Ephesians 6 - Pulpit Commentary vs Calvin John vs Coke Thomas

Ephesians 6

Ephesians 6:1

Verse 1. - Children, obey your parents in the Lord: for this is right. The first duty of children is obedience, and "in the Lord," i.e. in Christ, this duty is confirmed. The ἐν Κυρίῳ qualifies, not "parents," but "obey," and indicates that the element or life which even children lead in fellowship with Christ makes such obedience more easy and more graceful. The duty itself rests on the first principles of morality - "for this is right." It is an obligation that rests on the very nature of things, and cannot change with the spirit of the age; it is in no degree modified by what is called the spirit of independence in children.

Ephesians 6:2

Verse 2. - Honor thy father and mother (which is the first commandment with a promise). The exhortation, based on natural morality (ver. 1), is here confirmed from the Decalogue. "Honor" is higher than obedience (ver. 1); it is the regard due to those who, by Divine appointment, are above us, and to whom our most respectful consideration is due. Father and mother, though not quite on a footing of equality in their relation to each other (Ephesians 5:22), are equal as objects of honor and obedience to their children. It is assumed here that they are Christians; where one was a Christian and not the ether, the duty would be modified. But in these succinct verses the apostle lays down general rules, and does not complicate his exhortations with exceptions. The latter part of the verse contains a special reason for the precept; it is the first commandment with a promise attached. But obviously the apostle meant more than this; for as in ver. I he had affirmed the duty to be one of natural religion, so here he means to add that it is also part of the revealed will of God - it is one of the commandments; but still further, it is the first commandment with a promise. It may, perhaps, be said that this is appealing, not to the higher, but to the lower part of our nature - to our selfishness, not our goodness; but it is not an appeal to one part of our nature to the exclusion of the rest; it is an appeal to our whole nature, for it is a part of our nature to expect that in the end virtue will be rewarded and vice punished. In the case of children it is difficult to look far forward; the rewards and the punishments, to be influential, must be within the ken of vision, as it were; therefore it is quite suitable that, in writing to them, the apostle should lay emphasis on a promise which had its special fulfillment in the life that now is.

Ephesians 6:3

Verse 3. - That it may be well with thee, and thou mayest live long on the earth. A free rendering (after the manner of the apostle) of the reason annexed to the fifth commandment, "that thy days may be long in the land which the Lord thy God giveth thee." While the Decalogue was an expression of the will of God on matters of moral and indefeasible obligation, it had a local Hebrew element here and there. In the present ease the apostle drops what is specially Hebrew, adapting the promise in spirit to a wider area. The special promise of long life in the land of Canaan is translated into a general promise of prosperity and longevity. As before, we must not suppose that the apostle excludes exceptions. The promise is not for each individual; many good and obedient children do not live long. But the general tendency of obedience to parents is towards the results specified. Where obedience to parents is found, there is usually found along with it temperance, self-control, industry, regular ways of life, and other habits that tend towards prosperity and longevity. In Christian families there is commonly affection, unity, prayer, mutual helpfulness, reliance on God, trust in Christ, and all that makes life sweet and wholesome. The spirit of the promise is realized in such ways, and it may be likewise in special mercies vouchsafed to each family.

Ephesians 6:4

Verse 4. - And, ye fathers, provoke not your children to wrath. "Fathers" is inclusive of mothers, to whom the practical administration of the household and training of the children so much belong. The first counsel on the subject is negative, and probably has respect to a common pagan habit, against which Christians needed to be put on their guard. Irritation of children was common, through loss of temper and violence in reproving them, through capricious and unsteady treatment and unreasonable commands; but more especially (what is still so common) by the parents being violently angry when the children, inconsiderately, perhaps, disturbed or annoyed them, rather than when they deliberately did wrong. All this the apostle deprecates. But bring them up in the training and admonition of the Lord. The words παιδεία and νουθεσία are not easily defined in this connection; the former is thought to denote the discipline of training, with its appropriate rewards and punishments; the latter, instruction. Both are to be "of the Lord," such as he inspires and approves. Instilling sound principles of life, training to good habits, cautioning and protecting against moral dangers, encouraging prayer, Bible-reading, church-going, sabbath-keeping; taking pains to let them have good associates, and especially dealing with them prayerfully and earnestly, in order that they may accept Christ as their Savior and follow him, - are among the matters included in this counsel.

Ephesians 6:5

Verse 5. - Bond-servants, obey your masters according to the flesh. There were many slaves in the early Church, but, however unjust their position, the apostle could not but counsel them to obedience, this course being the best for ultimately working out their emancipation. The words of Christ were peculiarly welcome to them "that labor and are heavy laden;" and, as we find from Celsus and others, the early Church was much ridiculed for the large number of uneducated persons in its pale. With fear and trembling. Comp. 1 Corinthians 2:3; Philippians 2:12, from which it will be seen that this expression does not denote slavish dread, but great moral anxiety lest one should fail in duty. It was probably a proverbial expression. In the singleness of your heart, as to Christ. Not with a got-up semblance of obedience, but with inward sincerity, knowing that it is your duty; and even if it be irksome, doing it pleasantly, as though Christ required it, and you were doing it to him.

Ephesians 6:6

Verse 6. - Not in the spirit of eye-service, as men-pleasers; but as the bond-servants of Christ, doing the will of God from the heart. Exegetical of the last exhortation, with a negative and a positive clause, according to the apostle's frequent practice (comp. Ephesians 2:8, 19; Ephesians 3:5; Ephesians 4:14, 15, 25, 28, 29; Ephesians 5:18, 27, 29; Ephesians 6:4). Eye-service and men-pleasing have reference only to what will pass muster in the world; Christians must go deeper, as bound to Christ's service by the great claim of redemption (1 Corinthians 6:20), and remembering that "man looketh on the outward appearance, but the Lord looketh on the heart" (1 Samuel 16:7). The will of God is our great standard, and our daily prayer is, "Thy will be done on earth, as it is in heaven." In heaven it is done "from the heart."

