Children, obey your parents in the Lord: for this is right.
Ephesians 6:1. Ὑπακούετε, obey) This expresses even more than be subject, be subordinate (ch. Ephesians 5:21, ὑποτασσόμενοι), [comp. Ephesians 6:5.] To obey is the part of one who is less experienced; to be subject or subordinate, of an inferior.—δίκαιον, right) even by nature.
Honour thy father and mother; (which is the first commandment with promise;)
Ephesians 6:2. Τίμα, honour) Their duty is more expressly prescribed to children than to parents; for love rather descends than ascends; and from being children men become parents.—ἐντολὴ, commandment) Deuteronomy 5:16, Honour thy father and thy mother, as the Lord thy God ENETEIAATO, COMMANDED thee, that it may be well, etc.—πρώτη ἐν ἐπαγγελίᾳ, the first with promise) The commandment in regard to having no strange gods,[94] carries indeed a promise with it, but likewise a threatening, and of these, either the one or the other belonging to [applying to] all the commandments. The commandment respecting the profanation of the name of God has a threatening. For our duties to God are especially due, and most necessary; therefore they are guarded with such sanctions: our duties towards men are due in a less degree to men, and so far [in that point of view] are not so necessary; they have therefore a promise attached to them. The commandment about honouring parents, of which Paul is speaking, has a peculiar promise above them all, if we look at the whole Decalogue: if we look only at the second table, it also alone has a promise; moreover, it is the first with a promise, even in respect to all the commandments, subsequent to the Decalogue. And very properly so, too; for, taking for granted the pious affection of parents in training their children to submit to the commandments of God, the honour, which is shown to parents chiefly by obedience, includes obedience to all the commandments in the early period of life. This apostolic observation is a proof that the observance of the law in the New Testament is not abolished.
[94] Beng. joins in one our first and second commandment (it being the second to which a threat and a promise are attached; whereas to our first commandment there is attached neither).—ED.
That it may be well with thee, and thou mayest live long on the earth.
Ephesians 6:3. Εὖ σοὶ, well with thee) Let young persons attend to this statement.—καὶ ἔσῃ, and thou mayest [shalt] be) The LXX., in both passages, viz. that in Exodus, and that in Deuteronomy, where the Decalogue is recounted, have it, that thou mayest become long-lived, καὶ ἵνα μακροχρόνιος γένῃ, but Deuteronomy 22:7, that it may be well with thee, and thou mayest have many days—ἵνα εἆ σοι γένηται χαὶ πολυήμερος ἔσῃ, from the cod. Al., where the ed. Rom. has γένῃ: ἔσῃ, in the future of the subjunctive, is rare. He, who lives well for a long time, long experiences the favour or God, even in his children rendering him honour, and he has a long season of sowing the seed of an eternal harvest.—μακροχρόνιος, long-lived) The more tender age of childhood, according to its capacity of apprehension, is allured by the promise of long life; the exception of the cross is more expressly added to those that are grown up, and are of mature age. But length of days is promised, not only to single persons who honour their parents, but to their whole stock.—ἐπὶ τῆς γῆς, upon the earth [the land]) Moses, writing to Israel, says, in the good land, ἐπὶ τῆς γῆς ἀγαθῆς, which the Lord thy God giveth thee. At present godly men live equally well in every land, as Israel did in that which God gave them.
And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.
Ephesians 6:4. Καὶ οἱ πατέρες, and ye that are fathers) And is also prefixed at Ephesians 6:9, and ye masters. It is not put before husbands, ch. Ephesians 5:25. Parents and masters more readily abuse their power than husbands. He spoke of parents, Ephesians 6:1; he now addresses fathers in particular, for they are more readily carried away by passion. The same difference in the words, and the same admonition, occur, Colossians 3:20-21.—μὴ παροργίζετε, do not provoke) lest love be extinguished.—ἐκτρέφετε, but bring them up in the nurture) kindly.—ἐν παιδείᾳ καὶ νουθεσίᾳ, in the nurture [instruction] and admonition) The one of these counteracts (obviates) ignorance; the other, forgetfulness and levity. Both include the word, and all other training. So among the lawyers, νουθέτημα, and admonition, is mentioned, even such as is given by stripes. Job 5:17, מוסר, admonition; 1 Samuel 3:13, Eli οὐκ ἐνουθέτει, did not admonish his sons.
Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ;
Ephesians 6:5. Οἱ δοῦλοι, servants) He here speaks broadly, namely, of slaves, and of freedmen as a species next to slaves, Ephesians 6:8, at the end.—τοῖς κυρίοις κατὰ σάρκα, to your masters according to the flesh) It was not proper, after making mention of the true Master [the Lord], Ephesians 6:4, that such persons should also immediately be absolutely called masters; on that account the rather, he adds, according to the flesh.—μετὰ φόβου καὶ τρόμου, with fear and trembling) precisely as if threatenings, so far as believing masters are concerned, were not taken away, Ephesians 6:9. He has regard to the condition of slaves in ancient times.—ἁπλότητι τῆς καρδίας, in singleness (simplicity) of heart) So the LXX. for the Heb. לֵבָב ישֶׁר, 1 Chronicles 29:17. This is explained in the following verses, who eye-service is chiefly opposed to singleness; comp. Colossians 3:22. Slavery is subjected [made subordinate] to Christianity, and not to be considered as joined with it [non committenda cum illo].
Not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart;
Ephesians 6:6. Ὡς ἀνθρωπάρεσκοι, as men-pleasers) The antithesis immediately follows, as the servants of Christ, doing, etc. Whom does he call the servants of Christ? Ans. Those who do the will of God. Such persons are anxious to please God (ἀρέσκουσι). We have the same antithesis, Colossians 3:22, where it is thus expressed, fearing God: for doing the will of God, in Eph., and fearing God, in Col., are parallel.—ἐκ ψυχῆς, from the heart [soul]) So ἐκ ψυχῆς, Colossians 3:23. So 1Ma 8:25; 1Ma 8:27, καρδίᾳ πλήρει and ἐκ ψυχῆς are parallel.
