Ephesians 6

Eph 6:1-24.

MUTUAL

DUTIES OF

PARENTS AND

CHILDREN:

MASTERS AND

SERVANTS:

OUR

LIFE A

WARFARE:

THE

SPIRITUAL

ARMOUR

NEEDED AGAINST

SPIRITUAL

FOES.

CONCLUSION.

1. obey--stronger than the expression as to wives, "submitting," or

"being subject"

(Eph 5:21).

Obedience is more unreasoning and implicit; submission is

the willing subjection of an inferior in point of order to one

who has a right to command.

in the Lord--Both parents and children being Christians "in the Lord,"

expresses the element in which the obedience is to take place, and

the motive to obedience. In

Col 3:20,

it is, "Children, obey your parents in all things." This clause,

"in the Lord," would suggest the due limitation of the obedience

required

(Ac 5:29;

compare on the other hand, the abuse,

Mr 7:11-13).

right--Even by natural law we should render obedience to them from

whom we have derived life.

2. Here the authority of revealed law is added to that of natural

law.

which is . . . promise--The "promise" is not made the main motive to

obedience, but an incidental one. The main motive is, because it is

God's will

(De 5:16,

"Honor thy father and mother, as the Lord thy God hath COMMANDED thee"); and that it is so peculiarly,

is shown by His accompanying it "with a promise."

first--in the decalogue with a special promise. The promise in

the second commandment is a general one. Their duty is more

expressly prescribed to children than to parents; for love descends

rather than ascends [BENGEL]. This verse proves the law in the Old

Testament is not abolished.

3. long on the earth--In

Ex 20:12,

"long upon the land which the Lord thy God giveth thee," which

Paul adapts to Gospel times, by taking away the local and limited

reference peculiar to the Jews in Canaan. The godly are equally blessed

in every land, as the Jews were in the land which God gave them. This

promise is always fulfilled, either literally, or by the substitution

of a higher blessing, namely, one spiritual and eternal

(Job 5:26;

Pr 10:27).

The substance and essence of the law are eternally in force: its

accidents alone (applying to Israel of old) are abolished

(Ro 6:15).

4. fathers--including mothers; the fathers are specified

as being the fountains of domestic authority. Fathers are more prone to

passion in relation to their children than mothers, whose fault is

rather over-indulgence.

provoke not--irritate not, by vexatious commands, unreasonable blame,

and uncertain temper [ALFORD].

Col 3:21,

"lest they be discouraged."

nurture--Greek, "discipline," namely, training by chastening

in act where needed

(Job 5:17;

Heb 12:7).

admonition--training by words

(De 6:7;

"catechise,"

Pr 22:6,

Margin), whether of encouragement, or remonstrance, or reproof,

according as is required [TRENCH]. Contrast

1Sa 3:13,

Margin.

of the Lord--such as the Lord approves, and by His Spirit dictates.

5. Servants--literally, "slaves."

masters according to the flesh--in contrast to your true and heavenly

Master

(Eph 6:4).

A consolatory him that the mastership to which they were subject, was

but for a time [CHRYSOSTOM]; and that their real

liberty was still their own

(1Co 7:22).

fear and trembling--not slavish terror, but (See on

1Co 2:3;

2Co 7:15)

an anxious eagerness to do your duty, and a fear of displeasing, as

great as is produced in the ordinary slave by "threatenings"

(Eph 6:9).

singleness--without double-mindedness, or "eye service"

(Eph 6:6),

which seeks to please outwardly, without the sincere desire to make the

master's interest at all times the first consideration

(1Ch 29:17;

Mt 6:22, 23;

Lu 11:34).

"Simplicity."

6.

(Col 3:22).

Seeking to please their masters only so long as these have their eyes

on them: as Gehazi was a very different man in his master's presence

from what he was in his absence

(2Ki 5:1-18).

men-pleasers--not Christ-pleasers (compare

Ga 1:10;

1Th 2:4).

doing the will of God--the unseen but ever present Master: the best

guarantee for your serving faithfully your earthly master alike when

present and when absent.

from the heart--literally, soul

(Ps 111:1;

Ro 13:5).

7. good will--expressing his feeling towards his master; as "doing

the will of God from the heart" expresses the source of that feeling

(Col 3:23).

