life, she also touches work relationships, which binds the employer with his employees and the master with his slaves. Since the relationship between the master and the slaves, in the apostolic age, was not governed by civil law, but the world gave the masters the right to use their slaves as cheap pieces of furniture without any human considerations. Some masters used to torture their slaves, without anyone defending them. That is why St. Paul addressed this issue, not on social basis but on spiritual level, where there is radical change in relationships from the roots and not through changing temporary laws, where masters and slaves meet under the shadow of one cross to enjoy one salvation and a common eternal inheritance. St. Paul said: "Bondservants, be obedient to those who are your masters according to the flesh, with fear and trembling, in sincerity of heart as to Christ; not with eye-service as men pleasers, but as bondservants of Christ doing the will of God from the heart, with goodwill doing service, as to the Lord, and not to men, knowing that whatever good anyone does, he will receive the same from the Lord, whether he is a slave or free." (Eph. 6: 5-8) We notice the following: First: The apostolic teaching did not revolt against specific social issues but rectified them with quietness, strength and effectiveness, without competing with the world. Since the society, at that time, created social classes, from slaves to masters, yet the apostle did not attack that, and did not ask the slaves to revolt. He asked them to solve that problem by winning the masters by the invisible inner love, by being sincere of heart and by true service from the heart to the Lord. This true service changes the master's heart from his oppression and unrighteousness, to taste the sweetness of the work of the Gospel in "the slaves"; hence the slaves become teachers by their good examples. St. Augustine said: “The apostolic teaching put the master above the slave, and the slave under the master, but Christ paid one price for both of them. Do not despise those who are under you, but diligently ask for the salvation of their souls.” 214 Second: St. Paul raised the status of the slaves. Since he asked them to obey their masters according to the flesh, yet he pointed their influence on the lives of their pagan masters, if they abide by the spirit. “Not only husbands, wives, children, but even slaves participate in the organizing of the house and its maintenance. St. Paul never ignored that social class, but he gave them a long speech, not a short one like the one he gave to the children. He did not promise them with temporal matters (like long life), but with eternal blessings. Since they are less honored than the children, but they are more noble in their thinking.” St. John Chrysostom 215 Third: The apostle is asking them to obey in fear and trembling, yet he is emphasizing that their slavery is not permanent, but it is temporary, according to the flesh, and it ends by the death of the body, where all will rise, without any discrimination, between master and slave. He emphasizes that their slavery is according to the flesh, but everyone, whether master or slave, submits to the slavery according to the spirit of the One God, master of all! “Since he stirred the wound of the soul (by remembering the slavery), yet, immediately, he lightened it. It seems as if he is telling them not to be sad because you are less than the wife and children, because slavery here is only by name. Being masters (according to the flesh) is short and temporary, because everything pertaining to the flesh is vanishing.” St. John Chrysostom 216 Fourth: Earlier, we mentioned the submission of the wife to her husband and that this does not mean that she is less in honor or she is not equal to the man, but rather it is submission of love and obedience to the Lord, so she carries the trait of Christ who obeyed to the point of death. We repeat here that the good servant does not see in St. Paul's commandment, "Bondservants, be obedient to those who are your masters according to the flesh, with fear and trembling, in sincerity of heart, as to Christ", (Eph. 6:5) humiliation and shame, but rather following the example of the Lord Jesus Christ Himself who became a servant for us! Through our membership in the body of Christ, the virtue of obedience and submission is elevated, so it becomes a sign of the fellowship with the Head, who though He is the Heavenly One, He became a servant, and this is considered glory and honor! “Since you have commanded the free to submit to one another in the fear of the Lord, as you have said, "Submitting to one another in the fear of God" (Eph. 5:21), and since you have commanded the wife to honor her husband and respect him, although they are both equal, it is more befitting for me to talk with a servant. This is not a sign of his lowly birth but rather a sign of his true nobility, for he knows how to be humble, meek and empty himself for his brother, so that a free person can serve another free person with more fear and trembling. He said, "In sincerity of heart". Truly he said that for one could serve with fear and trembling but with no good will. Many servants may cheat their masters in secret, but to remove