Ephesians 6:6-7. Ἐκ ψυχῆς μετʼ εὐνοίας,[95] from the heart [soul] with good-will) Raphelius well remarks, from the economics of Xenophon, that good-will was considered the principal virtue of a slave, by which he promoted the interests of his master; and he possesses this virtue, who does not give eye-service, but whose service is from the heart. Xenophon says of the slave that is overseer of a farm, εὐνοίαν δεήσει αὐτὸν ἔχειν, ΕἸ ΜΈΛΛΟΙ ἈΡΚΈΣΕΙΝ ΑΝΤΙ ΣΟΥ ΠΑΡΏΝ, it will be necessary that he should have good-will [a hearty regard to thy interests], if, when being present in THY PLACE, he is likely to give satisfaction [to fill thy place adequately]. Not even the severity of the master extinguishes the good-will which is in the slave; as in the case of pet dogs.—τῷ[96]) ΚΥΡΊῼ, to the Lord. The dominion of Christ ought to be the moving principle to all, and to govern men, even in rendering external service. The Lord looks at the heart.
[95] Beng. stops, as Lachm. more recently, Θεοῦ, ἐκ ψυχῆς μετʼ εὐνοίας δουλεύοντες, “serving with good will from the heart.” Vulg. as Engl. V. puts the comma or semicolon after ψυχῆς, “doing the will of God from the heart.”—ED.
[96] The reading ὡς τῷ, which was considered not quite sure in the larger Ed., is preferred by the marg. of the 2 Ed., and by the Germ. Vers.—E. B.
ABD(Δ) corrected later, Gg Vulg., read ὡς τῷ. Sicut et in f. Rec. Text omits ὡς, without good authority.—ED.
And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.
Ephesians 6:9. Τὰ αὐτὰ, the same things) Do to them those things, which are the part of good-will, by way of compensation. Love regulates the duties of servants and masters, as one and the same light softens [attempers] various colours. Equality of nature and of faith is superior to difference of ranks.—ἀνιέντες τὴν ἀπειλὴν, forbearing threatening) Actual severity was generally laid aside by the masters when they became believers; now they are even to forbear threatenings, and not (in words) make a display of their power to their slaves for the purpose of terrifying them, זעם, LXX. ἀπειλή.—αὐτῶν καὶ ὑμῶν,[97] theirs and yours) We have an expression almost similar in Romans 16:13.—ἐν οὐρανοῖς, in heaven) who is Almighty. As the Lord hath treated you, so treat ye your servants; or, as you treat your servants, so He will treat you.
[97] This reading, depending on the margin of the larger Ed., is removed by the marg. of the 2 Ed. to those that are less certain; hence the Germ. Vers. has acknowledged its use, auch euer Herr.—E. B.
Αὐτῶν καὶ ὑμῶν is the reading of ABD(Δ) corrected later, Vulg., Memph. Αὐτῶν ὑμῶν is the reading of Gg. Ὑμῶν αὐτῶν, is that of f and Rec. Text, and Syr. Cypr. reads ὑμῶν καὶ αὐτῶν. Engl. V., your Master.—ED.
Finally, my brethren, be strong in the Lord, and in the power of his might.
Ephesians 6:10. Τὸ λοιπὸν, finally) The particle or form of concluding, and of rousing the attention, as it were, to an important subject; 2 Corinthians 13:11.—ἀδελφοὶ,[98] brethren) He thus addresses them in this one passage of the epistle. Nowhere do soldiers use to one another the title brethren more than in the field of battle.—ἐνδυναμοῦσθε, be strong) Those, and those only, who are strong in themselves, are fitted for putting on the whole armour [the panoply].—καὶ) a Hendiadys.—κράτει τῆς ἰσχύος, by the power of His might) This is said of Christ, as Ephesians 1:19 of the Father.
[98] By some accident or other, the pronoun μου, the omission of which is countenanced by both Ed., has crept into the Germ. Vers.—E. B.
Gg Vulg., later Syr., read ἀδελφοὶ, but omit μου, which Rec. Text adds. BD(Δ) Lucif. omit both words. A adds ἀδελφοὶafterἐνδυναμοῦσθε, instead of before it. The fact of this being the only place where the ἀδελφοὶ is read, and also this being an encyclical letter, make it probable, ἀδελφοὶ is an interpolation.—ED.
Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.
Ephesians 6:11. Πανοπλίαν, the whole armour) Ephesians 6:13.—στῆναι, to stand) A word taken from the arena and the camp; comp. note on Matthew 12:25. The power of the Lord is ours.—μεθοδείας, the wiles) which he frames both by force and by craft. μέθοδος, a way opposite to the direct [straight] way, a circuitous road, which they take who lie in wait, 2Ma 13:18; whence μεθοδεύειν, 2 Samuel 19 :(27) 28, LXX. Esth. κεφ. μθ, concerning Haman: πολυπλόκοις μεθόδων παραλογισμοῖς, with manifold deceits of wiles [plans]. Chrysostom has used Μεθοδεία in a good sense in Homil. 4, de penit.: “We ought to be thankful to God, who through much discipline (διὰ πολλῶν μεθοδειῶν) cures and saves our souls,”—διὰ πολλῶν μεθοδειῶν, through the alternations of prosperity and adversity.—τηῦ διαβόλου, the devil) the chief of the enemies, who are pointed out at Ephesians 6:12. [The same who is called, Ephesians 6:16, ὁ πονηρός, the wicked one.—V. g.]
For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.
