The Forty Eighth Sermon, the Sixth on the Sixth Chapter - Ephesians 6:20-24

"For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak. But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things: Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts. Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. Grace be with all them that love our Lord Jesus Christ in sincerity. Amen." - Ephesians 6:20-24

This morning, we discussed the importance of praying for one another and the resulting benefit, namely, that every member of the Church, being part of the Body of Christ, can rest assured that the entire Church is praying for them. It is a collective effort, and it signifies that both Jesus Christ and all His followers are united in prayer, with the understanding that they are entirely dependent on God.

However, we must also note that when Paul asks for prayers from the Church, he is not primarily concerned with his own physical well-being but with a much more significant matter. He is more focused on fulfilling the responsibilities and duties entrusted to him. When someone is sick or facing difficulties in the world, it is natural to cry out for help and seek assistance from others. In such situations, we expect everyone to come to our aid, driven by our natural concern for the well-being of our bodies.

Yet, when it comes to serving God, individuals often believe they can manage without the help of others. However, Paul's example here indicates that he does not consider himself self-sufficient to carry out his duty of preaching the gospel without divine assistance. Therefore, he requests the prayers of the Church. Furthermore, he demonstrates that he values the advancement and execution of God's Word more highly than his own life, despite being imprisoned and facing the constant threat of death.

In this text, St. Paul is in prison, facing dire circumstances and the daily expectation of death. However, his primary concern is not his own life but the promotion and fulfillment of God's Word. He would rather die than be negligent in fulfilling the task assigned to him. This is the main lesson we should draw from this text.

In the Epistle to the Thessalonians, he provides additional insight into why he desires to be delivered from the wicked and unfaithful individuals who continuously plot against him and why he considers his life valuable. Nevertheless, he never places his own interests before the duty he has towards God, particularly in serving the Church by faithfully preaching the gospel.

Therefore, if the Lord assigns us any task, whatever it may be, we should first recognise our limitations and acknowledge our need for God's support. We should not rely on our own strength or wisdom but realise that God must sustain us. Just as St. Paul commended himself to the prayers of all the members of the Body of Christ, it is reasonable for us to mutually pray for others as well.

Finally, while it is appropriate to seek prayers from others when we are sick or facing adversity, we must not become so attached to this world and our transient lives that we cry out for help in times of need while neglecting what is of greater importance, namely, the advancement of God's kingdom and the glorification of His name.

Therefore, let us learn to be mindful of our way of life, ensuring above all else that God is glorified through our actions, whether in life or in death. The Apostle Paul sets an example for us in his letter to the Philippians. You can see what we need to remember first and foremost. He explicitly states that he desires to be given the ability to open his mouth, which means God should grant him the courage and conviction to preach the gospel freely and openly. He should not hold back but boldly proclaim the grace of our Lord Jesus Christ and the countless benefits He has brought us. That's what "opening of his mouth" signifies.

Experience has shown that this request for an "opened mouth" was not without reason. Many who profess to preach the gospel often refrain from speaking openly or fearlessly about it. They may utter a few words but disguise the truth, speaking with such timidity that their message becomes unclear. Rather than boldly proclaiming who our Lord Jesus Christ is, the nature of true religion, and the concepts of faith and repentance, they touch on these topics briefly. They hesitate to delve deep and explore them thoroughly.

God's true servants must follow St. Paul's advice to Timothy, that they should not have a timid and fearful spirit but boldly pursue their calling. They must rise above the world's concerns and maintain unwavering confidence, even in the face of difficult battles and the enmity of many who oppose them. They should freely and fearlessly proclaim the grace of our Lord Jesus Christ. However, since we are naturally fearful and weak, we need God to work in us and grant us the boldness to speak as we should. It is not enough to be aware of our duty; we must also acknowledge our shortcomings and turn to God, seeking His help.

In general, let us understand that the task of preaching the gospel is too weighty and profound for us to handle on our own. We require the guidance of God's Spirit, as St. Paul exclaimed in his second letter to the Corinthians: "Who is sufficient for it?" He was referring to the preaching that reconciles men to God, assures them of their salvation, opens the gates of heaven, provides evidence of the forgiveness of sins, and offers the blood of our Lord Jesus Christ to cleanse us from all our stains. Who is capable of such a task except by God's enabling? We cannot even think a good thought without God's gift. We are so helpless that we cannot do anything good unless God grants us the ability to do so.