Ephesians 6:7

Verse 7. - With good will doing service, as to the Lord, and not to men. Some join the last words of the preceding verse to this clause, "from the heart with good will," etc., on the ground that it is not needed for ver. 6, for if you do the will of God at all, you must do it from the heart. But one may do the will of God in a sense outwardly and formally, therefore the clause is not superfluous in ver. 6, whereas, if one does service with good will, one surely does it from the heart, so that the clause would be more superfluous here. Jesus is the Overlord of every earthly lord, and his follower has but to substitute him by faith for his earthly master to enable him to do service with good will.

Ephesians 6:8

Verse 8. - Knowing that whatsover good thing each man shall have done, the same shall he receive from the Lord, whether he be bond or free. The hope of reward is brought in to supplement the more disinterested motive, such addition being specially useful in the case of slaves (as of children, vers. 2, 3). For the slave the hope of reward is future - it is at the Lord's coming that he will have his reward.

Ephesians 6:9

Verse 9. - And, ye masters, do the same things to them, forbearing threatening. Act correspondingly toward your slaves, as if the eye of Christ were on you, which indeed it is; if you are ever tempted to grind them down, or defraud, or scold unreasonably and make their life bitter, remember that there is a Master above you, into whose ears their cry will come. If they are to do service to you as to the Lord, you are to require service of them as if you were the Lord. Therefore forbear threatening; influence them by love more than by fear. Knowing that both their and your Master is in heaven; and there is no respect of persons with him. Both of you stand in the same relation to the great Lord, who is in heaven and over all (comp. Ephesians 1:20, 21). Your being higher in earthly station than they will not procure for you any indulgence or consideration. You will be judged simply and solely according to your deeds. Your responsibility to the Judge and your obligations to the Savior alike bind you to just and merciful treatment. If such principles were applicable to the relations of enforced labor, they are certainly not less so to the relations of labor when free.

Ephesians 6:10

Verses 10-20. - THE CHRISTIAN WARFARE. Verse 10. - Finally. The apostle has now reached his last passage, and by this word quickens the attention of his readers and prepares them for a counsel eminently weighty in itself, and gathering up the pith and marrow, as it were, of what goes before. "My brethren," A.V., is rejected by R.V, and most modern commentators, for lack of external evidence. We note, however, that, whereas in the preceding verses he had distributed the Ephesians into groups, giving an appropriate counsel to each, he now brings them again together, and has a concluding counsel for them all. Be strong in the Lord, and in the power of his might. Compare with Ephesians 3:16, where the heavenly provision for obtaining strength is specified, and with Ephesians 4:30, where we are cautioned against a course that will fritter away that provision. The ever-recurring formula, "in the Lord," indicates the relation to Christ in which alone the strength can be experienced (comp. 2 Corinthians 12:9). The might is Christ's, but by faith it becomes our strength. As the steam-engine genders the dynamic force, which belts and wheels communicate to the inert machinery of the factory, so Christ is the source of that spiritual strength which through faith is communicated to all his people. To be strong is our duty; to be weak is our sin. Strong trust, strong courage, strong endurance, strong hope. strong love, may all be had from him, if only our fellowship with him be maintained in uninterrupted vigor.

Ephesians 6:11

Verse 11. - Put on the entire amour of God. Chained to a soldier, the apostle's mind would go forth naturally to the subject of amour and warfare. Put on amour, for life is a battle-field; not a scene of soft enjoyment and ease, but of hard conflict, with foes within and without; put on the amour of God, provided by him for your protection and for aggression too, for it is good, well-adapted for your use, - God has thought of you, and has sent his amour for you; put on the whole amour of God, for each part of you needs to be protected, and you need suitable weapons for assailing all your foes. That ye may be able to stand against the wiles of the devil. Our chief enemy does not engage us in open warfare, but deals in wiles and stratagems, which need to be watched against and prepared for with peculiar care.

Ephesians 6:12

Verse 12. - For we wrestle not against flesh and blood. Our conflict is not with men, here denoted by "flesh and blood," which is usually a symbol of weakness, therefore denoting that our opponents are not weak mortals, but powers of a far more formidable order. But against the principalities, against the powers. The same words as in Ephesians 1:21; therefore the definite article is prefixed, as denoting what we are already familiar with: for though all of these, evil as well as good, have been put under Christ the Head, they have not been put under the members, but the evil among them are warring against these members with all the greater ferocity that they cannot assail the Head. Against the world-rulers of this [state of] darkness (comp. Ephesians 2:2). "World-rulers" denotes the extent of the dominion of these invisible foes - the term is applied only to the rulers of the most widely extended tracts; there is no part of the globe to which their influence does not extend, and where their dark rule does not show itself (comp. Luke 4:6). "This darkness" expressively denotes the element and the results of their rule. Observe contrast with Christ's servants, who are children of light, equivalent to order, knowledge, purity, joy, peace, etc.; while the element of the devil and his servants is darkness, equivalent to confusion, ignorance, crime, terror, strife, and all misery. Against the spiritual hosts of wickedness in the heavenly places. The natural meaning, though questioned by some, is, either that these hosts of wickedness have their residence in heavenly places, or, that these places are the scene of our conflict with them. The latter seems more agreeable to the context, for "in heavenly places" does not denote a geographical locality here any more than in Ephesians 1:3 and Ephesians 2:6. When it is said that "we have been seated with Christ in heavenly places," the allusion is to the spiritual experience of his people; in spirit they are at the gate of heaven, where their hearts are full of heavenly thoughts and feelings; the statement now before us is that, even in such places, amid their most fervent experiences or their most sublime services, they are subject to the attacks of the spirits of wickedness.