"Good will" is stated by XENOPHON

[Economics] to be the principal virtue of a slave towards his

master: a real regard to his master's interest as if his own, a good

will which not even a master's severity can extinguish.

8. any man doeth--Greek, "any man shall have done," that is, shall

be found at the Lord's coming to have done.

the same--in full payment, in heaven's currency.

shall . . . receive--

(2Co 5:10;

Col 3:25;

but all of grace,

Lu 17:10).

bond or free--

(1Co 7:22; 12:13;

Ga 3:28;

Col 3:11).

Christ does not regard such distinctions in His present dealings of

grace, or in His future judgment. The slave that has acted faithfully

for the Lord's sake to his master, though the latter may not repay his

faithfulness, shall have the Lord for his Paymaster. So the freeman who

has done good for the Lord's sake, though man may not pay him, has the

Lord for his Debtor

(Pr 19:17).

9. the same things--Mutatis mutandis. Show the same regard to God's

will, and to your servants' well-being, in your relation to them, as

they ought to have in their relation to you. Love regulates the duties

both of servants and masters, as one and the same light attempers

various colors. Equality of nature and faith is superior to distinctions

of rank [BENGEL]. Christianity makes all men brothers: compare

Le 25:42, 43;

De 15:12;

Jer 34:14

as to how the Hebrews were bound to treat their brethren in service;

much more ought Christians to act with love.

threatening--Greek, "the threatening" which masters commonly

use. "Masters" in the Greek, is not so strong a term as "despots":

it implies authority, but not absolute domination.

your Master also--The oldest manuscripts read, "the Master both of

them and you": "their Master and yours." This more forcibly brings out

the equality of slaves and masters in the sight of God.

SENECA

[Thyestes, 607], says, "Whatever an inferior dreads from you, this a

superior Master threatens yourselves with: every authority here is under

a higher above." As you treat your servants, so will He treat you.

neither . . . respect of persons--He will not, in judging, acquit thee

because thou art a master, or condemn him because he is a servant

(Ac 10:34;

Ro 2:11;

Ga 2:6;

Col 3:25;

1Pe 1:17).

Derived from

De 10:17;

2Ch 19:7.

10. my brethren--Some of the oldest manuscripts omit these words. Some

with Vulgate retain them. The phrase occurs nowhere else in the

Epistle (see, however,

Eph 6:23);

if genuine, it is appropriate here in the close of the Epistle, where

he is urging his fellow soldiers to the good fight in the Christian

armor. Most of the oldest manuscripts for "finally," read,

"henceforward," or "from henceforth"

(Ga 6:17).

be strong--Greek, "be strengthened."

in the power of his might--Christ's might: as in

Eph 1:19,

it is the Father's might.

11. the whole armour--the armor of light

(Ro 13:12);

on the right hand and left

(2Co 6:7).

The panoply offensive and defensive. An image readily suggested by the

Roman armory, Paul being now in Rome. Repeated emphatically,

Eph 6:13.

In

Ro 13:14

it is, "Put ye on the Lord Jesus Christ"; in putting on Him, and

the new man in Him, we put on "the whole armor of God." No opening at

the head, the feet, the heart, the belly, the eye, the ear, or the

tongue, is to be given to Satan. Believers have once for all overcome

him; but on the ground of this fundamental victory gained over him,

they are ever again to fight against and overcome him, even as they who

once die with Christ have continually to mortify their members upon

earth

(Ro 6:2-14;

Col 3:3, 5).

of God--furnished by God; not our own, else it would not stand

(Ps 35:1-3).

Spiritual, therefore, and mighty through God, not carnal

(2Co 10:4).

wiles--literally, "schemes sought out" for deceiving (compare

2Co 11:14).

the devil--the ruling chief of the foes

(Eph 6:12)

organized into a kingdom of darkness

(Mt 12:26),

opposed to the kingdom of light.

12. Greek, "For our wrestling ('the wrestling' in which we are

engaged) is not against flesh," &c. Flesh and blood foes are Satan's

mere tools, the real foe lurking behind them is Satan himself, with whom

our conflict is. "Wrestling" implies that it is a hand-to-hand and

foot-to-foot struggle for the mastery: to wrestle successfully with

Satan, we must wrestle with

GOD in irresistible prayer like Jacob

(Ge 32:24-29;

Ho 12:4).