Ephesians 6:12. Οὐκ ἔστιν, is not) The evil spirits lurk concealed behind the men who are hostile to us.—ἡ πάλη) the wrestling.—πρὸς αἷμα καὶ σάρκα, against blood and flesh) Comp. Matthew 16:17, note. דם ובשר, blood and flesh, viz. (mere) men, were weak, even at Rome, where they kept Paul a prisoner.—ἀγγὰ, but) After a very distinct mention of good angels, ch. Ephesians 1:21, Ephesians 3:10, he thus appropriately speaks also of bad spirits, especially to the Ephesians; comp. Acts 19:19. The more plainly any book of Scripture treats of the Christian dispensation and the glory of Christ, the more clearly, on the other hand, does it present to our view the opposite kingdom of darkness.—πρὸς, against) Against occurs four times [after ἀλλὰ]. In three of the clauses the power of our enemies is pointed out; in the fourth, their nature and disposition.—κοσμοκράτορες, the rulers of the world) ‘mundi tenentes,’ The holders of the world, to use the word of Tertullian. It is well that they are not holders of all things; yet the power not only of the devil himself, but also of those over whom he exercises authority, is great. There seem to be other kinds of evil spirits, that remain more at home in the citadel of the kingdom of darkness: principalities, powers. This third class is different, inasmuch as they go abroad and take possession, as it were, of the provinces of the world: rulers [holders] of the world.—τοῦ σκότους, of the darkness) Herein they are distinguished from angels of light. This is mostly spiritual darkness, ch. Ephesians 5:8; Ephesians 5:11; Luke 22:53, which has wickedness presently after as its synonym; yet even to them natural darkness is more congenial than light. The contest is much more difficult in darkness.—τοῦ αἰῶνος τούτου, of this world) The word κοσμοκράτορας, the holders (rulers) of the world, directly governs the two genitives σκότους and αἰῶνος, of the darkness and of this world, according to [in relation to] either part of the compound word. Κόσμος, world, and αἰῶν, age, are to be referred mutually to each other, as time and place.[99] The term, Holders (rulers) of the world, is the ground on which this wickedness is practised. There are princes of the darkness of the world in the present age. The connection between κόσμος, world, and αἰὼν, age, is not grammatical but logical: κόσμος, world (mundus), in all its extent; αἰὼν, world, age (sæculum), the present world, in its disposition (character), course, and feeling. I cannot say κόσμος τοῦ αἰῶνος, as, on the contrary, I can say αἰὼν τοῦ κόσμου.—τὰ πνευματικὰ, the spiritual things) The antithesis is blood and flesh. These spiritual things are opposed to the spiritual things of grace, 1 Corinthians 12:1, and are contrary to faith, hope, love, the gifts [of the Spirit], either in the way of a force opposite [to those graces], or by a false imitation of them. Moreover, as in the same epistle, 1 Corinthians 14:12, spirits are used for spiritual things, so here spiritual things are very aptly used for spirits. For these spirits make their assault with such quickness and dexterity, that the soul does not almost think [generally is not aware] of the presence of these foreign existences lurking beneath, but believes that it is something in itself within which produces the spiritual temptation; and even πνευματικόν, spiritual, in the singular, may be taken as a kind of military force, in the same way as τὸ ἱππικὸν, horsemen, is applied in Revelation 9:16, and τὸ στρατιωτικὸν is else where used of an army; so that here τὰ πνευματικὰ, viz. τάγματα, may be used as in Zosimus, 1. 3: τὰ πεζικὰ τάγματα, ξενικόν, The bands of infantry, a foreign force. Aristot. 3, pol. 10, p. 210.—ἐν τοῖς ἐπουρανίοις, in places above the heavens) Even enemies, but as captives (ch. Ephesians 4:8, note), may be in a royal palace, and adorn it.
[99] Κόσμος refers to place; αἰὼν to time: The world-rulers of the age; the world-rulers of the darkness. But Engl. V. makes αἰῶνος governed by σκότους, of the darkness of this world.—ED.
Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.
Ephesians 6:13. Ἀναλάβετε, take unto you) Ephesians 6:16חגר Deuteronomy 1:41, LXX. ἀναλαβόντες.—τὴν πανοπλίαν, the whole armour) A lofty expression. Paul (says Vict. Strigelius, in summing up the contents of this chapter) gives to the Christian soldier integuments, defences, and offensive weapons. The integuments are three, the breastplate, the girdle, and the shoes; the defences or φυλακτήρια are two, the shield and the helmet; the offensive weapons, ἀμυντήρια,[100] are also two, the sword and the spear. He had regard, I think, to the order of putting them on, and held the opinion that Paul proceeds from those accoutrements which adorn the man even when outside of the battle-field (as the breastplate of any material whatever), to those which are peculiar to the soldier; and indeed the phrase above all is put in between integuments and defences. He adds the spear, prayer. Although Paul rather introduces prayer with this reference, viz. that we may rightly [duly] use the whole armour.—ἐν τῇ ἡμέρᾳ τῇ πονηρᾷ, in the evil day) Psalm 41:2, LXX. ἐν ἡμέρᾳ πονηρᾷ. The war is perpetual. The battle rages less on one day, more on another: the evil day, either when death assails us, or during life, being of longer or shorter duration, often varying in itself [When the wicked one assails you, Ephesians 6:16, and malignant forces are infesting you, Ephesians 6:12.—V. g.]. Then you must stand, you must not then at length [then for the first time begin to] make preparation.—ἅπαντα κατεργασάμενοι) having rightly prepared all things for the battle. So κατεργάζεσθαι, 2 Corinthians 5:5 [Ὁ ΚΑΤΕΡΓΑΣΆΜΕΝΟς ἩΜᾶς, He who hath wrought, i.e. prepared us]; Exodus 15:17; Exodus 35:33; Exodus 38:24; Deuteronomy 28:39. The repetition[101] is very suitable, to stand, stand ye.
[100] Usually said of defensive, here evidently of offensive weapons.—ED.
[101] Anadiplosis, the repetition of the same word in the end of the preceding, and in the beginning of the following member. Append.—ED.
Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;
Ephesians 6:14. [103] Περιζωσάμενοι, being girt about) that you may be unencumbered [ready for action]. Comp. Luke 12:35; Exodus 12:11; Isaiah 5:27.—τὴν ὀσφὺν ὑμῶν ἐν ἀληθείᾳ, your loins with truth) according to the example of the Messiah, Isaiah 11:5.—ἐνδυσάμενοι τὸν θώρακα τῆς δικαιοσύνης—καὶ τὴν περικεφαλαίαν τοῦ σωτηρίου) having put on the breastplate of righteousness—and the helmet of salvation. Isaiah 59:17, And He put on righteousness as a breastplate, and placed the helmet of salvation on His head. The seat of conscience is in the breast, which is defended by righteousness.—τῆς δικαιοσύνης, of righteousness) Isaiah 11 already quoted. For often truth and righteousness are joined, ch. Ephesians 5:9. The enemy is to be vanquished by all things contrary to his own nature.
[103] Στῆναι, to stand, for the sake of fighting, Ephesians 6:14.—V. g.
And your feet shod with the preparation of the gospel of peace;
Ephesians 6:15. Τοὺς πόδας, the feet) The feet are often mentioned in connection with the gospel and with peace, Romans 10:15; Romans 3:15, etc.; Luke 1:79.—ἐν ἑτοιμασίᾳ) ἑτοιμασία often corresponds to the Hebrew word מכון, for example Ezra 2:68; Ezra 3:3; Psalm 10:17; Psalm 89:15. The feet of the Christian soldier are strengthened [steadied] by the Gospel, lest he should be moved from his place or yield.[104] [1 Peter 5:9.—V. g.]
[104] Wahl translates ἐν ἑτοιμασίᾳ, dum habetis animum promptum, quem gignit τὸ εὐαγγέλιον, “having the feet shod, or sandalled, in your having the prompt and ready mind which the Gospel of peace produces.”—ED.
Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.
Ephesians 6:16. Ἐπὶ πᾶσιν) above [over] all [the pieces of armour], whatever you have put on.—τὰ πεπυρωμένα) properly set on fire, fiery. To quench is in consonance with this.