Therefore, those called to the office of teaching in God's Church must recognise their own weakness and completely rely on God's guidance to fulfil their responsibilities. They must understand that they can never accomplish even a fraction of their duties without divine assistance from above. Therefore, everyone should pray for those ordained as teachers and ministers of the Word, as they are gifted by God to shepherd our souls effectively. It is crucial to maintain the Church in a healthy and sound state. Thus, both great and small should be aware that God must empower those who teach and lead, and it is the responsibility of all to pray for them. In doing so, everyone secures their own well-being and salvation. Neglecting this duty is a sign that one does not value their spiritual life or the collective welfare of the Church.

And here we see what we should think of those who claim to preach God's word today but are so fearful that they do not speak until they have carefully considered whether what they intend to say may offend or please the ears of the hearers. They are like merchants who want to appear pure but still taint the doctrine they proclaim, just as Simile uses this analogy when speaking of those who abuse God's Word to gain the world's favour and maintain it. These individuals argue that they must be cautious, avoid causing stumbling blocks, and not strive against the stream, implying that they are wiser than God. However, St. Paul tells us that Jesus Christ must be preached thoroughly without dissimulation, even if there is no persecution by sword or fire. Nowadays, some preachers who call themselves ministers of the gospel want to curry favour so much that they compromise the truth, forcing our Lord Jesus Christ to stoop and accommodate their liking.

When these preachers perceive that it is unpleasant to subject people to the yoke of our Lord Jesus Christ, they say, "Shall we offend the great and powerful? Shouldn't we win them over with gentleness?" Yet, they are like wild beasts opposing our Lord Jesus Christ and resisting church discipline, yet they demand that the gospel be preached to their liking. Such hypocrisy is evident, and there is no need to look far to find these unstable preachers who change their stance to please others.

It is crucial to pay close attention to this text, where Simile emphasises that the gospel is not truly preached unless it is proclaimed fully, openly, and with a clear voice. He speaks of the secrecy of the gospel to emphasise the importance of this doctrine, which would otherwise be despised by those who seek to appear clever and sophisticated. Some presumptuous individuals believe they are so wise that the gospel is not meant for them, as it appears simple. They attempt to soar above the clouds and engage in complex speculations that leave them and others bewildered, as they cannot comprehend the gospel's simplicity at first glance. God presents it this way to accommodate our simplicity, knowing that we are like little children. However, beneath the surface, the doctrine is deep and profound, beyond human wit. Even the angels marvel at it and are compelled to honour it, as stated elsewhere.

Let us understand that in the simplicity seen in the Gospel, there is such divine wisdom that is beyond our comprehension unless God, by His Holy Spirit, reveals it to us. Even if we were the most learned scholars in the world, we would not grasp it unless God enlightens our understanding, as mentioned in the first two chapters of the first Epistle to the Corinthians. St. Paul tells us that there are profound mysteries in the gospel, beyond our understanding, which God works within us, and no human tongue can express them unless God guides both the speaker and the listener. Therefore, it is crucial for all to be governed by His Holy Spirit. As St. Paul states, mere recitation of words is insufficient; God's Word must penetrate people's hearts and lead them to obedience. The Kingdom of Heaven is not based on eloquent rhetoric but on the power of God.

To ensure that preachers are effective instruments in God's service, St. Paul requests that people pray for him. Therefore, let us understand that stepping into the pulpit to expound a Scripture text is not the entire duty. There must be a unique grace, which originates from God's extraordinary goodness and not human effort. As St. Paul emphasizes elsewhere, no one can fulfil the role of a good and faithful teacher unless sent by God. It is essential to implore God to provide what is necessary for fulfilling their role because they lack it on their own. Furthermore, St. Paul takes pride in being an ambassador of the gospel, even as a poor prisoner in chains. He uses the term "ambassador" to ensure that his imprisonment does not diminish the importance of God's message. He says, "If you have a problem with me as His ambassador, remember that my suffering and imprisonment do not undermine the office entrusted to me—preaching the gospel in His name." It is not only in this text that St. Paul emphasises the honourable dignity of his role, but he also reveals that nothing can diminish it. What is more, he greatly glorifies being held in iron chains and confined in prison. This serves as a testament that he had preached passionately, and people should accept his teaching without resistance.

Indeed, it is true that when we carry out God's work with a free heart and endure trials, we become His servants. However, the best proof of our commitment is when God tests us, such as when we are imprisoned, driven from place to place, or subjected to various troubles and vexations. When we are wrongly accused and torn apart, yet remain steadfast without swaying in any direction, this authenticates and confirms our calling. It demonstrates that God has appointed us as His servants.