Ephesians 6:13

Verse 13. - Wherefore take up the entire amour of God, that ye may be able to withstand in the evil day. Some have tried to affix a specific time to the "evil day" of the apostle, as if it were one or other of the days specified in the Apocalypse; but more probably it is a general phrase, like "the day of adversity," or "the day of battle," indicating a day that comes often. In fact, any day when the evil one comes upon us in force is the evil day, and our ignorance of the time when such assault may be made is what makes it so necessary for us to be watchful. And having done all, to stand. "Having done fully," or "completed," is the literal import of κατεργασάμενοι, having reference, not only to the preparation for the battle, but to the fighting too. The command to be "strong in the Lord" is fitly associated with our "having done all," because leaning on almighty strength implies the effort to put forth strength by our own instrumentality; when God's strength comes to us it constrains us "to do all" that can be done by us or through us (comp. Psalm 144:1; Philippians 2:12, 13). We are not called to do merely as well as our neighbors; nor even to do well on the whole, but to do all - to leave nothing undone that can contribute to the success of the battle; then we shall be able to stand, or stand firm.

Ephesians 6:14

Verse 14. - Stand therefore, having girt about your loins with truth. The "stand" in ver. 13 denotes the end of the conflict; this "stand" is at the beginning. Obviously there must be a firm stand at the beginning if there is to be at the end. In order to this, we must fasten the girdle round our loins - viz, truth, here used in a comprehensive sense, denoting honesty; sincerity of profession in opposition to all sham, levity, hypocrisy; and likewise the element of "truth in Jesus" (Ephesians 5:21), the substance of the gospel revelation. We are to gird ourselves in truth, ἐν ἀληθείᾳ, establishing ourselves in that element, wrapping it round us; ἐν ἀληθείᾳ, literally, "girded in truth." And having put on the breastplate of righteousness. Comp. Ephesians 5:24, for at least one element of the righteousness - righteousness wrought in us by the Holy Ghost after the image of Christ. But a more comprehensive use of the term is not excluded - the whole righteousness that we derive from Christ - righteousness imputed and righteousness infused.

Ephesians 6:15

Verse 15. - And having shod your feet with the preparation of the gospel of peace. The metaphor becomes somewhat difficult to follow; the feet have to be shod or armed as with military sandals, and the sandal is the ἑτοιμασία, or preparedness of, or caused by, the gospel of peace. The idea seems to be that the mind is to be steadied, kept from fear and flutter, by means of the good news of peace - the good news that we are at peace with God; and "if God be for us, who can be against us?" The Roman sandal was furnished with nails that gripped the ground firmly, even when it was sloping or slippery; so the good news of peace keeps us upright and firm.

Ephesians 6:16

Verse 16. - Withal taking up the shield of faith. The θυξεός was a large oblong shield covering a great part of the body, not the ἀσπίς, smaller and more round. Faith, in its widest sense, constitutes this shield - faith in God as our Father, in Christ as our Redeemer, in the Spirit as our Sanctifier and Strengthener - faith in all the promises, and especially such promises as we find in Revelations 2. and 3. "to him that overcometh" (comp. promise to Ephesus, Revelation 2:7) Wherewith ye shall be able to quench all the fiery darts of the evil one. "Fiery darts" were weapons tipped with inflammable materials, firebrands, curiously constructed, adapted to set on fire. Metaphorically, considerations darted into the mind inflaming lust, pride, revenge, or ether evil feelings, emanations from the great tempter, the evil one. That such considerations sometimes start up suddenly in the mind, against the deliberate desire, sometimes even in the middle of holy exercises, is the painful experience of every Christian, and must make him thankful for the shield on which they are quenched. An act of faith on Christ, placing the soul consciously in his presence, recalling his atoning love and grace, and the promises of the Spirit, will extinguish these fiery temptations.

Ephesians 6:17

Verse 17. - And take the helmet of salvation. This is the head-covering (comp. Psalm 140:7). In 1 Thessalonians 5:8 we read, "putting on for an helmet the hope of salvation." The glorious truth that we are saved (comp. Ephesians 2:5, 8) appropriated, rested on, rejoiced in, will protect even so vital a part as the head, will keep us from intellectual surrender and rationalistic doubt. And the sword of the Spirit, which is the Word of God. The sword supplied by the Spirit, the Word being inspired by him, and employed by the Spirit; for he enlightens us to know it, applies it to us, and teaches us to use it both defensively and offensively. Our Lord in his conflict with Satan, and also with the scribes and Pharisees, has taught us how this weapon is to be used, and with what wonderful effect. Paul, too, reasoning from the Scriptures and proving from them "that this Jesus whom I preach unto you is the Christ," or (going back to the Old Testament) the author of the hundred and nineteenth psalm, showing us how the soul is to be fed, quickened, strengthened and comforted out of God's Law, indicates the manifold use of the sword, and shows how earnestly we should study and practice this sword exercise, for our own good and the good of others.