And take the helmet of salvation, and the sword of the Spirit, which is the word of God:
Ephesians 6:17. Τοῦ σωτηρίου, of salvation) i.e. of Christ. Acts 28:28, note. The mention of the Spirit elegantly follows; and therefore, by comparing Ephesians 6:13, we have here mention of the holy Trinity.[105] The head is exalted and defended by salvation, 1 Thessalonians 5:8; Psalm 3:3-4.—δέξασθε, receive [take to yourselves]) what is offered [implied in δέξασθε, receive] by the Lord.—ῥῆμα Θεοῦ, the word of God) Matthew 4:4; Matthew 4:7; Matthew 4:10.
[105] Salvation = Christ: the sword of the Spirit, the word of God; so the whole armour of God, Ephesians 6:13.—ED.
And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel,
Ephesians 6:19. Δοθῇ, may be given) Paul did not depend on his natural and acquired power.—ἀνοίξει τοῦ στόματος) פתחון פה.—ἐν παῤῥησιᾳ γνωρίσαι, to make known with boldness) Therefore boldness [plainness] of speech is required, because it is a mystery.
For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak.
Ephesians 6:20. Πρεσβεύω ἐν ἁλύσει, I am an ambassador in bonds) A paradox [an ambassador, yet in bonds]. The world has its ambassadors surrounded with outward splendour. Ἵνα, that, which immediately follows, depends on this expression.[106]—ἐν αὐτῷ, in it) in the mystery.—ὡς, as) construed with to make known.
[106] Engl. V. by the stopping connects ἵνα rather with προσευχόμενοι, Ephesians 6:18Praying—that therein I may speak boldly.—ED.
Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ.
Ephesians 6:23. Εἰρήνη, peace) peace with God and the love of God to us. A recapitulation is contained in this word peace, comp. Judges 1:2.—[107] μετὰ πίστεως, with faith) This is taken for granted, as being the gift of God.
[107] Τοῖς ἀδελφοῖς, to the brethren) In this conclusion he does not say to you, as in Ephesians 6:21. It was, it seems, an encyclical epistle.—V. g.
Grace be with all them that love our Lord Jesus Christ in sincerity. Amen.
Ephesians 6:24. Πάντων, with all) whether Jews or Gentiles, in all Asia, etc.—[108] ἐν ἀφθαρσίᾳin incorruption, sincerity) construed with grace, viz. let it be: comp. Ephesians 3:13, μὴ ἐκκακεῖν, not to faint, which is a proof of sincerity (ἀφθαρσία, incorruption). Add 2 Timothy 1:10. We have its opposite, Ephesians 4:22.—ἀφθαρσία implies health without any blemish, and its continuance flowing from it. This is in consonance with the whole sum of the epistle; and thence ἀφθαρσία redounds to the love of believers towards Jesus Christ
[108] Τῶν ἀγαπώντων, that love) See of how great importance is that love, 1 Corinthians 16:22.—V. g.
[109] Bengel, J. A. (1860). Vol. 4: Gnomon of the New Testament (M. E. Bengel & J. C. F. Steudel, Ed.) (J. Bryce, Trans.) (61–118). Edinburgh: T&T Clark.
1. Children, obey. Why does the apostle use the word obey instead of honor, (167) which has a greater extent of meaning? It is because Obedience is the evidence of that honor which children owe to their parents, and is therefore more earnestly enforced. It is likewise more difficult; for the human mind recoils from the idea of subjection, and with difficulty allows itself to be placed under the control of another. Experience shews how rare this virtue is; for do we find one among a thousand that is obedient to his parents? By a figure of speech, a part is here put for the whole, but it is the most important part, and is necessarily accompanied by all the others.
In the Lord. Besides the law of nature, which is acknowledged by all nations, the obedience of children is enforced by the authority of God. Hence it follows, that parents are to be obeyed, so far only as is consistent with piety to God, which comes first in order. If the command of God is the rule by which the submission of children is to be regulated, it would be foolish to suppose that the performance of this duty could lead away from God himself.
For this is right. This is added in order to restrain the fierceness which, we have already said, appears to be natural to almost all men. He proves it to be right, because God has commanded it; for we are not at liberty to dispute, or call in question, the appointment of him whose will is the unerring rule of goodness and righteousness. That honor should be represented as including obedience is not surprising; for mere ceremony is of no value in the sight of God. The precept, honor thy father and mother, comprehends all the duties by which the sincere affection and respect of children to their parents can be expressed.
(167) “Τιμᾷν properly signifies, ‘to perform one’s duty to any one;’ and here reverence must comprehend the cognate offices of affection, care, and support. The same complexity of sense is observable in the classical phrase τιμᾷν τὸν ἰατρόν [to reverence the physician.] — Bloomfield.
2. Which is the first commandment with promise. The promises annexed to the commandments are intended to excite our hopes, and to impart a greater cheerfulness to our obedience; and therefore Paul uses this as a kind of seasoning to render the submission, which he enjoins on children, more pleasant and agreeable. He does not merely say, that God has offered a reward to him who obeys his father and mother, but that such an offer is peculiar to this commandment. If each of the commandments had its own promises, there would have been no ground for the commendation bestowed in the present instance. But this is the first commandment, Paul tells us, which God has been pleased, as it were, to seal by a remarkable promise. There is some difficulty here; for the second commandment likewise contains a promise,
“I am the Lord thy God, who shew mercy unto thousands of them that love me, and keep my commandments.”
(Exo 20:5.)
But this is universal, applying indiscriminately to the whole law, and cannot be said to be annexed to that commandment. Paul’s assertion still holds true, that no other commandment but that which enjoins the obedience due by children to their parents is distinguished by a promise.
3. That it may be well with thee. The promise is — a long life; from which we are led to understand that the present life is not to be overlooked among the gifts of God. On this and other kindred subjects I must refer my reader to the Institutes of the Christian Religion; (168) satisfying myself at present with saying, in a few words, that the reward promised to the obedience of children is highly appropriate. Those who shew kindness to their parents from whom they derived life, are assured by God, that in this life it will be well with them.
And that thou mayest live long on the earth. Moses expressly mentions the land of Canaan,
“that thy days may be long upon the land which
the Lord thy God giveth thee.” (Exo 20:12.)
Beyond this the Jews could not conceive of any life more happy or desirable. But as the same divine blessing is extended to the whole world, Paul has properly left out the mention of a place, the peculiar distinction of which lasted only till the coming of Christ.
(168) See volume 1. page 468.