Now then, since St. Paul was in prison and ready to deny himself, he could have left if he wanted, forsaking the truth of the gospel. However, he remained steadfast, showing that his life meant nothing to him. His constant aim was to magnify the name of our Lord Jesus Christ. When such unwavering commitment was evident in St. Paul, it could be concluded that he had never been a counterfeit before. For when a person merely preaches and then, when the pressure comes, starts to backpedal and withdraw from their stance, it is evident that they were mere pretenders. They are like someone who, while playing a game, tries to snatch their coin back from the stake. Doesn't the world see that they are only actors and jesters? If a person is a great orator and an excellent teacher, but refuses to make even a small sacrifice when God calls them to it, revealing that the doctrine they carry is not truly their own, then it is clear that they are nothing more than mockers deserving of contempt and reproach, even more than an ignorant beast.

Therefore, St. Paul takes pride in his chains, declaring that even though the world held him in contempt and disdain, God had appointed him as His ambassador. Let us learn from this not to be scornful and dismissive of God's servants when we see them imprisoned. Let us understand that God often raises them to a much higher rank and honour than those who stand in lofty pulpits. A person who remains steadfast in their pure confession of the gospel while in prison holds a much more honourable position than all those who preach freely from pulpits. Remember this point.

In times of peace and leisure, let us prepare ourselves with courage and constancy so that we may be God's ambassadors when it pleases Him, whether in prison or amidst threats from enemies, or in the face of death's fury. This is the lesson we should take from this passage. So, let us not be discouraged, as many fickle people are, when they hear that someone is imprisoned in one place, and another is burned in another. These unstable individuals lose heart, and the gospel loses significance to them. Those who create such stumbling blocks for themselves demonstrate that they never had a deep-rooted faith.

On the contrary, when we see that our Lord Jesus Christ strengthens Himself through those whom He has chosen for trials, placing them in the hands of tyrants and enemies of His truth, and yet granting them invincible constancy, it strengthens our faith. We should be inspired by this, for it is certain that such strength is not possible in any person unless God is at work within them.

Therefore, we must pray to God to strengthen us when we need it, and also to show us that the doctrine of His gospel, which possesses sufficient authority by itself, must be further endorsed through a certain manner of provision. However, the blood of the martyrs and those whom God has sanctified for His glory serves this purpose because they act as His representatives before us. Paul adds that he has sent Tychicus to Ephesus so that the Ephesians might be informed about his situation. This, too, is mentioned for the common edification of the church. When St. Paul speaks of his condition and actions, he does not refer to matters concerning his physical health or anything related to this present life. Instead, he especially relates it to the confession of faith and his unwavering support for the gospel.

We know that when a person is in prison, especially someone of renown, people are concerned about them, fearing whether God will grant them steadfastness. Moreover, the devil does not rest during such times. Whenever a person of influence, who has edified God's Church, is imprisoned or accused, slanderous stories are circulated to disgrace them and cast them in a negative light. All of this is done to undo what God has accomplished through their efforts and to undermine their work. This is one of Satan's strategies. Therefore, St. Paul, knowing that many feeble souls could be affected by his situation, causing them confusion, and that others might be discouraged from embracing the gospel, wants his circumstances to be known. The devil's slanderous accusations must be refuted, and the mouths of all gossipers must be silenced.

This is especially important concerning those who seek only to disrupt the church, such as troublemakers and slanderers. St. Paul intends to address all these concerns by sending Tychicus.

We can see from this text how much care St. Paul had for the continued goodness of the churches. He could have claimed that he had enough to deal with himself, that he was overwhelmed by enemies, and that he had no time to think about others. He could have argued that, given his situation, it was sufficient not to waver even unto death. However, he did not content himself with merely being a faithful witness and martyr of our Lord Jesus Christ. He believed it was his duty to remove any stumbling blocks that the devil might set up to defame the gospel. He dedicated himself to this task, as we can see from this example.

Therefore, let us learn to serve God in such a way that we care for our neighbours and seek their welfare to the best of our abilities, as God has bound us to do. Let us serve God faithfully until our last breath, following St. Paul's example. He called Tychicus his brother and a faithful minister in Christ, giving him the credit he deserved. We should also strive to elevate those who can serve the church, acknowledge their qualities, and grant them the authority they need. St. Paul's example teaches us this, as he did not seek glory or favour but desired that Christ's faithful minister be known and accepted for the benefit of others.