this cheating, he said, ‘…In sincerity of heart, as to Christ, not with eye-service as men pleasers…’ (5-7) Look how many words he has used to put this good foundation!” St. John Chrysostom 217 Fifth: St. Paul emphasizes that this statement relates to the faithfulness of God's children, even if they are servants working for brutal masters, for they do not serve human beings but they serve the Lord. They do not care to please men, even if they were their masters, but they do it by their own free will to please God. Faithfulness is their nature regardless of the circumstances surrounding them and their position at work. “Do your work faithfully not against your will. He is urging anyone who is mistreated to still practice goodness (faithfulness at work), as a private act, which stems from one's free will. Whoever pleases men is not a servant of Christ. (Gal. 1:10) Practice it willingly, as a principle in your life and not grudgingly. If you do this, you are no more a servant as long as you do it as a principle, with good will, from the heart, and for Christ. This is the slavery, which the free St. Paul has experienced and glorified: ‘For we do not preach ourselves, but Christ Jesus the Lord, and ourselves your bondservants for Jesus' sake.’” (2 Cor. 4:5) St. John Chrysostom 218 Sixth: St. Paul stated the reward for the faithful servant saying, "Knowing that whatever good anyone does, he will receive the same from the Lord, whether he is a slave or free." (Eph. 6:8) The church history has chosen for us many living examples of this kind of people, for He did not forget the labor of love which servants have presented to their masters and they won them to Christ as brothers and eternal heirs! Many masters became disciples to their servants because of the servants' wide hearts full of God's love. They became un-shameful disciples! The church history presented many servants who became bishops and priests witnessing to the truth, and some became mother saints to whom virgins became their disciples, in the spirit of Biblical love. In conclusion, we can say that St. Paul attacked slavery from the inside, in its deep roots, by destroying its organization, if it had any. After he attacked slavery in its deep roots, he presents now a commandment to the believing masters: "And you masters, do the same things to them, giving up threatening, knowing that your own Master also is in heaven, and there is no partiality with Him." (Eph. 6:9) St. John Chrysostom commented on this apostolic statement saying: “‘do the same things to them’ What are these things? ‘Serving with good intention.’ In any case, he did not say ‘serve them’, but clearly he clarified the meaning, for the Lord Himself is Servant to his slave. What great Master to whom he is referring!” 219 St. John Chrysostom continued: “If a master is dealing with a servant, let him know that he also is a servant to the Master, and by the same measure you use, it will be measured back to you. (Matt. 7:2) It is more appropriate to be compassionate with his brother the servant, so the Lord may be compassionate toward him, lest he hears the voice, ‘You wicked servant! I forgave you all that debt because you begged me.’ (Matt. 18:32) God does not have partiality, He treats the master like the servant; if the master is compassionate toward the servant, then God is compassionate toward him, but if he uses threats, God uses the same method toward him. He said, ‘There is no partiality with Him.’ Do not think that God forgives you because all what you commit is the right of a servant. Truly the pagan laws, as human laws, discern between different kinds of transgressions. However, God's Law does not know that, for He offers His blessings to all, without partiality, and gives everyone his right. But probably someone may ask, what is this slavery? How did it start in the human race? I tell you that slavery is the fruit of greediness and barbarism, for we do not know that there were servants to Noah, Abel, or Sheth nor to those who came after them. You may say: ‘Well, but Abraham had servants.’ Yes, but he never exploited them as servants.” St. John Chrysostom 220 3. Spiritual Strife: He raised the status of the church by declaring her unity with the Lord Jesus, being His body. He clarified that it is a victorious life having surpassing characteristics, which are apparent in the lives of her children, whether in their worship or their family relationships or through their every day life. The Lord Jesus paid the price of this life, which is His life sacrificed for His love for us! This is what St. Paul very clearly confirmed in this epistle. Now before ending his epistle, he wanted to point our positive role as we are attacked very severely, not from people but from the devil. Establishing the church, as the kingdom of Christ, means destroying the kingdom of darkness, therefore he is addressing how the devil is attacking us and how we should be armed with weapons against all darkness so we may practice our growing church life. He said: "Finally, my brethren, be strong in the Lord and in the power of His might. Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places." (Eph. 6: 10-12) We notice the following: First: Since every believer knows his status in the church, whether he is a priest or a lay person, whether a husband or wife or a child or a father or a mother, whether a servant or a master, every member is unique and each has his specific commandment that suits his position, however, there is one general commandment which all the members, as members in the body of Christ, are required to follow which is: "…Be strong in the Lord and in the power of His might." (Eph. 6:10) All are brothers, being members in the one body, even if the priests carry certain spiritual fatherhood to their children in the Lord, and the fathers carry the fatherhood spirit toward their children, in the flesh or by adoption, so everyone carry a kind of brotherhood 221. Through this general brotherhood, all participate in one war against a common enemy who wants to destroy all. "…Be strong in the Lord…" (Eph. 6:10) Since he is about to conclude, he talks about the spiritual strife. Listen, he arms them and leads them to the spiritual war. No one can rob the other's job but each remains in his position. "…Be strong in the Lord and in the power of His might." (Eph. 6:10), meaning in the hope we have in the Lord and through His help to us. Put your trust in the Lord, then everything will become easy. "Put on the whole armor of God, that you may be able to stand against the wiles of the devil." (Eph. 6:11) He did not say against the attacks or enmities but against "the wiles". This enemy does not fight us openly and with simplicity, but through wiles. What does he mean by "wiles". He means by trickery…Satan does not suggest that we commit sin in its natural colors, but gives it other names using trickery and deception. Now the apostle stirs the spiritual soldiers to be watchful, clarifying that our spiritual strife is like a skillful war; for we wrestle not against an easy simple enemy, but rather we wrestle against a deceitful enemy. In the beginning, St. Paul stirred the disciples to realize how crafty Satan is, then about his nature and the number of his armies. He did not mention that to frighten the soldiers who were under him, but to make them enthusiastic, alert and watchful when they know his tricks. If he had mentioned how powerful the enemy is and stopped at that, then they would have been scared. But he mentioned the capability of victory over such an enemy, thus stirring in them the spirit of courage, as much as he showed the power of the enemy, as much as he inflamed the soldiers for spiritual strife. "For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places. (Eph. 6:12) “Since he talked about how fierce the enemy is, then he added that he robs us from great blessings. What is this? This war takes place in the heavenly places, for it is not a conflict for riches or glory, but to enslave us. There is no way to reconcile as long as we are in this war. The war becomes fierce when it is for an important cause. The word ‘in the heavenly places’ means for the sake of heavenly matters. The enemy does not win anything by overcoming us but he wants to rob us of our glory. The devil exerts every effort to expel us from heaven.” St.John Chrysostom 222 Second: St. John Chrysostom explained the term "the rulers of this world". “Thus they are called not because they have authority over the world, but because the Bible is used to address evil behavior as ‘the world’, as the Lord Jesus said, ‘They are not of the world just as I am not of the world.’ (John 17:16) What does this mean? Were they not of the world? Didn't they have bodies? Were they not among those of the world? One more time, He said, ‘The world cannot hate you, but it hates Me…’ (John 7:7) What he means by the world is the evil people, for the evil spirits have authority over them.” 123 St. Paul is clarifying here that our war is not against any person, but rather it is against Satan the enemy of all human race. St. Augustine said: “Our wrestling is not against humans, whom we see that they hate us, for they are tools used by others; they are tools in the hands of others.” 224 Third: The true enemies are invisible, and we gain victory over them through real struggle. St. Augustine said: “The saints gain victory over the invisible enemies through tangible matters.” 225 Fourth: It is obvious from St. Paul's words that the war is not only severe, but because the devil has the biggest part of it for he does not sleep nor slumber, then the war is continuous and perpetual against all believers. St. Jerome said: “Does anyone think that we are safe, and is it correct that we sleep and do not struggle just because we received the baptism?” 