4. And, ye fathers. Parents, on the other hand, are exhorted not to irritate their children by unreasonable severity. This would excite hatred, and would lead them to throw off the yoke altogether. Accordingly, in writing to the Colossians, he adds, “lest they be discouraged.” (Col 3:21.) Kind and liberal treatment has rather a tendency to cherish reverence for their parents, and to increase the cheerfulness and activity of their obedience, while a harsh and unkind manner rouses them to obstinacy, and destroys the natural affections. But Paul goes on to say, “let them be fondly cherished;” for the Greek word, (ἐκτρέφετε,) which is translated bring up, unquestionably conveys the idea of gentleness and forbearance. To guard them, however, against the opposite and frequent evil of excessive indulgence, he again draws the rein which he had slackened, and adds, in the instruction and reproof of the Lord. It is not the will of God that parents, in the exercise of kindness, shall spare and corrupt their children. Let their conduct towards their children be at once mild and considerate, so as to guide them in the fear of the Lord, and correct them also when they go astray. That age is so apt to become wanton, that it requires frequent admonition and restraint.
5. Servants, be obedient. His exhortation to servants is so much the more earnest, on account of the hardship and bitterness of their condition, which renders it more difficult to be endured. And he does not speak merely of outward obedience, but says more about fear willingly rendered; for it is a very rare occurrence to find one who willingly yields himself to the control of another. The servants (δοῦλοι) whom he immediately addresses were not hired servants, like those of the present day, but slaves, such as were in ancient times, whose slavery was perpetual, unless, through the favor of their masters, they obtained freedom, — whom their masters bought with money, that they might impose upon them the most degrading employments, and might, with the full protection of the law, exercise over them the power of life and death. To such he says, obey your masters, lest they should vainly imagine that carnal freedom had been procured for them by the gospel.
But as some of the worst men were compelled by the dread of punishment, he distinguishes between Christian and ungodly servants, by the feelings which they cherished.With fear and trembling; that is, with the careful respect which springs from an honest purpose. It can hardly be expected, however, that so much deference will be paid to a mere man, unless a higher authority shall enforce the obligation; and therefore he adds,as doing the will of God. (Ver. 6.) Hence it follows, that it is not enough if their obedience satisfy the eyes of men; for God requires truth and sincerity of heart. When they serve their masters faithfully, they obey God. As if he had said, “Do not suppose that by the judgment of men you were thrown into slavery. It is God who has laid upon you this burden, who has placed you in the power of your masters. He who conscientiously endeavors to render what he owes to his master, performs his duty not to man only, but to God.”
With good will doing service. (Ver. 7.) This is contrasted with the suppressed indignation which swells the bosom of slaves. Though they dare not openly break out or give signs of obstinacy, their dislike of the authority exercised over them is so strong, that it is with the greatest unwillingness and reluctance that they obey their masters.
Whoever reads the accounts of the dispositions and conduct of slaves, which are scattered through the writings of the ancients, will be at no loss to perceive that the number of injunctions here given does not exceed that of the diseases which prevailed among this class, and which it was of importance to cure. But the same instruction applies to male and female servants of our own times. It is God who appoints and regulates all the arrangements of society. As the condition of servants is much more agreeable than that of slaves in ancient times, they ought to consider themselves far less excusable, if they do not endeavor, in every way, to comply with Paul’s injunctions.
Masters according to the flesh. (Ver. 5.) This expression is used to soften the harsh aspect of slavery. He reminds them that their spiritual freedom, which was by far the most desirable, remained untouched.
Eye-service (ὀφθαλμοδουλεία) is mentioned; because almost all servants are addicted to flattery, but, as soon as their master’s back is turned, indulge freely in contempt, or perhaps in ridicule. Paul therefore enjoins godly persons to keep at the greatest distance from such deceitful pretences.
8. Knowing that whatsoever good thing any man doeth. What a powerful consolation! However unworthy, however ungrateful or cruel, their masters may be, God will accept their services as rendered to himself. When servants take into account the pride and arrogance of their masters, they often become more indolent from the thought that their labor is thrown away. But Paul informs them that their reward is laid up with God for services which appear to be ill bestowed on unfeeling men; and that there is no reason, therefore, why they should be led aside from the path of duty. He adds, whether bond or free No distinction is made between a slave and a free man. The world is wont to set little value on the labors of slaves; but God esteems them as highly as the duties of kings. In his estimate, the outward station is thrown aside, and each is judged according to the uprightness of his heart.
9. And ye masters. In the treatment of their slaves, the laws granted to masters a vast amount of power. Whatever had thus been sanctioned by the civil code was regarded by many as in itself lawful. To such an extent did their cruelty in some instances proceed, that the Roman emperors were forced to restrain their tyranny. But though no royal edicts had ever been issued for the protection of slaves, God allows to masters no power over them beyond what is consistent with the law of love. When philosophers attempt to give to the principles of equity their full effect in restraining the excess of severity to slaves, they inculcate that masters ought to treat them in the same manner as hired servants. But they never look beyond utility; and, in judging even of that, they inquire only what is advantageous to the head of the family, or conducive to good order. The Apostle proceeds on a very different principle. He lays down what is lawful according to the Divine appointment, and how far they, too, are debtors to their servants.
Do the same things to them. “Perform the duty which on your part you owe to them.” What he calls in another Epistle, (τὸ δίκαιον καὶ τὴν ἰσότητα) that which is just and equal, (169) is precisely what, in this passage, he calls the same things, (τὰ αὐτὰ.) And what is this but the law of analogy? Masters and servants are not indeed on the same level; but there is a mutual law which binds them. By this law, servants are placed under the authority of their masters; and, by the same law, due regard being had to the difference of their station, masters lie under certain obligations to their servants. This analogy is greatly misunderstood; because men do not try it by the law of love, which is the only true standard. Such is the import of Paul’s phrase, the same things; for we are all ready enough to demand what is due to ourselves; but, when our own duty comes to be performed, every one attempts to plead exemption. It is chiefly, however, among persons of authority and rank that injustice of this sort prevails.
Forbearing threatenings. Every expression of disdain, arising from the pride of masters, is included in the single word, threatenings. They are charged not to assume a lordly air or a terrific attitude, as if they were constantly threatening some evil against their servants, when they have occasion to address them. Threatenings, and every kind of barbarity, originate in this, that masters look upon their servants as if they had been born for their sake alone, and treat them as if they were of no more value than cattle. Under this one description, Paul forbids every kind of disdainful and barbarous treatment.