To conclude his epistle, St. Paul prays that the brethren may receive peace, love, and faith from God and our Lord Jesus Christ. The word "peace" is often used by St. Paul to signify general welfare and prosperity, not just harmony. It signifies God's favour, mercy, and His prospering of all goodness. This text reminds us that all prosperity among the godly comes solely from God's goodness. St. Paul adds faith and charity, demonstrating that these spiritual gifts are gifts from God alone, even though many people believe they possess the ability to believe the gospel and discern good from evil without God's intervention. We must acknowledge that faith and charity are singular gifts from God, and we are blind and in darkness without His enlightening through the Holy Spirit. We need God to soften our hearts and grant us obedience. Without His work, even if we hear good doctrine all our lives, it will be in vain.

It is not only in this text that it is said so, but one can scarcely find any passage in the Holy Scripture where God does not reserve to Himself the giving of faith. In all honesty, we can see for ourselves how utterly destitute we are of God's Spirit when we compare ourselves to faith and the blessings it brings. This is why there is just cause for us to pay homage to God for such a great and excellent gift. The Scriptures tell us that when God looked upon humanity, He found everyone given over to evil and steeped in filthiness, with not one seeking goodness.

Furthermore, when it comes to our reason and wisdom, it is considered ignorance, and we are called utterly brutish. We must become fools in our own eyes if we want to make progress in God's wisdom. As for our hearts, they are filled with wickedness and stubbornness from our childhood, as the Holy Scriptures frequently report. Since we are blind in our understanding and rebellious in our will, let us now consider what faith is.

Faith is an understanding of God's mysteries, allowing us to know His fatherly love for us, assure ourselves of it, and grasp the heavenly life, which is nevertheless incomprehensible to human understanding. In short, it acquaints us with the grace of our Lord Jesus Christ, which extends high, low, deep, and wide. So, if we, on one side, contemplate what faith is and, on the other side, examine ourselves honestly, acknowledging our complete lack of goodness, it is only right that we confess that without God's gift of faith, we have no faith at all. This is the lesson to be drawn from this text.

The same can be said of charity. It is evident that every person is inclined towards self-love, and our desires often lead us to seek our own gain at the expense of others. Greed and covetousness often dominate our hearts, preventing us from truly loving our neighbours. Therefore, we must receive charity from an external source. God must break the cursed inclination within us, specifically the excessive love of ourselves.

Moreover, when we have renounced ourselves, we must understand that we are indebted to our neighbours, and we should strive to fulfil our duties towards them. Hence, faith and charity are rightly called special gifts from God. This is clearly expressed in this text when it says, "Charity and faith be unto you from God our Father." It is certain that this wish was not made casually but to remind us that we must receive these gifts from God's hand.

Let us, therefore, cast aside any foolish overconfidence and realise that all the spiritual benefits we possess are freely given by God to demonstrate His generosity towards us. The perfection of Christians resides in faith and charity. Therefore, we must acknowledge that everything related to the salvation of our souls, or anything worthy of esteem and commendation, is not of our own making but comes from above.

Regarding the confession of our faith, it is said that neither flesh nor blood reveals to us that Jesus Christ is the Son of God, but the Father reveals it to us. Our Lord Jesus Christ also thanks the Father for revealing His truths to the humble, not the wise. Therefore, we must become humble and fools in our own eyes to become recipients of God's wisdom. We should give honour to God according to the measure of the gifts we have received from Him and not be so wicked as to claim praise for ourselves, which rightfully belongs to Him.

Just as St. Paul unites us with our Lord Jesus Christ and God the Father to make us understand that we can obtain nothing except through Him, who reconciled us to God. The reason for our corrupt nature, our lack of goodness, and our fullness of vices, making us utterly abominable, is that we are estranged from our Lord Jesus Christ, who is the source of all goodness. He is indeed filled with the fullness of grace, given to Him by the Father. Not in a limited portion, but in such a way that all of us can draw from Him without ever running dry. He is the unending source.

We cannot have even a single drop of spiritual gifts without them flowing down to us through our Lord Jesus Christ, who is the sole conduit. Our Lord Jesus Christ not only has the duty of providing us with whatever is necessary for our well-being as our mediator, as discussed in the fourth chapter, but St. Paul further emphasises that He gives us faith and charity through His own authority and power. Thus, He stands in equal authority with His Father.