Ephesians 6:18

Verse 18. - With all prayer and supplication praying. The metaphor of armor is now dropped, but not the idea of the conflict, for what is now insisted on is of the most vital importance for successful warfare. Though prayer is virtually comprehended in most of the previous exhortations, it is now specifically enjoined, and in a great variety of ways; "all prayer and supplication," equivalent to every form of it, e.g., ejaculatory, secret, spoken, domestic, social, congregational. At all seasons. No period of life should be without it - youth, middle life, old age, all demand it; no condition of life - adversity, prosperity, sunshine, desolation, under sore temptation, under important duty, under heavy trial, under all the changing circumstances of life, personal, social, Christian. See the hymn-

"Go, when the morning shineth;
Go, when the noon is bright;
Go, when the day declineth;
Go, in the hush of night." In the Spirit; for true prayer is spiritual, and it is not true prayer unless by the Holy Spirit the heart is filled with heavenward longings and aspirations, changing our prayer from cold form to heartfelt realities. The ordinary habit of the soul should be prayerful, realizing the presence of God and looking for his grace and guidance. And watching thereunto; that is, "towards" spirituality, against formality, as also against forgetfulness and neglect of prayer. Perhaps also the idea of watching for the answer is involved, as you wait for an answer when you have dispatched a letter. In all perseverance; this being very specially needed to make prayer triumphant, as in the case of the Syro-phoenician mother, or in that of Monica, mother of Augustine, and many more. And prayer for all saints; this being one of the great objects for which saints are gathered into the "one body" the Church, that they may be upheld and carried on, in warfare and in work, by mutual prayer, kept from slips and infirmities, and from deadly sins, and enabled one and all to "walk worthy of the vocation wherewith they are called."

Ephesians 6:19

Verse 19. - And for me. Mark the un-priestly idea; so far from Paul having a store of grace for all the Galatians, he needed their prayers that, out of the one living store, the needful grace might be given to him. That utterance may be given to me, in the opening of my mouth, to make known with boldness the mystery of the gospel. With all his practice in preaching, he felt that every instance of right utterance was a gift - "may be given to me;" especially when great matters were involved - "in the opening of my mouth." To open the mouth denotes an authoritative act of teaching (comp. Matthew 5:2); on such occasions he especially desired boldness, not stormy vehemence, but earnestness, fearlessness in making known the destination of the gospel, once secret, now designed for all (comp. Ephesians 2.). Boldness was needed because the message was so hateful to some and so contemptible to others.

Ephesians 6:20

Verse 20. - For which I am an ambassador in chains. Thereby not only physically helpless, but in danger of being subdued into tameness, the ordinary effect of captivity, and thus reduced to a spirit not befitting the bearer of a great message from the King of kings. That in it - i.e., in the matter of it, of the gospel - I may speak boldly, as I ought to speak.

Ephesians 6:21

Verses 21, 22. - MISSION OF TYCHICUS. Verse 21. - But that ye also may know my affairs, how I do. Having referred to his captivity, he thought it natural for the Ephesians to desire more information about him, how he did or fared in his captivity. Tychicus, the beloved brother and faithful minister in the Lord. Nothing more is known of him than that (with Trophimus) he was a man of Asia (Acts 20:4), who accompanied Paul when traveling from Macedonia to Asia, and was sent by him to various Churches (Colossians 4:7; 2 Timothy 4:12; Titus 3:12). The two qualities by which he is noted, lovableness and fidelity, have not only served to embalm his name, but show that he had much of Paul's own character. Shall make known to you all things.

Ephesians 6:22

Verse 22. - Whom I have sent unto you for this very purpose, that ye may know our state, and that he may comfort your hearts. This serves to explain the absence of personal remembrances, allusions, and messages in the Epistle. Tychicus, who had his full confidence, would tell them all by word of mouth. The concluding words show that it was not to gratify any mere personal feeling that Paul directed Tychicus to make this communication; but knowing how much they felt for him, he believed it would be a comfort to hear how he fared. To pagans the idea of captivity was always dolorous and dreadful; it was well for them to learn how Christians could glory in tribulations (Romans 5:3). Tychicus, the beloved brother, was evidently well fitted to apply to the Ephesians this comforting view of his state.

Ephesians 6:23

Verses 23, 24. - CLOSING BENEDICTION. Verse 23. - Peace be to the brethren. There is a double invocation of blessing - to the brethren, and to all that love the Lord. "The brethren" must mean the members of the Church addressed, with special reference to the amalgamation in one body of Jews and Gentiles, or to the one family (Ephesians 3:15) in which they were brethren, Peace is the echo of Ephesians 1:2, and denotes the apostle's desire for the continuance among them of the peace with God to which they had been admitted, as well as the prevalence of peace in every sense of the word. And love with faith. "Love" in the widest sense (Ephesians 3:17, 19) - the love of Christ to them, their love to Christ, and their love to one another; and love is coupled with faith, because faith is the companion of love, they are in the closest relation to each other. Faith in Christ receives him as he is offered, in all his love and goodness; it sees his loving face, and is changed into the same image. From God the Father and the Lord Jesus Christ (comp. Ephesians 1:2).

Ephesians 6:24

Verse 24. - Grace he with all them that love our Lord Jesus Christ in incorruptibility. As grace was the first word, so it is the last (comp. Ephesians 1:2), not as denoting anything essentially different from the blessings invoked in the preceding verse, but for variety, and in order that the favorite word may be, both here and before, in the place of prominence. The expression is peculiar - love the Lord Jesus Christ ἐν ἀκαθαρσίᾳ. The word denotes, especially in Paul's usage, what is unfading and- permanent. The love that marks genuine Christians is not a passing gleam, like the morning cloud and the early dew, but an abiding emotion. Nowhere can we have a more vivid idea of this incorruptible love than in the closing verses of Romans 8, "I am persuaded that neither death nor life," etc.