226 Fifth: St. Paul presented us spiritual weapons with which each believer should arm himself to obtain victory, saying: "Therefore, take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand." (Eph. 6:13) These weapons are truly spiritual. St. Ambrosios said: “We should not think of physical weapons, but of the ones which are mighty before God.” 227 The essence of the weapon itself is the presence of the Lord Jesus inside us. He is the One who conquered the devil, and He remains conquering inside us. The Lord Jesus Himself is our sword and our victory over Satan and all his armies. “There is defense for our salvation as long as Christ exists.” St. Ambrosios 228 “Our weapon is the Lord Jesus.” St. Augustine 229 “We do not ignore that all spirits are not equally severe, active and deceptive. The weak spirits attack the beginners and weak. If the weak spirits are defeated, then the stronger ones come to attack the soldiers of Christ. It is hard for one to fight with his own strength, for none of the saints can match the deception of the strong enemies or can endure their brutality unless the Lord Jesus, the Chief of the wrestlers, defeats them and with the temptation makes the way of escape, that you may be able to bear it. (1 Cor. 10: 13)” Father Sirinos 230 Sixth: St. Paul, asking us to resist in the evil day, that is during the bitter temptations, it is befitting for us to continue our struggle until our full victory is declared. He said, "…And having done all, to stand." (Eph. 6:13) With every temptation, we struggle so we may grow and our abiding in Him is achieved. The enemy continues to fight us and we continue to struggle, until the kingdom of Satan is destroyed and the kingdom of God abides in us. “The spirits fall in sorrow, and since they want our destruction, they are destroyed; but their defeat does not mean that they will not come back to attack us. When they fail in attacking us, we say: ‘Let them be ashamed and confounded who seek my life; Let them be turned back and confused who desire my hurt’ (Ps. 70:2) Also, Jeremiah said, ‘Let them be ashamed who persecute me, but do not let me be put to shame; let them be dismayed, but do not let me be dismayed. Bring on them the day of doom, and destroy them with double destruction!’ (Jer. 17:18) No one doubts that once we conquer them we destroy them with double destruction.” Father Sirinos 231 “My brothers, I know that these sufferings which we accept for Christ’s sake do not destroy us but rather help us.” St. Ambrosios 232 "…That you may be able to withstand in the evil day, and having done all, to stand." (Eph. 6:13) What he means by the evil day is our present life, for he also calls it "…this present evil age…" (Gal. 1:4), and that is because of the evil that is committed in it. He said, "having done all", that is, all the lust and evil desires and all what worry us. He does not talk about just committing them but having done all, meaning after mortifying our sins, we stand and abide in Him. Many fall after they are victorious, however, we have to stand and abide in Him after we become victorious. An enemy may be beaten, but he may rise again, if we do not abide in the Lord. If the spiritual enemies arise once more, they may fall if we abide in the Lord. If we are not shaken, the enemy cannot rise again. "Put on the whole armor of God” (Eph. 6:11). See how he removes all fear. If it is possible that after we have done all, we abide in the Lord, then the enemy, no matter how strong, will not create in us fear but rather makes us continuously on the alert. "…That you may be able to withstand in the evil day…" (Eph. 6:13) He encourages them by telling them that it is a short day (an evil day). This matter requires steadfastness then the victory will take place.” St. John Chrysostom 233 Seventh: Since St. Paul declared the true spiritual battle and demonstrated who our enemy is and how he is deceiving, he inflamed our hearts to yearn for the triumph and to abide in the Lord, through our passing this present life as one short day. Now, he is portraying the spiritual weapons to protect us from all the tricks of the enemy. These spiritual weapons are: A. "Stand therefore, having girded your waist with truth," (Eph. 6:14) He started by saying "stand", and standing steadfast in itself is a basic ingredient in strife, even in temporal matters, for it represents a weapon with which one should arm himself. Without being steadfast, man falls in despair and is defeated before any difficulty and does not achieve his goal. St. John Chrysostom commented on the word "stand" by saying: “The first feature of that spiritual battle is to know how to be steadfast, for many things depend on that. Often he mentioned being steadfast, for he said, ‘Watch, stand fast…’ (1 Cor. 16:13) Also, ‘…So stand fast in the Lord.’ (Phil. 4:1) ‘Therefore let him who thinks he stands take heed lest he fall.’ (1 Cor. 10:12) ‘…And having done all, to stand.’ (Eph. 6:13) No doubt he does not mean to be steadfast in any way, but in the correct way. Many who have experiences in wars know how to be steadfast in the main center. In the case of the wrestlers, the trainer asks the players to be steadfast. How about in wars and military matters! The one who is steadfast is usually straightforward and does not stand in laziness nor lean on anything. Being steadfast is declared by being straightforward, for those who are straightforward are steadfast. But those who are not steadfast cannot be abiding by truth or well organized. A luxurious person, a lustful man or a lover of money cannot be straightforward. Whoever is steadfast, as if getting this steadfastness from a private fountain, makes all his strife easy.” 234 "Having girded your waist with truth" carries a symbolic meaning. The Roman soldier used to gird his waist with a leather belt with iron plates. The soldier girds himself as a sign of being ready to enter into battle. From one aspect, it gives