Translate, "The principalities . . . the

powers"

(Eph 1:21;

Col 1:16;

see on

Eph 3:10).

The same grades of powers are specified in the case of the demons here,

as in that of angels there (compare

Ro 8:38;

1Co 15:24;

Col 2:15).

The Ephesians had practiced sorcery

(Ac 19:19),

so that he appropriately treats of evil spirits in addressing them. The

more clearly any book of Scripture, as this, treats of the economy of

the kingdom of light, the more clearly does it set forth the kingdom of

darkness. Hence, nowhere does the satanic kingdom come more clearly

into view than in the Gospels which treat of Christ, the true Light.

rulers of the darkness of this world--Greek, "age" or "course of

the world." But the oldest manuscripts omit "of world." Translate,

"Against the world rulers of this (present) darkness"

(Eph 2:2; 5:8;

Lu 22:53;

Col 1:13).

On Satan and his demons being "world rulers," compare

Joh 12:31; 14:30; 16:11;

Lu 4:6;

2Co 4:4;

1Jo 5:19,

Greek, "lieth in the wicked one." Though they be "world rulers,"

they are not the ruler of the universe; and their usurped rule of the

world is soon to cease, when He shall "come whose right it is"

(Eze 21:27).

Two cases prove Satan not to be a mere subjective fancy: (1) Christ's

temptation; (2) the entrance of demons into the swine (for these are

incapable of such fancies). Satan tries to parody, or imitate in a

perverted way, God's working

(2Co 11:13, 14).

So when God became incarnate, Satan, by his demons, took forcible

possession of human bodies. Thus the demoniacally possessed were not

peculiarly wicked, but miserable, and so fit subjects for Jesus' pity.

Paul makes no mention of demoniacal possession, so that in the time he

wrote, it seems to have ceased; it probably was restricted to the

period of the Lord's incarnation, and of the foundation of His Church.

spiritual wickedness--rather as Greek, "The

spiritual hosts of wickedness." As three of the clauses describe

the power, so this fourth, the wickedness of our

spiritual foes

(Mt 12:45).

in high places--Greek, "heavenly places": in

Eph 2:2,

"the air," see on

Eph 2:2.

The alteration of expression to "in heavenly places," is in order to

mark the higher range of their powers than ours, they having been, up

to the ascension

(Re 12:5, 9, 10),

dwellers "in the heavenly places"

(Job 1:7),

and being now in the regions of the air which are called the heavens.

Moreover, pride and presumption are the sins in heavenly places

to which they tempt especially, being those by which they themselves

fell from heavenly places

(Isa 14:12-15).

But believers have naught to fear, being "blessed with all spiritual

blessings in the heavenly places"

(Eph 1:3).

13. take . . . of God--not "make," God has done that: you have only

to "take up" and put it on. The Ephesians were familiar with the idea of

the gods giving armor to mythical heroes: thus Paul's allusion would be

appropriate.

the evil day--the day of Satan's special assaults

(Eph 6:12, 16)

in life and at the dying hour (compare

Re 3:10).

We must have our armor always on, to be ready against the evil day

which may come at any moment, the war being perpetual

(Ps 41:1,

Margin).

done all--rather, "accomplished all things," namely, necessary to the

fight, and becoming a good soldier.

14. Stand--The repetition in

Eph 6:11, 14,

shows that standing, that is, maintaining our ground, not

yielding or fleeing, is the grand aim of the Christian soldier.

Translate as Greek, "Having girt about your loins with truth,"

that is, with truthfulness, sincerity, a good conscience

(2Co 1:12;

1Ti 1:5, 18; 3:9).

Truth is the band that girds up and keeps together the flowing robes,

so as that the Christian soldier may be unencumbered for action. So the

Passover was eaten with the loins girt, and the shoes on the feet

(Ex 12:11;

compare

Isa 5:27;

Lu 12:35).