Ephesians 6

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.

Ephesians 6

Eph 6:2. Which is the first commandment with promise;- The church of Rome would hence argue, that the second commandment, which forbids the worship of images, having a promise added to it, of God's shewing mercy to thousands in them that love him and keep his commandments, can be no longer obligatory under the gospel; since this which relates to honouring of parents, is said to be the first commandment with promise. But it is easy to discern the fallacy and weakness of this argument, as what is annexed to the second commandment apparently relates to the whole law, and is a general declaration of the mercy which God would shew to those who kept, not only that, but all his commandments; while this of which the Apostle speaks, is the first and only precept of the decalogue, which has a particular promise annexed to it peculiar to itself.

Eph 6:3. That-thou mayest live long, &c.- It has been observed, that the Apostle does not say, upon the land which the Lord thy God giveth thee, that he might not encourage a vain hope in the Jews of continuing in the land of Canaan. And if it were considered that those to whom he was writing were chiefly Gentile converts, the clause would very properly be omitted in this view, as it must better suit the case of the whole church to express the promise in a general way.

Eph 6:4. Ye fathers, provoke not your children, &c.- "Ye fathers, be careful not to exasperate your children, by an overbearing and tyrannical behaviour; by rigorous severity; lest by this means you should excite them to such a secret indignation, as may make it difficult for them to restrain those expressions of wrath, which, in such a relation, would be very indecent: and, among other evil consequences of such a conduct, there is great reason also to conclude, that it would naturally prejudice them against Christianity, and thus would bring upon yourselves a share in the guilt of their disobedience, and their ruin." By the nurture and admonition of the Lord, is meant, "Such a course of discipline and instruction as properly belongs to a religious education; which ought to be employed in forming them for the Lord, by layinga restraint upon the first appearances of every vicious passion, and nourishing them with the words of faith, and of good doctrine." See 1Ti 4:6.

Eph 6:6. Not with eye-service,- "Not as attending on their business only while their master's eyes are upon them." Grotius takes notice of the great elegance of the compound words made use of here in the original; which our translators have endeavoured to imitate. But as the Greek abounds more in such compound words than any other language, so St. Paul has frequently introduced them in his writ

Eph 6:9. Forbearing threatening:- "Forbearing not only cruel and dangerous blows, butallsevere and rigorous threatening; and every thing of an over-hasty and tyrannical conduct." Mr. Locke paraphrases it: "Forbearing the roughness even of unnecessary menaces."

Eph 6:11. Put on the whole armour of God,- The word in the original is πανοπλια, panoply, which includes all sorts of armour, whether offensive or defensive. This the Apostle applies to the exercise of all those Christian graces with which we are furnished by God, to be made use of in his strength, as well to annoy the enemy, as to defend ourselves; and it appears by the particular description which the Apostle here proceeds to give of it, to be a suit of armour, every way complete, and properly adapted to the defence of every part; with this exception, that none is provided for the back; to hint to us, as some have observed, that we must always face the enemy, or we shall soon lie open to his attacks, and have no defence from dangers. The reader will find, in Gurnall's "Christian in complete Armour," a very large and practical improvement of this portion of Sacred Scripture.

Eph 6:12. Principalities, against powers,- These are put here for those revolted angels, who stood in opposition to the kingdom of God. The rulers of the darkness of this world, seems to mean those who have long usurped a dominion over the world, and who, in the present age, hold men in the chains of hereditary superstition and destructive errors, which have been delivered down to them through many succeeding generations. There is somewhat peculiar in the original of the next clause, which Mr. Locke paraphrases, "the spiritual managers of the opposition to the kingdom of God." There is no doubt but it refers to those revolted spirits who are continuallyemployed in propagating wickedness. Some, however, would render the last words εν τοις επουρανιοις, about heavenly things; as signifying that we wrestlewith them to secure to ourselves those spiritual and eternal blessings, of which they would endeavour to deprive us.

Eph 6:14. Having your loins girt about, &c.- It has often been observed, that the military girdle was not only an ornament, but a defence; as it hid the gaping joints of the armour, and kept them close and steady, as well as fortified the loins of those who wore it, rendering them more vigorous and fit for action. The chief difficulty here is to know, whether truth refers to the true principles of religion, or to integrity in our conduct; and how, on the latter interpretation, to keep it distinct from the breast-plate of righteousness; or, on the former, from the shield of faith: but perhaps it may rather signify some virtue of the mind, as do all the other parts of the armour enumerated; and then it must refer to that uprightness and sincerity of intention, which produces righteousness, or a holy and equitable conduct, as its proper fruit.

Eph 6:15. Your feet shod with the preparation of the gospel of peace.- "With that peaceful and benevolent temper which is so much recommended by the gospel, as an essential part of the Christian character; and which, like the boots worn by soldiers, willbearyouunhurt through the many difficulties and trials, which, like sharp-pointed thorns, may lie in your way, and dangerously obstruct your progress." Mr. Locke understands by this, an habitual readiness to walk in the way of the gospel of peace; as if it were intended, as a general injunction, to obey all its precepts: but it evidently appears to be designed, in a particular manner, to point out the preparation which the gospel makes for our defence, by that peaceful temper which it so often teaches and inculcates.