Their Master and yours. A very necessary warning. What is there which we will not dare to attempt against our inferiors, if they have no ability to resist, and no means of obtaining redress, — if no avenger, no protector appears, none who will be moved by compassion to listen to their complaints? It happens here, in short, according to the common proverb, that Impunity is the mother of Licentiousness. But Paul here reminds them, that, while masters possess authority over their servants, they have themselves the same Master in heaven, to whom they must render an account.
And there is no respect of persons with him. A regard to persons blinds our eyes, so as to leave no room for law or justice; but Paul affirms that it is of no value in the sight of God. By person is meant anything about a man which does not belong to the real question, and which we take into account in forming a judgment. Relationship, beauty, rank, wealth, friendship, and everything of this sort, gain our favor; while the opposite qualities produce contempt and sometimes hatred. As those absurd feelings arising from the sight of a person have the greatest possible influence on human judgments, those who are invested with power are apt to flatter themselves, as if God would countenance such corruptions. “Who is he that God should regard him, or defend his interest against mine?” Paul, on the contrary, informs masters that they are mistaken if they suppose that their servants will be of little or no account before God, because they are so before men. “God is no respecter of persons,” (Act 10:34,) and the cause of the meanest man will not be a whit less regarded by him than that of the loftiest monarch.
(169) See Col 4:1 — fj.
10. Finally. Resuming his general exhortations, he again enjoins them to be strong, — to summon up courage and vigor; for there is always much to enfeeble us, and we are ill fitted to resist. But when our weakness is considered, an exhortation like this would have no effect, unless the Lord were present, and stretched out his hand to render assistance, or rather, unless he supplied us with all the power. Paul therefore adds, in the Lord. As if he had said, “‘You have no right to reply, that you have not the ability; for all that I require of you is, be strong in the Lord. ” To explain his meaning more fully, he adds, in the power of his might, which tends greatly to increase our confidence, particularly as it shews the remarkable assistance which God usually bestows upon believers. If the Lord aids us by his mighty power, we have no reason to shrink from the combat. But it will be asked, What purpose did it serve to enjoin the Ephesians to be strong in the Lord’s mighty power, which they could not of themselves accomplish? I answer, there are two clauses here which must be considered. He exhorts them to be courageous, but at the same time reminds them to ask from God a supply of their own deficiencies, and promises that, in answer to their prayers, the power of God will be displayed.
11. Put on the whole armor. God has furnished us with various defensive weapons, provided we do not indolently refuse what is offered. But we are almost all chargeable with carelessness and hesitation in using the offered grace; just as if a soldier, about to meet the enemy, should take his helmet, and neglect his shield. To correct this security, or, we should rather say, this indolence, Paul borrows a comparison from the military art, and bids us put on the whole armor of God. We ought to be prepared on all sides, so as to want nothing. The Lord offers to us arms for repelling every kind of attack. It remains for us to apply them to use, and not leave them hanging on the wall. To quicken our vigilance, he reminds us that we must not only engage in open warfare, but that we have a crafty and insidious foe to encounter, who frequently lies in ambush; for such is the import of the apostle’s phrase, THE WILES (170) (τὰς μεθοδείας) of the devil
(170) “Plutarch tells us, (Symp. l. 2., page 638,) that wrestling was the most artful and subtle of all the ancient games, and that the name of it (πάλη) was derived from a word, which signifies to throw a man down by deceit and craft. And it is certain that persons who understand this exercise have many fetches, and turns, and changes of posture, which they make use of to supplant and trip up their adversaries. And it is with great justice, that a state of persecution is compared with it; since many are the arts, arising from the terrors of worldly evil on the one hand, and the natural love which men have to life, liberty, plenty, and the pleasures of life, on the other, that the devil makes use of to circumvent and foil them.” — Chandler.
12. For we wrestle (171) not. To impress them still more deeply with their danger, he points out the nature of the enemy, which he illustrates by a comparative statement, Not against flesh and blood. The meaning is, that our difficulties are far greater than if we had to fight with men. There we resist human strength, sword is opposed to sword, man contends with man, force is met by force, and skill by skill; but here the case is widely different. All amounts to this, that our enemies are such as no human power can withstand. By flesh and blood the apostle denotes men, who are so denominated in order to contrast them with spiritual assailants. This is no bodily struggle.
Let us remember this when the injurious treatment of others provokes us to revenge. Our natural disposition would lead us to direct all our exertions against the men themselves; but this foolish desire will be restrained by the consideration that the men who annoy us are nothing more than darts thrown by the hand of Satan. While we are employed in destroying those darts, we lay ourselves open to be wounded on all sides. To wrestle with flesh and blood will not only be useless, but highly pernicious. We must go straight to the enemy, who attacks and wounds us from his concealment, — who slays before he appears.
But to return to Paul. He describes our enemy as formidable, not to overwhelm us with fear, but to quicken our diligence and earnestness; for there is a middle course to be observed. When the enemy is neglected, he does his utmost to oppress us with sloth, and afterwards disarms us by terror; so that, ere the engagement has commenced, we are vanquished. By speaking of the power of the enemy, Paul labors to keep us more on the alert. He had already called him the devil, but now employs a variety of epithets, to make the reader understand that this is not an enemy who may be safely despised.
Against principalities, against powers. Still, his object in producing alarm is not to fill us with dismay, but to excite us to caution. He calls themκοσμοκράτορας, that is, princes of the world; but he explains himself more fully by adding — of the darkness of the world. The devil reigns in the world, because the world is nothing else than darkness. Hence it follows, that the corruption of the world gives way to the kingdom of the devil; for he could not reside in a pure and upright creature of God, but all arises from the sinfulness of men. By darkness, it is almost unnecessary to say, are meant unbelief and ignorance of God, with the consequences to which they lead. As the whole world is covered with darkness, the devil is called “the prince of this world.” (Joh 14:30.)
By calling it wickedness, he denotes the malignity and cruelty of the devil, and, at the same time, reminds us that the utmost caution is necessary to prevent him from gaining an advantage. For the same reason, the epithet spiritual is applied; for, when the enemy is invisible, our danger is greater. There is emphasis, too, in the phrase, in heavenly places; for the elevated station from which the attack is made gives us greater trouble and difficulty.
An argument drawn from this passage by the Manicheans, to support their wild notion of two principles, is easily refuted. They supposed the devil to be (ἀντίθεον) an antagonist deity, whom the righteous God would not subdue without great exertion. For Paul does not ascribe to devils a principality, which they seize without the consent, and maintain in spite of the opposition, of the Divine Being, — but a principality which, as Scripture everywhere asserts, God, in righteous judgment, yields to them over the wicked. The inquiry is, not what power they have in opposition to God, but how far they ought to excite our alarm, and keep us on our guard. Nor is any countenance here given to the belief, that the devil has formed, and keeps for himself, the middle region of the air. Paul does not assign to them a fixed territory, which they can call their own, but merely intimates that they are engaged in hostility, and occupy an elevated station.