Faithfulness (Septuagint, "truth") is the girdle of

Messiah

(Isa 11:5):

so truth of His followers.

having on--Greek, "having put on."

breastplate of righteousness--

(Isa 59:17),

similarly of Messiah. "Righteousness" is here joined with "truth," as

in

Eph 5:9:

righteousness in works, truth in words [ESTIUS]

(1Jo 3:7).

Christ's righteousness inwrought in us by the Spirit. "Faith and love,"

that is, faith working righteousness by love, are "the breastplate" in

1Th 5:8.

15. Translate, "Having shod your feet" (referring to the sandals, or

to the military shoes then used).

the preparation--rather, "the preparedness," or "readiness of," that

is, arising from the "Gospel"

(Ps 10:17).

Preparedness to do and suffer all that God wills; readiness for march,

as a Christian soldier.

gospel of peace--(compare

Lu 1:79;

Ro 10:15).

The "peace" within forms a beautiful contrast to the raging of the

outward conflict

(Isa 26:3;

Php 4:7).

16. Above all--rather, "Over all"; so as to cover all that has

been put on before. Three integuments are specified, the breastplate,

girdle, and shoes; two defenses, the helmet and shield; and two

offensive weapons, the sword and the spear (prayer). ALFORD translates, "Besides all," as the Greek is

translated,

Lu 3:20.

But if it meant this, it would have come last in the list

(compare

Col 3:14).

shield--the large oblong oval door-like shield of the Romans, four

feet long by two and a half feet broad; not the small round buckler.

ye shall be able--not merely, "ye may." The shield of faith will

certainly intercept, and so "quench, all the fiery darts" (an image

from the ancient fire-darts, formed of cane, with tow and combustibles

ignited on the head of the shaft, so as to set fire to woodwork, tents,

&c.).

of the wicked--rather "of the EVIL ONE."

Faith conquers him

(1Pe 5:9),

and his darts of temptation to wrath, lust, revenge, despair, &c. It

overcomes the world

(1Jo 5:4),

and so the prince of the world

(1Jo 5:18).

17. take--a different Greek word from that in

Eph 6:13, 16;

translate, therefore, "receive," "accept," namely, the helmet offered

1Th 5:8,

"Helmet, the hope of salvation"; not an uncertain hope, but one that

brings with it no shame of disappointment

(Ro 5:5).

It is subjoined to the shield of faith, as being its inseparable

accompaniment (compare

Ro 5:1, 5).

The head of the soldier was among the principal parts to be defended,

as on it the deadliest strokes might fall, and it is the head that

commands the whole body. The head is the seat of the mind,

which, when it has laid hold of the sure Gospel "hope" of eternal life,

will not receive false doctrine, or give way to Satan's temptations to

despair. God, by this hope, "lifts up the head"

(Ps 3:3;

Lu 21:28).

sword of the Spirit--that is, furnished by the Spirit, who inspired

the writers of the word of God

(2Pe 1:21).

Again the Trinity is implied: the Spirit here; and Christ in

"salvation" and God the Father,

Eph 6:13

(compare

Heb 4:12;

Re 1:16; 2:12).

The two-edged sword, cutting both ways

(Ps 45:3, 5),

striking some with conviction and conversion, and others with

condemnation

(Isa 11:4;

Re 19:15),

is in the mouth of Christ

(Isa 49:2),

in the hand of His saints

(Ps 149:6).

Christ's use of this sword in the temptation is our pattern as to how

we are to wield it against Satan

(Mt 4:4, 7, 10).

There is no armor specified for the back, but only for the front of the

body; implying that we must never turn our back to the foe

(Lu 9:62);

our only safety is in resisting ceaselessly

(Mt 4:11;

Jas 4:7).

18. always--Greek, "in every season"; implying

opportunity and exigency

(Col 4:2).

Paul uses the very words of Jesus in

Lu 21:36

(a Gospel which he quotes elsewhere, in undesigned consonance with the

fact of Luke being his associate in travel,

1Co 11:23,

&c.; 1Ti 5:18).

