(iii. 1-19). This first of the two primary divisions of the Epistle con- cludes with a doxology, which again celebrates that gracious power of God which works all for us and within us.
As the doctrinal section occupies the first three chapters, the hortatory section extends over the last three. These chapters are taken up with practical matters—the necessity of a walk in harmony with the Divine call ; the commendation of humility, meekness, for- bearance, concord, peace and all good brotherly relations ; the duty of growing in likeness to Christ and in obedience to Him; the forsaking of all heathen vices ; the practice of truthfulness and honesty, abstin- ence from all corrupt communications, from all bitterness and wrath and evil-speaking and malice; sedulous watchfulness against any falling back into easy compliance with the two characteristic pagan forms of moral evil, sensuality and greed, or into any slackness in the sense of their deep sinfulness ; the reverent regard of the Christian relations between husband and wife, parents and children, masters and slaves, and the careful observance of the duties arising out of the Christian idea of these relations ; the need for the full spiritual equipment provided by God for the withstanding of all evil. These various ethical requirements and recommendations are presented as all having their roots in the great facts and doctrines of grace which are expounded in the former division of the Epistle, and as all growing up out of that soil. In their enforcement special prominence is given to the maintenance of concord and peace in the Church (iv. 4); the great object which all Christian gifts are meant to serve (iv. 12-16); the forswearing of all sins of uncleanness as things wholly alien to the Christian life (ν. 3-14); the sacredness of the primary domestic and relative duties, those above all pertaining to the rela- tions of husband and wife (ν. 22—vi. 1-9); the seriousness of the Christian’s warfare and the sufficiency of the Christian’s armour (vi. 10-18). The Epistle is brought to its close by some personal refer- ences bearing on the writer’s requirements and commission (vi. 19, 20) ; a brief notice of the mission of Tychicus (vi. 21, 22); anda final salutation or benediction, which is given in terms of grace and peace (vi. 23, 24).
In the course of thought thus followed out in the Epistle there are certain great ideas that have peculiar prominence given them. Of these the largest is that of the Divine grace—the term χάρις occurring under one aspect or another some thirteen times. Another is that of “the heavenlies,”” which has an entirely peculiar place and application in this Epistle. Much, too, is made of the conceptions of the Divine fulness (πλήρωμα); the mystery (μυστήριον) ; the economy