firmness to his back, as well as helping him to be swift in movement, so his clothes will not hinder him. Also, it is used to protect some parts of his body. Many fathers relate that the waist refers to the bodily lust, and girding it with belt refers to controlling the lust or being chaste. What supports us in our chastity is rejecting the vanities and accepting "the truth" that is the Lord Jesus Christ, the source of our purity and chastity. That is why St. Paul said: "Girding your waist with truth". Christ, the Truth controls our bodies and sanctifies it so that we may struggle for the kingdom instead of being occupied with the cares of the world. St. John Chrysostom said: “If we gird ourselves with the truth, then no one can conquer us. Whoever seeks the truth will never fall to the earth.’ 235 B. "Having put on the breastplate of righteousness" (Eph. 6:14) The Crucified Christ is the truth with whom we should gird ourselves so we may overcome the lust of the flesh and conquer all the vain philosophies, which occupy the mind, but it is incapable of presenting a chaste life in the Lord. He is also our "righteousness" whom we put on as the breastplate, which protects us from all the attacks of the sword and killing arrows. The Roman breastplate extended from the neck to the ankle and was made from metal, which protects the soldier from all the attacks of the enemy. “As the breastplate cannot be poked, so in the same manner, righteousness. What he means by righteousness is the universal, virtuous life. No one can conquer this kind of life. One may hurt it, but no one can poke it, not even the devil. He is saying to let righteousness abide in the breast, and Christ said, ‘Blessed are those who hunger and thirst for righteousness, for they shall be filled.’ (Matt. 5:6) Thus, he becomes steadfast and strong as if putting on a breastplate.” St. John Chrysostom 236 C. "And having shod your feet with the preparation of the gospel of peace." (Eph. 6:15) The believer has to arm himself with spiritual weapons, which touch all of his body, even to his feet. St. Kibrianos said: “My beloved brothers, let us arm ourselves with all our strength and be ready for the battle with an undefiled mind, straight faith and serious courage. Let the soldiers go to the battle prepared for them; let them be armed, even those who fell, so they may return to win what they have lost…” 237 Since the belt qualifies the soldier for movement without stumbling, then shoes are important to run swiftly in time of war and to protect him from slipping, and for climbing the mountains where military shoes were carrying prominent nails for protection. We cannot swiftly walk amidst the battle, which the enemy stirs against us unless the gospel of peace protects our spiritual feet so we may walk according to His will and gospel. While the enemy is attacking us, we shod our feet with the gospel of peace. St. John Chrysostom said: “Fighting the evil spirits requires the gospel of peace. Fighting against them ends the war, that is, the war between God and us. When we are in war against the devil, we are in peace with God. Therefore, do not be afraid, my beloved, it is "the gospel", that is, the good news, which grants victory.” 238 D. "Above all, taking the shield of faith with which you will be able to quench all the fiery darts of the wicked one." (Eph. 6:16) Since the enemy does not stop shooting his arrows, not only the metal ones, but also the fiery ones to kill the soul, then the faith is the shield, which destroys these arrows and puts out its flames. St. John Chrysostom said: “As the shield is put to cover the whole body as a guard, so is the faith to which everything is submitted. No one can attack this shield. Listen to what the Lord Jesus says to His disciples, ‘…For assuredly, I say to you, if you have faith as a mustard seed, you will say to this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you.’ (Matt. 17:20) He means also by the flaming evil arrows the temptations and the evil desires. Being "flaming" is a trait of these desires. Since the faith can dominate the evil spirits, then moreover, it can dominate the lusts of the soul.” 239 E. "And take the helmet of salvation, and the sword of the spirit, which is the word of God." (Eph. 6:17) Since the helmet protects the head, then being occupied with the salvation and our hope in freeing ourselves from the coming punishments and enjoying the heavenly inheritance is the spiritual helmet which protects our head, which is our faith in the Lord Christ, the Head. The sword of the spirit, which we hold unto, is the word of God. We can fight with it so we can differentiate between what is God's and what is not. With it we can uproot all evil inside us and cast it outside. The word of God is like the sword, which wounds but in the same time it heals! Father Benofios perceives that this sword, the word of God, has to shed the blood, the blood of our sins which lives in us, for without shedding of blood, there is no forgiveness of sins (Heb. 9:22) It was written in the book of Jeremiah, "…Cursed is he who keeps back his sword from blood." (Jer. 48: 10) As if the believer does not stop from killing every sin, whether in his heart or mind or feelings, by the commandment until he is