Eph 6:16. Above all,- Over and above all. Blackwall. This last translation best answers to the particle επι here used, and best expresses the allusion to the situation of the shield, as covering the other pieces of the armour;-which has here a beautiful propriety, as truth, righteousness, and peace, are sheltered, as it were, by faith, fromtheassaultswhichmightotherwiseoverbearthem.Manycommentatorssuppose that the Apostle, in the last clause of this verse, be able to quench, &c. refers to an ancient custom, still prevailing among the Indians and other barbarous nations, to dip their arrows in the blood and gall of asps and vipers, and other poisonous preparations, which fire the blood of those who are wounded with them, occasion exquisite pain, and make the least wound mortal: and some Greek writers tell us, that it was usual for soldiers to have shields made of raw hides, which immediately quenched them. It is also certain, that some arrows were discharged with so great a velocity, that they fired in their passage. If the Apostle alludes to this, he may mean to hint those furious suggestions which the Wicked one may sometimes discharge into the mind, like so many envenomed arrows, or darts, which kindle by the swiftness of their passage.

Eph 6:17. And take the helmet of salvation, &c.- "Possess that cheerful hope of complete deliverance and eternal happiness, which will cover your head in the day of battle, and give you a well grounded boldness and confidence, which will greatly conduce to your success: and brandish in your hand the sword of the Spirit, which is the word of God, those declarations of his word and gospel which his Spirit has inspired, and by a firm confidence in which you will be able, not only to defend yourselves, but to repel your adversaries."

Eph 6:18. Watching thereunto with all perseverance- "Be assiduously careful to maintain a praying frame of spirit, and to watch for all convenient seasons for prayer; as also to watch against the designs and methods of your adversaries, and for all opportunities and assistances to annoy and defeat them; and to watch for all influences of the Spirit in prayer, and for all answers to prayer; and see that you be constant and unweariedherein,withoutfainting,thoughyoumaynot receive immediate answers of peace."

Eph 6:19. And for me, that utterance may be given unto me,- "And for me in particular, that I may, with freedom and plainness of speech, preach the word."

Eph 6:20. For which I am an ambassador in bonds:- Some would render the original (πρεσβευω εν αλυσει ) I grow old in a chain: comp. Phm 1:9 the phrase where Παυλος πρεσβυτης signifies Paul the aged. But it is certain that the common version of this passage may be justified. As the persons of ambassadors were always sacred, the Apostle seems to refer to the outrage which was done to his divine Master in this violation of his liberty.

Eph 6:21. Tychicus, a beloved brother- He was one of St. Paul's friends and fellow-labourers, and had been his companion in the last interview that he had with the elders of Ephesus, when he sent for them to come to him at Miletus. See Act 20:4; Act 20:17.

Eph 6:24. In sincerity.- The Greek word signifies in incorruption, αφθαρσια . Mr. Locke explains the wordof such a love as would prevent men's mixing any thing with the gospel which was not genuine, and might render it ineffectual. Comp. Gal 2:4. But it seems rather to express that uprightness of heart which is opposed to the putting on false presences, and may, with great propriety, be understood as a general description of a true Christian: and indeed it is manifest, that wherever this unfeigned, this inviolable love to Christ prevails, there will, of course, be all the other essential parts of the Christian character.

[ See Locke, Lardner, Doddridge, Michaelis, Whitby, Bos, Bengelius, Calmet, Pearson, Sherlock, Sharpe, Mede, Goodwin, Limborch, Taylor, Leland, Warburton, Josephus, Junius, Poole, Diodati, Wolsius, Heylin, Franckins, Blackwall, Grotius, Vitringa, Hammond, Chrysostom, Owen, Mintert, Rollin, Bates, Luther, Schmidius, Stockius, Barrow, Bowyer, Menochius, Gurnall, and Raphelius.]

Inferences.-It is matter of thankful acknowledgment, that the Almighty God condescends in his word to give us particular instructions, suited to the circumstances in which we are respectively placed. Children and servants are not forgotten. Let them attend to those gracious lessons which are here given by the supreme Parent and Master, who, while he teaches them, pleads their cause, and interposes his high authority to vindicate them from oppression and abuse.

Much of the happiness of society evidently depends on the temper and conduct of those who are placed in these lower relations. Let children, therefore, learn to be subject to their parents, with all dutiful and humble respect, from a sense of the reasonableness of the command, and of the goodness which has annexed such a promise to it; a promise which shall still be efficacious, so far as long life would be indeed a blessing to a pious child.

Servants, with all godly simplicity and uprightness of heart, should revere the authority of Christ in them that are their masters according to the flesh; and exercise a good conscience towards them upon all occasions, not only when under their eye, but in their absence; well knowing that GOD is always present, and always attentive to the conduct of every rational creature, in whatsoever rank. Let them cherish that inward good-will, and benevolence of heart, which renders every act of service uniform and steady, and makes it, in a degree, obliging, even when performed by those from whom authority might have extorted it: nor let the certain and important reward which will assuredly follow every good action, whether great or small,-whether performed by persons in more elevated or inferior stations of life, fail to animate us all to a zealous diligence in well-doing, whatever discouragement may at present attend us.

Those who bear the superior relations in life should remember, that the command of a much higher Parent and Lord requires also of them a tender regard to their inferiors. Let Parents, therefore, govern their own passions, that they may not terrify and oppress the tender spirits of their children; or, if they be otherwise than tender, may not teach them an evil lesson against themselves, and by their own example strengthen them in those excesses, which may be a disgrace and detriment to the family; and when age has broken all the vigour of the parents, may bring down their grey hairs with sorrow to the grave. A conscientious care to educate and train them up in the nurture and admonition of the Lord, if duly attended to, will teach a better conduct; and the meekness and gentleness of Christ will have a happy influence on both.