Now, let us understand that the role of our Lord Jesus Christ in enlightening us with faith and reforming our hearts doesn't only pertain to Him as our mediator and God's minister but is also His very own. St. Paul's choice of words here would not make sense otherwise.

One might question St. Paul, as he prays for God to grant faith to the faithless and charity to those who are worldly, but not to the brethren - that is, the members of the church. If they belong to the church, they are already God's children, born again through the Holy Spirit, and therefore possess both faith and charity. However, St. Paul reveals that it's not enough for God to initiate faith in us; He must also nurture it continually. Just as we call faith a gift from God, He must make it grow and develop daily. This is the essence of the statement that we are not only given to believe in Jesus Christ but also to suffer for Him.

When God bestows faith upon us, it isn't just to prepare us so that we might believe the gospel if we choose to, and then rely on our own power to advance. No, once God has predisposed us to believe, He must also infuse us with a profound conviction that stirs us to action, propels us forward, and equips us to persevere. This enables us to make progress, be strengthened, and remain steadfast until the end. Hence, St. Paul emphasises that even with the faithful, who have already embarked on the right path and have experienced God's grace, God continues to work in them, allowing their faith and love to grow and flourish.

This is why we should pray to God for an increase in faith and the intensification of charity. We should also ask Him to make us aware of our imperfections, so that we don't become proud or complacent, thinking that we have already attained full faith while others have not.

Therefore, let us be assured that we are still on our journey as long as we are in this world. Hence, we must strive to progress further. No matter how advanced we may be in faith or charity, it is certain that we fall short in many ways. How far have we really come? However much we may have grown in charity, one will struggle to find any of us who has completely subdued greed, ambition, and other tendencies that can lead us away from seeking our neighbour's well-being and serving them. Knowing this, we should acknowledge our imperfections in such a way that we are not content with ourselves, but are driven to improve. Even if others praise and commend us, we must humbly and meekly confess that we are still far from reaching our goal.

Now, returning to this point, St. Paul addresses those who love our Lord Jesus Christ with sincerity. Earlier, when he mentioned "the brethren," he did not refer to all who claim to follow the Gospel but specifically to those who love our Lord Jesus Christ genuinely. This means their affection for Him is untainted and enduring, not a passing emotion. St. Paul's choice of words here is deliberate because it is evident that there are very few who truly love Jesus Christ. While there is a great number who profess to embrace the Gospel, few genuinely love Christ. Many, after confessing Him with their words, renounce Him with their deeds. When examined closely, even those who initially show promise and live a decent life may falter and go astray when faced with trials or persecution.

And what causes this is that Satan often places new stumbling blocks in their path to lead them away from the right path. When everything is carefully considered, you will find very few who truly love Jesus Christ with sincerity, meaning that they possess unwavering steadfastness at their core. These individuals, when faced with trials like the fear of death or poverty, remain unwavering in their faith and continue in their calling, demonstrating that the Holy Spirit reigns in them, deep within their hearts, until they are completely free from the imperfections of their flesh. Without a doubt, even those who are considered perfect still have their share of imperfections. Just as a tree may appear completely withered from its branches outwardly, yet if the root remains vigorous, the tree will survive. It may shed some excess branches, but it will regrow, clearly showing that life still resides within. Similarly, we prune away the corruptions of our flesh day by day, which still reside within us, until we reach the fullness of our incomprehensible perfection, a goal we strive to attain daily.

Now, let us humble ourselves before the majesty of our good God, acknowledging our faults, and praying that He may open our eyes more and more so that we can recognise the weaknesses and vices within us. We should also acknowledge those vices from which God has delivered us and those from which He continues to lead us away day by day. We should mourn before Him, confessing ourselves as wretched sinners who would be well-deserving of condemnation if He did not show us mercy. As we study His Word, may it lead us to correct the things that are still amiss within us. In our pursuit of holiness, let us call upon the grace of His Holy Spirit, knowing how essential it is for us, given our recklessness, or rather, our rebelliousness. Yet, despite this, let us not cease our pursuit of heavenly perfection, seeking His guidance in achieving it not only for ourselves but also for all people and nations of the earth. Amen.