(171) “Πάλη is properly a gymnastic term; but the Apostle often unites military with agonistic metaphors; and here the agonistic is not less suitable than the military. So in a similar passage of Max. Tyr. Diss. Version 9, volume 1. page 79, ed. Reisk, we have mention of Socrates wrestling with Melitus, with bonds and poison; next, the philosopher Plato wrestling with a tyrant’s anger, a rough sea, and the greatest dangers; then, Xenophon struggling with the prejudices of Tissaphernes, the snares of Ariaeus, the treachery of Meno, and royal machinations; and, lastly, Diogenes struggling with adversaries even more formidable, namely, poverty, infamy, hunger, and cold.” — Bloomfield.
13. Wherefore take unto you. Though our enemy is so powerful, Paul does not infer that we must throw away our spears, but that we must prepare our minds for the battle. A promise of victory is, indeed, involved in the exhortation, that ye may be able. If we only put on the whole armor of God, and fight valiantly to the end, we shall certainly stand. On any other supposition, we would be discouraged by the number and variety of the contests; and therefore he adds, in the evil day. By this expression he rouses them from security, bids them prepare themselves for hard, painful, and dangerous conflicts, and, at the same time, animates them with the hope of victory; for amidst the greatest dangers they will be safe. And having done all. They are thus directed to cherish confidence through the whole course of life. There will be no danger which may not be successfully met by the power of God; nor will any who, with this assistance, fight against Satan, fail in the day of battle.
14. Stand therefore. Now follows a description of the arms which they were enjoined to wear. We must not, however, inquire very minutely into the meaning of each word; for an allusion to military customs is all that was intended. Nothing can be more idle than the extraordinary pains which some have taken to discover the reason why righteousness is made a breastplate, instead of a girdle. Paul’s design was to touch briefly on the most important points required in a Christian, and to adapt them to the comparison which he had already used.
Truth, which means sincerity of mind, is compared to a girdle. Now, a girdle was, in ancient times, one of the most important parts of military armor. Our attention is thus directed to the fountain of sincerity; for the purity of the gospel ought to remove from our minds all guile, and from our hearts all hypocrisy. Secondly, he recommends righteousness, and desires that it should be a breastplate for protecting the breast. Some imagine that this refers to a freely bestowed righteousness, or the imputation of righteousness, by which pardon of sin is obtained. But such matters ought not, I think, to have been mentioned on the present occasion; for the subject now under discussion is a blameless life. He enjoins us to be adorned, first, with integrity, and next with a devout and holy life.
15. And your feet shod. The allusion, if I mistake not, is to the military greaves; for they were always reckoned a part of the armor, and were even used for domestic purposes. As soldiers covered their legs and feet to protect them against cold and other injuries, so we must be shod with the gospel, if we would pass unhurt through the world. It is the gospel of peace, and it is so called, as every reader must perceive, from its effects; for it is the message of our reconciliation to God, and nothing else gives peace to the conscience. But what is the meaning of the word preparation? Some explain it as an injunction to be prepared for the gospel; but it is the effect of the gospel which I consider to be likewise expressed by this term. We are enjoined to lay aside every hinderance, and to be prepared both for journey and for war. By nature we dislike exertion, and want agility. A rough road and many other obstacles retard our progress, and we are discouraged by the smallest annoyance. On these accounts, Paul holds out the gospel as the fittest means for undertaking and performing the expedition. Erasmus proposes a circumlocution, (ut sitis parati ,) that ye may be prepared; but this does not appear to convey the true meaning.
16. Taking the shield of faith. Though faith and the word of God are one, yet Paul assigns to them two distinct offices. I call them one, because the word is the object of faith, and cannot be applied to our use but by faith; as faith again is nothing, and can do nothing, without the word. But Paul, neglecting so subtle a distinction, allowed himself to expatiate at large on the military armor. In the first Epistle to the Thessalonians he gives both to faith and to love the name of a breastplate, — “putting on the breastplate of faith and love,” (1. h 5:8.) All that was intended, therefore, was obviously this, — “He who possesses the excellencies of character which are here described is protected on every hand.”
And yet it is not without reason that the most necessary instruments of warfare — a sword and a shield — are compared to faith, and to the word of God. In the spiritual combat, these two hold the highest rank. By faith we repel all the attacks of the devil, and by the word of God the enemy himself is slain. If the word of God shall have its efficacy upon us through faith, we shall be more than sufficiently armed both for opposing the enemy and for putting him to flight. And what shall we say of those who take from a Christian people the word of God? Do they not rob them of the necessary armor, and leave them to perish without a struggle? There is no man of any rank who is not bound to be a soldier of Christ. But if we enter the field unarmed, if we want our sword, how shall we sustain that character?
Wherewith ye shall be able to quench all the darts. But quench appears not to be the proper word. Why did he not use, instead of it, ward off or shake off, or some such word? Quench is far more expressive; for it is adapted to the epithet applied to darts The darts of Satan are not only sharp and penetrating, but — what makes them more destructive — they are fiery Faith will be found capable, not only of blunting their edge, but of quenching their heat.
“This,” says John, “is the victory that overcometh the world, even our faith.” (1. o 5:4.)
17. And take the helmet of salvation. In a passage already quoted, (1. h 5:8,) “the hope of salvation” is said to be a helmet, which I consider to be in the same sense as this passage. The head is protected by the best helmet, when, elevated by hope, we look up towards heaven to that salvation which is promised. It is only therefore by becoming the object of hope that salvation is a helmet.
18. Praying always with all prayer. Having instructed the Ephesians to put on their armor, he now enjoins them to fight by prayer. This is the true method. To call upon God is the chief exercise of faith and hope; and it is in this way that we obtain from God every blessing. Prayer and supplication are not greatly different from each other, except that supplication is only one branch of prayer
With all perseverance. We are exhorted to persevere in prayer. Every tendency to weariness must be counteracted by a cheerful performance of the duty. With unabated ardor we must continue our prayers, though we do not immediately obtain what we desire. If, instead of with all perseverance, some would render it, with all Earnestness, I would have no objection to the change.
But what is the meaning of always? Having already spoken of continued application, does he twice repeat the same thing? I think not. When everything flows on prosperously, — when we are easy and cheerful, we seldom feel any strong excitement to prayer, — or rather, we never flee to God, but when we are driven by some kind of distress. Paul therefore desires us to allow no opportunity to pass, — on no occasion to neglect prayer; so that praying always is the same thing with praying both in prosperity and in adversity.