Again, let the thoughts of that great impartial Master in heaven, awe masters upon earth; and the expectation, the certain expectation of giving an account to Him, engage them to make the yoke of servitude, which God has been pleased to lay on those, who are nevertheless their brethren, as light and easy as they can; choosing, even when they might command with authority, rather to intreat with love: not doing or saying any thing unnecessarily rigorous, or severe; not threatening, reviling, or reproaching, but treating their servants like those whom they consider as partakers with them in the same hope, or whom they earnestly desire, by all prudent condescension and tenderness, to lead into the way of salvation.

Let the heart of every Christian soldier be at once awakened and animated by the important charge which the Apostle, as it were, still sounds in our ears. He knew the weakness of the Christian, and the dangers of his way; how insufficient for the spiritual warfare we are in ourselves, and that our only strength is in the Lord, and in the power of his might, by whom alone we can be kept in safety, and may be made even more than conquerors in all things: and therefore, pointing us to this, at the same time that he sets forth the difficulty of the combat, and sounds a charge to the battle, he shews us the provision made for our defence, and calls us to put on the complete armour of God; an armour, which will serve for every part; which will supply us both with offensive and defensive weapons, and help us to withstand, and even to surmount, the greatest opposition. Let us see to it, then, that we both put on, and that we use it all.

And when we consider the greatness and number of our enemies, their restless and unwearied malice, and their inconceivable subtlety,-have we not enough to engage us in the application of this divine panoply? Flesh and blood have too, too frequently worried us; how then should we stand against principalities and powers; against the rulers of the darkness of this world, and against spirits of wickedness, who make it still their business to draw others into that spiritual wickedness, which they were first so daring as to shew in heavenly places?

Indeed, it will be impossible that we should, at any time, be safe from danger, if every direction here given be not diligently attended to: having such a numerous and mighty host of enemies combined against us, we shall never be able to withstand and overcome them,-if the girdle of truth be loosened,-if the breast-plate of righteousness be not put on,-if the preparation of the gospel of peace do not secure our steps;-if the helmet of salvation do not guard our head,-if the shield of faith be not our defence and shelter, and the sword of the Spirit our weapon. And vainly shall we labour to obtain this armour by any other method, if fervent prayer and supplication in the Spirit, under the aids and influences of his grace, be not addressed to the God of heaven, whose work and whose gift this celestial armour is: so that if ever we would have it, and use it aright, let us persist in seeking it with holy importunity and perseverance, and the desired answer shall not always be denied.

To conclude. Let us often contemplate the great Apostle St. Paul, as discharging his embassy in a chain, that so we may learn to submit to whatever affronts and injuries, whatever hardships and sufferings we may be called to endure, on the account of religion, concerned about nothing so much as that we may approve our fidelity in the sight of God; and, loving the Lord Jesus Christ in sincerity, may be partakers of the blessings of his grace, with all that have a true affection for him. All who appear to be of such a character, may we ever most affectionately love, whatever their particular sentiments, or forms of worship may be; for thus, a share of this mercy and favour, with all the blessed fruits of peace and prosperity, of love and faith, shall be infallibly our own, and be communicated in a rich abundance to our souls, from God the Father, and from the Lord Jesus Christ. Amen.

REFLECTIONS.-1st, The Apostle proceeds with those relative duties which he had begun to enforce in the former chapter, beginning still with the inferior relation; for dutiful obedience will lay the strongest obligations on the superior to shew all condescension and love in return. We have,

1. The duty of children to their parents. Children obey your parents; hear their counsels, and submit to their commands, this being the debt that you owe them, both as the authors, under God, of your being, and for all the care they have shewn you; and this in the Lord, as far as is agreeable to his word, and for his glory. Honour thy father and mother, says the law; reverence them, speak respectfully to and of them, and, if needful, provide for them (which is the first commandment with a particular promise annexed to it), that it may be well with thee, and thou mayest live long on the earth.

2. The duty of parents. And, ye fathers, provoke not your children to wrath, by unreasonable tasks, severities, or restraints; but with all lenity, tenderness, and affection, endeavour, by love and kind persuasion, to win upon them; and bring them up in the nurture and admonition of the Lord, instructing them in the knowledge of the scriptures, setting before them a gracious example, directing them to the means of grace, and watching over them with holy jealousy.

3. The duty of servants. Servants, be obedient to them that are your masters according to the flesh, in all their lawful commands, with becoming fear of their displeasure, and trembling, lest at any time you should justly offend them; in singleness of your heart, as unto Christ, without flattery, deceit, or guile, with a regard to the Redeemer's glory: not with eye-service, as men-pleasers, diligent only so long as they look over you, merely to curry favour with them; but as the servants of Christ, under his constant and all-seeing inspection, and therefore doing the will of God from the heart, and discharging the duties of the station in which he hath placed you with all fidelity and truth-with good-will doing service, with cheerfulness and alacrity, from a principle of love to your masters, and a real zeal for their honour and interest; and this as to the Lord, and not to men, desiring, not so much human, as the divine approbation, and acting from a sense of duty to the great Lord of all-knowing, that whatsoever good thing any man doth, however mean his station, and inconsiderable in itself the service may be, the same shall he receive of the Lord, who will suitably reward his fidelity, whether he be bond or free.

4. The duty of masters. And ye masters, do the same things unto them, shew the same readiness conscientiously to discharge your relation to them, forbearing threatening, not tyrannizing over them, and terrifying them with sternness and menaces; but choosing to rule by love rather than fear, knowing that your Master also is in heaven, to whom you must give an account; neither is there respect of persons with him; all shall stand at his bar on a level, and must receive from his lips their eternal sentence for happiness or misery.