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Sermons on Ephesians, by John Calvin, Copyright © 2023

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TABLE OF CONTENTS

Greeting and Argument

The Argument of St. Paul's Epistle to the Ephesians

The First Sermon on the First Chapter  - Ephesians 1:1-3

The Second Sermon on the First Chapter - Ephesians 1:3-4

The Third Sermon on the First Chapter - Ephesians 1:4-6

The Fourth Sermon on the First Chapter - Ephesians 1:7-10

The Fifth Sermon on the First Chapter - Ephesians 1:13-14

The Sixth Sermon on the First Chapter - Ephesians 1:15-18

The Seventh Sermon on the First Chapter - Ephesians 1:17-18

The Eighth Sermon on the First Chapter - Ephesians 1:19-23

The Ninth Sermon, the First on the Second Chapter - Ephesians 2: 1-5

The Tenth Sermon, the Second on on the Second Chapter – Ephesians 2:4-6

The Eleventh Sermon. the Third on the Second Chapter - Ephsians 2:8-10

The Twelfth Sermon, the Fourth on the Second Chapter - Ephesians 2:11-13

The Thirteenth Sermon, the Fifth on the Second Chapter - - Ephesians 2:13-

The Fourteenth Sermon, the Sixth on the Second Chapter - Ephesians 2:16-

The Fifteenth Sermon, the Seventh on the Second Chapter - Ephesians 2:19-22

The Sixteenth Sermon, the First on the Third Chapter - Ephesians 3: 1-6 The Seventeenth Sermon, the Second of the Third Chapter - Ephesians 3:7-

The Eighteenth Sermon, the Third on the Third Chapter - Ephesians 3:9-12

The Nineteenth Sermon, the Fourth on the Third Chapter - Ephesians 3:14-

The Twentieth Sermon, the Fifth on the Third Chapter - Ephesians 3:14-19

The Twenty-First Sermon, the Sixth on the Third Chapter, and the first on the Fourth - Ephesians 3:20-4:2

The Twenty Second Sermon, the Second on the Fourth Chapter - Ephesians 4:1-5

The Twenty Third Sermon, the Third on the Fourth Chapter - Ephesians 4:6-8

The Twenty Fourth Sermon, the Fourth on the Fourth Chapter - Ephesians 4:7-10

The Twenty Fifth Sermon, the Fifth on the Fourth Chapter - Ephesians 4:11-

The Twenty Sixth Sermon, the Sixth on the Fourth Chapter - Ephesians 4:11-14

The Twenty Seventh Sermon, the Seventh on the Fourth Chapter - Ephesians 4:15-16

The Twenty Eighth Sermon, the Eighth on the Fourth Chapter - Ephesians 4: 17-19

The Twenty Ninth Sermon, the Ninth on the Fourth Chapter - Ephesians 4:20-24

The Thirtieth Sermon, the Tenth on the Fourth Chapter - Ephesians 4: 23-26

The Thirty First Sermon, the Eleventh on the Fourth Chapter - Ephesians 4: 26-28

The Thirty Second Sermon, the Twelfth on the Fourth Chapter - Ephesians 4:29-30

The Thirty Third Sermon, the Thirteenth upon the Fouth Chapter and the First upon the Fifth Chapter

The Thirty Fourth Sermon, the Second on the Fifth Chapter

The Thirty Fifth Sermon, the Third on the Fifth Chapter - Ephesians 5:8-11

The Thirty Sixth Sermon, the Fourth on the Fifth Chapter - Ephesians 5: 11-

The Thirty Seventh Sermon, the Fifth on the Fifth Chapter - Ephesians 5

The Thirty Seventh Sermon, the Fifth on the Fifth Chapter - Ephesians 5: 15-18

The Thirty Eighth Sermon, the Sixth on the Fifth Chapter - Ephesians 5: 18:21

The Thirty Ninth Sermon, the Seventh on the Fifth Chapter - Ephesians 5:22-26

The Fortieth Sermon, the Seventh on the Fifth Chapter - Ephesians 5:25-26 The Forty First Sermon, the Eighth on the Fifth Chapter - Ephesians 5:28-

The Forty Third Sermon, the First on the Sixth Chapter - Ephesians 6:1-4

The Forty Fourth Sermon, the Second on the Sixth Chapter - Ephesians 6:5-

The Forty Fifth Sermon, the Third on the Sixth Chapter - Ephesians 6: 10-

The Forty Sixth Sermon, the Fourth on the Sixth Chapter - Ephesians 6:11-

The Forty Seventh Sermon, the Fifth on the Sixth Chapter - Ephesians 6:18-

The Forty Eighth Sermon, the Sixth on the Sixth Chapter - Ephesians 6:20-