all sanctified in the Lord. St. John Chrysostom said that with this spiritual sword, we could kill the head of the serpent.241 F. "Praying always with all prayer and supplication in the Spirit, being watchful to this end with all perseverance and supplication for all the saints." (Eph. 6:18) He concludes his talk about the spiritual weapons with prayer, not because it is the least important but to confirm it in the mind. All the previous weapons are divine gifts, which we cannot enjoy without prayer. So he concludes by opening the door with which we obtain all the weapons to attack Satan and all his traps. Since God talking with us (the word of God) is the spiritual weapon with which we destroy all the evil, which attacks the inside, then our talking with Him (prayer) is our support to obtain divine help through continuous struggle. “He is not afraid of the devil's temptations, for he is armed, form head to toe, with the weapons which St. Paul has mentioned. He listens to God by reading the word of God and talks to God by praying. In summary, the devil will attack him but Christ will defend him.” From his ascetic friend Bonsios ‘Through strict fasting and vigil (in prayer), we can put off the fiery arrows of the devil.’ St. Jerome 242 G. Group spiritual struggle: St. Paul concluded his talk about the strife against the devil by revealing a very important church and Biblical aspect, which is the devil fights each member individually, yet all his armies or all the evil spirits work together against the kingdom of Christ. Therefore, we should not fight the devil by ourselves but as a holy community. Truly it is an inner battle, which touches our personal relationship with God through our unity with each other. That is why St. Paul is emphasizing continuous vigil and supplications for all the saints. So everyone is asking with one spirit, so he feels that he is not away from his brothers. Let us ask that others pray for us so God may support us. And let us pray for our brothers as a sign of our fellowship with them, our love to them and our unity in the spirit. St. Paul who was selected from the womb for missionary service and whom God called publicly on the road to Damascus and who received abundant gifts, feels the need for the prayers of the people for him so God may support him, not only in his spiritual strife but in his mission with the Gospel. He says, "And for me, that utterance may be given to me, that I may open my mouth boldly to make known the mystery of the gospel, for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak." (19,20) Since his chains intercede for him as a faithful ambassador who endured sufferings for the sake of the gospel, yet he was in dire need for the intercessions of the church to fulfill his message without any obstacles. That is why the church is used to pray for the patriarch, the bishops, priests, deacons, and all the ministers. Also, the pope the patriarch and all the ministers pray for the entire congregation. Truly, in our strife, we need mutual prayers! St. John Chrysostom commented on this verse by saying: “Prayers are capable of performing miracles.” 243 4. Conclusion and the apostolic blessing: St. Paul concluded his epistle by the following: First: He is sending Tychicus not only to deliver the epistle but as an eyewitness to comfort them about his condition in prison, that God is using him for the building of the kingdom and missionary work, so their hearts may be comforted. Sending the faithful servant, Tychicus, they hear the word of God through him for their edification. He says, "But that you also may know my affairs and how I am doing, Tychicus, a beloved brother and faithful minister in the Lord will make all things known to you; whom I have sent to you for this purpose that you may know our affairs, and that he may comfort your hearts." (Eph. 6:21, 22) Second: He concludes by the apostolic blessing: "Peace to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. Grace be with all those who love our Lord Jesus Christ in sincerity. Amen." (Eph. 6: 23, 24) Since he wrote the epistle about the church that is in essence "peace with God and the brothers, love stemming from God and the Lord Jesus Christ, and grace presented to", therefore the blessing came to be in harmony with the essence of the epistle. “He prayed for them asking for ‘peace, love, and faith’. He uttered well, for he did not want them to look at love by itself but mingled with faith. Where there is peace, there is love, and where there is love, there is also peace. ‘With faith’, for without it, love cannot reach anywhere, moreover, it does not exist. ‘In sincerity’, he means ‘purity’ or ‘for the sake of undefiled matters’, that is, not for riches, glory, nor incorruptible treasures, but ‘in sincerity’ that is through virtue, for every sin is evil.” St. John Chrysostom 244 This is a simplified picture of the main features of this living epistle, which declares our membership in the body of the Lord Christ and our enjoyment with the fellowship of His life and attributes in every act, whether hidden or apparent, even in our struggle against the powers of the darkness, until we attain our incorruptible and undefiled inheritance.
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