For all saints. There is not a moment of our life at which the duty of prayer may not be urged by our own wants. But unremitting prayer may likewise be enforced by the consideration, that the necessities of our brethren ought to move our sympathy. And when is it that some members of the church are not suffering distress, and needing our assistance? If, at any time, we are colder or more indifferent about prayer than we ought to be, because we do not feel the pressure of immediate necessity, — let us instantly reflect how many of our brethren are worn out by varied and heavy afflictions, — are weighed down by sore perplexity, or are reduced to the lowest distress. If reflections like these do not rouse us from our lethargy, we must have hearts of stone. But are we to pray for believers only? Though the apostle states the claims of the godly, he does not exclude others. And yet in prayer, as in all other kind offices, our first care unquestionably is due to the saints.
19. And for me. For himself, in a particular manner, he enjoins the Ephesians to pray. Hence we infer that there is no man so richly endowed with gifts as not to need this kind of assistance from his brethren, so long as he remains in this world. Who will ever be better entitled to plead exemption from this necessity than Paul? Yet he entreats the prayers of his brethren, and not hypocritically, but from an earnest desire of their aid. And what does he wish that they should ask for him?That utterance may be given to me. What then? Was he habitually dumb, or did fear restrain him from making an open profession of the gospel? By no means; but there was reason to fear lest his splendid commencement should not be sustained by his future progress. Besides, his zeal for proclaiming the gospel was so ardent that he was never satisfied with his exertions. And indeed, if we consider the weight and importance of the subject, we shall all acknowledge that we are very far from being able to handle it in a proper manner. Accordingly he adds,
20. As I ought to speak; meaning, that to proclaim the truth of the gospel as it ought to be proclaimed, is a high and rare attainment. Every word here deserves to be carefully weighed. Twice he uses the expression boldly, — “that I may open my mouth boldly, ” “that therein I may speak boldly. ” Fear hinders us from preaching Christ openly and fearlessly, while the absence of all restraint and disguise in confessing Christ is demanded from his ministers. Paul does not ask for himself the powers of an acute debater, or, I should rather say, of a dexterous sophist, that he might shield himself from his enemies by false pretences. It is, that I may open my mouth, to make a clear and strong confession; for when the mouth is half shut, the sounds which it utters are doubtful and confused. To open the mouth, therefore, is to speak with perfect freedom, without the smallest dread.
But does not Paul discover unbelief, when he entertains doubts as to his own stedfastness, and implores the intercession of others? No. He does not, like unbelievers, seek a remedy which is contrary to the will of God, or inconsistent with his word. The only aids on which he relies are those which he knows to be sanctioned by the Divine promise and approbation. It is the command of God, that believers shall pray for one another. How consoling then must it be to each of them to learn that the care of his salvation is enjoined on all the rest, and to be informed by God himself that the prayers of others on his behalf are not poured out in vain! Would it be lawful to refuse what the Lord himself has offered? Each believer, no doubt, ought to have been satisfied with the Divine assurance, that as often as he prayed he would be heard. But if, in addition to all the other manifestations of his kindness, God were pleased to declare that he will listen to the prayers of others in our behalf, would it be proper that this bounty should be slighted, or rather, ought we not to embrace it with open arms?
Let us therefore remember that Paul, when he resorted to the intercessions of his brethren, was influenced by no distrust or hesitation. His eagerness to obtain them arose from his resolution that no privilege which the Lord had given him should be overlooked. How absurdly then do Papists conclude from Paul’s example, that we ought to pray to the dead! Paul was writing to the Ephesians, to whom he had it in his power to communicate his sentintents. But what intercourse have we with the dead? As well might they argue that we ought to invite angels to our feasts and entertainments, because among men friendship is promoted by such kind offices.
21. But that, ye also may know. Uncertain or false reports frequently produce uneasiness, chiefly, no doubt, in weak minds, but sometimes also in thoughtful and steady persons. To prevent this danger, Paul sends Tychicus, from whom the Ephesians would receive full information. The holy solicitude which Paul felt about the interests of religion, or, to use his own language, “the care of all the churches,” (2. o 11:28,) was thus strikingly evinced. When death stood constantly before his eyes, neither the dread of death, nor anxiety about himself, prevented him from making provision for the most distant churches. Another man would have said, “My own affairs require all the attention I can give. It would be more reasonable that all should run to my assistance, than that they should expect from me the smallest relief.” But Paul acts a different part, and sends in every direction to strengthen the churches which he had founded.
Tychicus is commended, that his statements may be more fully believed. A faithful minister in the Lord. It is not easy to say, whether this refers to the public ministry of the church, or to the private attentions which Paul had received from Tychicus. This uncertainty arises from these two expressions being connected, a beloved brother and faithful minister in the Lord. The former refers to Paul, to whom the second may be supposed also to apply. I am more inclined, however, to understand it as denoting the public ministry; for I do not think it probable that Paul would have sent any man who did not hold such a rank in the church, as would secure the respectful attention of the Ephesians.
23. Peace be to the brethren. I consider the word peace, as in the salutations of the Epistles, to mean prosperity. Yet if the reader shall prefer to view it as signifying harmony, because, immediately afterwards, Paul mentions love, I do not object to that interpretation, or rather, it agrees better with the context. He wishes the Ephesians to be peaceable and quiet among themselves; and this, he presently adds, may be obtained by brotherly love and by agreement in faith From this prayer we learn that faith and love, as well as peace itself, are gifts of God bestowed upon us through Christ, — that they come equally from God the Father and the Lord Jesus Christ.
24. Grace be with all. The meaning is, “May God continue to bestow his favor on all who love Jesus Christ with a pure conscience!” The Greek word, which I follow Erasmus in translating sincerity, (ἐν ἀφθαρσίᾳ,) signifies literally uncorruptedness, which deserves attention on account of the beauty of the metaphor. Paul intended to state indirectly, that, when the heart of man is free from all hypocrisy, it will be free from all corruption. This prayer conveys to us the instruction, that the only way of enjoying the light of the Divine countenance is to love sincerely God’s own Son, in whom his love toward us has been declared and confirmed. But let there be no hypocrisy; for most men, while they are not unwilling to make some professions of religion, entertain exceedingly low notions of Christ, and worship him with pretended homage. I wish there were not so many instances in the present day to prove that Paul’s admonition, to love our Lord Jesus Christ in sincerity is as necessary as ever.
END OF THE COMMENTARIES ON THE EPISTLE TO THE EPHESIANS.