2nd, Every Christian is enlisted under the banners of Jesus, to fight the Lord's battles, and to maintain unceasing war against sin, the world, and the devil. The Apostle, therefore, warmly exhorts them to acquit themselves as men, under the glorious Captain of their salvation. Finally, my brethren, be strong in the Lord, and in the power of his might, supported by those almighty influences of grace which he supplies, in whom alone standeth our help, and from whom cometh our salvation. Put on the whole armour of God, as a soldier covered from head to foot with armour proof against any weapon, that ye may be able to stand against the wiles of the devil, and neither be seduced by his ensnaring temptations, nor terrified by his suggestions, from the path of duty.

1. The enemies that we have to conflict with are described. For we wrestle not against flesh and blood, not only against the temptations arising from our passions and appetites, or from the wicked men of this world who oppose and persecute, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places, even against those legions of malignant spirits, who, under their hateful leader, have erected a kingdom of darkness, and enslaved the souls of men, and hover round us, watching for an opportunity to distress, harass, trouble, and destroy those who have escaped from their hateful bondage.

2. Having such foes, we need be well armed against their assaults. Wherefore take unto you the whole armour of God, so absolutely necessary for this dangerous conflict, that we may be able to withstand in the evil day, when this hour of temptation and danger comes, and, having done all, to stand faithfully, acquitting yourselves as good soldiers of Jesus Christ, through every trial, however sharp or prolonged. Stand, therefore, the enemy advances, be ready to receive him, looking up to your Almighty Support, and invulnerable in the divine panoply. The Christian's complete armour, both offensive and defensive, is here described in military terms; the back alone is left unguarded; for we must conquer or die. Flight is sure to be fatal to the coward soul.

[1.] Truth must be our military girdle. Having your loins girt about with truth, firm in the doctrines of the gospel, and sincere in the profession of it, in simplicity approving yourselves before the heart-searching God.

[2.] Righteousness is our breast-plate-Having on the breast-plate of righteousness, justice, integrity, and all the other fruits of holiness and love, to guard the vital parts from the stroke of the envenomed foe.

[3.] Our sandals must be the gospel of peace-Having your feet shod with the preparation of the gospel of peace; that whatever rough ways we walk in, and whatever difficulties we meet with, we may stand fast in the gospel of Jesus, prepared for every conflict, established on the sure foundation, enjoying peace with God in our own souls, and following it with all men.

[4.] Faith is our shield-Above all, as the most necessary piece of armour, and that which covers the whole body, taking the shield of faith; having lively and realizing views of the divine promises of pardon, grace, and glory, confidently resting upon them; wherewith ye shall be able to quench all the fiery darts of the wicked, when with fury he hurls his envenomed temptations at the soul, to despair, blasphemy, lewdness, rage, &c. seeking to bring horror, guilt, anguish, and distress upon the conscience: but divine faith repels them all, or quenches them, and they fall harmless at our feet.

[5.] Salvation is our helmet-And take the helmet of salvation, that blessed hope of life eternal, springing from the bright witness of the Spirit of God, which guards from dejection, and raises us superior to every fear.

[6.] The mighty sword is the word of God-And take the sword of the Spirit, which is the word of God, before which the legions of darkness cannot stand, when wielded by the faithful soldier, slaying every temptation, and opening a way through hosts of difficulties.

[7.] Prayer must be added-Praying always with all prayer and supplication in the Spirit; looking upwards constantly for divine support, in every emergence casting your care upon God, in ejaculations, and, at stated solemn seasons, commending yourselves into the Lord's hand; and watching thereunto with all perseverance, never weary or giving over, though the conflict be hard and long, and no immediate answer received. And, as for yourselves, so also continue ceaseless in supplication for all saints, engaged in the same warfare, contending with the same enemies, and needing the same divine support; and, among others, for me also, under my trials, that utterance may be given unto me, that I may open my mouth boldly, fearless of any consequences, to make known the mystery of the gospel, and publish the glad tidings with all zeal, openness, and freedom of speech, without concealing any of the glorious truths, however offensive they may be to men's pride, or love of sin: for which fidelity I am an ambassador of Christ in bonds, suffering cheerfully, and still desiring, even in a prison, to negociate the great affair of reconciliation between God and sinners: and I entreat your prayers, that therein, under whatsoever difficulties I struggle, I may speak boldly, as I ought to speak, undaunted in my spirit, and without molestation. Note; (1.) Prayer is the Christian's constant recourse, and sure support in every exigence. (2.) While we continue persevering in our supplications, we shall assuredly go on conquering and to conquer. (3.) We should mutually remember each other at the throne of grace; all saints need our prayers, and should have an interest in them.

3rdly, Having desired an interest in their prayers, he concludes this Epistle,

1. With recommending Tychicus to them, the bearer of this Epistle. But that ye also may know my affairs, and how I do in my present confinement, Tychicus, a beloved brother, and faithful minister in the Lord, shall make known to you all things concerning my situation, labours, treatment and success, even in bonds: whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts, amidst all the trials that you meet with, and encourage you, from my example, patiently and cheerfully to persevere in the good ways of the Lord.

2. He closes with his usual benediction and prayer. Peace be to the brethren; may you enjoy a sweet sense of God's favour, be blest with all prosperity, temporal and spiritual, and live in the most uninterrupted harmony among yourselves: and may love to God and to each other abound, with faith in the most lively and vigorous exercise; all which spiritual blessings flow from God the Father, as their Source in the oeconomy of redemption, and from the Lord Jesus Christ, as the purchaser and dispenser of them to his faithful people. Grace be with all them that love our Lord Jesus Christ in sincerity, with unfeigned affection, or, in incorruption, without adulterating the doctrines of truth, or admitting any earthly thing to rival him in their hearts. Thus in faith he prays, and adds his joyful Amen!