Compare

Lu 18:1;

Ro 12:12; 1Th 5:17.

with all--that is, every kind of.

prayer--a sacred term for prayer in general.

supplication--a common term for a special kind of prayer

[HARLESS],

an imploring request. "Prayer" for obtaining blessings,

"supplication" for averting evils which we fear [GROTIUS].

in the Spirit--to be joined with "praying." It is he in us, as the

Spirit of adoption, who prays, and enables us to pray

(Ro 8:15, 26;

Ga 4:6;

Jude 20).

watching--not sleeping

(Eph 5:14;

Ps 88:13;

Mt 26:41).

So in the temple a perpetual watch was maintained (compare Anna,

Lu 2:37).

thereunto--"watching unto" (with a view to) prayer and supplication.

with--Greek, "in." Persevering constancy ("perseverance")

and (that is, exhibited in) supplication are to be the element

in which our watchfulness is to be exercised.

for all saints--as none is so perfect as not to need the intercessions

of his fellow Christians.

19. for me--a different Greek preposition from that in

Eph 6:18;

translate, therefore, "on my behalf."

that I may open my mouth boldly--rather, "that there may be given to

me 'utterance,' or 'speech' in the opening of my mouth (when I

undertake to speak; a formula used in set and solemn speech,

Job 3:1;

Da 10:16),

so as with boldness to make known," &c. Bold plainness of speech

was the more needed, as the Gospel is a "mystery" undiscoverable by

mere reason, and only known by revelation. Paul looked for utterance to

be given him; he did not depend on his natural or acquired

power. The shortest road to any heart is by way of heaven; pray to God

to open the door and to open your mouth, so as to avail yourself of

every opening

(Jer 1:7, 8;

Eze 3:8, 9, 11;

2Co 4:13).

20. For--Greek, as in

Eph 6:19,

"On behalf of which."

an ambassador in bonds--a paradox. Ambassadors were held inviolable

right, be put in chains. Yet Christ's "ambassador is in a chain!"

The Greek is singular. The Romans used to bind a prisoner to a

soldier by a single chain, in a kind of free custody. So

Ac 28:16, 20,

"I am bound with this chain." The term, "bonds" (plural), on the

other hand, is used when the prisoner's hands or feet were bound

together

(Ac 26:29);

compare

Ac 12:6,

where the plural marks the distinction. The singular is only used of

the particular kind of custody described above; an undesigned

coincidence [PALEY].

21. that ye also--as I have been discussing things relating to you, so

that ye also may know about me (compare

Col 4:7, 8).

NEANDER takes it, "Ye also," as well as the

Colossians

(Col 4:6).

my affairs--Greek, "the things concerning me."

how I do--how I fare.

Tychicus--an Asiatic, and so a fit messenger bearing the respective

Epistles to Ephesus and Colosse

(Ac 20:4;

2Ti 4:12).

a beloved brother--Greek, "the beloved brother"; the same

epithet as in

Col 4:7.

minister--that is, servant.

in the Lord--in the Lord's work.

22. for the same purpose--Greek, "for this very purpose."

Col 4:8

is almost word for word the same as this verse.

our affairs--Greek, "the things concerning us," namely,

concerning myself. "Aristarchus, my fellow prisoner, and Marcus,

sister's son to Barnabas"

(Col 4:10).

23. love with faith--Faith is presupposed as theirs; he prays that love

may accompany it

(Ga 5:6).

24. Contrast the malediction on all who love Him not

(1Co 16:22).

in sincerity--Greek, "in incorruption," that is, not as

English Version, but "with an immortal (constant) love"

[WAHL].

Compare "that which is not corruptible"

(1Pe 3:4).

Not a fleeting, earthly love, but a spiritual and eternal one [ALFORD]. Contrast

Col 2:22,

worldly things "which perish with the using." Compare

1Co 9:25,

"corruptible . . . incorruptible crown." "Purely,"

"holily" [ESTIUS], without the corruption of sin

(See on

1Co 3:17;

2Pe 1:4;

Jude 10).

Where the Lord Jesus has a true believer, there I have a brother

[BISHOP M'IKWAINE]. He who is

good enough for Christ, is good enough for me [R. HALL]. The differences of opinion among real Christians

are comparatively small, and show that they are not following one

another like silly sheep, each trusting the one before him. Their

agreement in the main, while showing their independence as witnesses by

differing in non-essentials, can only be accounted for by their being

all in the right direction

(Ac 15:8, 9;

1Co 1:2; 12:3).

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