Ephesians · Chapter 6

V. 1. Children, obey your parents-In all things lawful. The will of the parent is a law to the child.

In the Lord-For his sake.

For this is right-Manifestly just and reasonable.

Verse 1. Children, obey your parents] This is a duty with which God will never dispense; he commands it, and one might think that gratitude, from a sense of the highest obligations, would most strongly enforce the command.

In the Lord] This clause is wanting in several reputable MSS., and in same versions. In the Lord may mean, on account of the commandment of the Lord; or, as far as the parents commands are according to the will and word of God. For surely no child is called to obey any parent if he give unreasonable or unscriptural commands.

Verses 1-4. The apostle, having explained the duties of wives and husbands, proceeds to the duties of children and parents, and then to those of servants, or slaves rather, and masters, with which he finishes his account of relative duties. Children, obey your parents — Even your unbelieving parents, in every thing consistent with your duty to the Lord. In all things lawful, the will of the parent is a law to the child: for this is right — Manifestly just and reasonable. Honour — That is, love, reverence, obey, assist in all things; thy father and mother — The mother is particularly mentioned, as being more liable to be slighted than the father. Which is the first commandment with promise — For the promise implied in the second commandment does not belong to the keeping that command in particular, but the whole law. Whereas the fifth is the first commandment which hath a promise annexed to it in particular. This observation concerning the promise in the law, to those who honoured their parents, was made by the apostle, to show that the honouring of parents is a matter of the greatest importance to the well-being of society, and highly acceptable to God. That it may be well with thee — In temporal as well as spiritual things; and thou mayest live long on the earth — A promise that is usually fulfilled to eminently dutiful children; and he who lives long and well, has a long seed-time for an eternal harvest. But this promise in the Christian dispensation is to be understood chiefly in a more exalted and spiritual sense. And ye fathers — On the other hand, (whom he names rather than mothers, as being more apt to be stern and severe; mothers, however, are also included;) provoke not your children to wrath — By any harsh usage, or rigorous treatment of them. Do not needlessly fret or exasperate them; but bring them up — With all tenderness and mildness, and yet with steadiness; in the nurture and admonition — En paideia kai nouqesia, in the discipline and instruction; of the Lord — As these expressions stand connected with the word Lord, it seems reasonable to explain them of such a course of discipline and instruction as properly belongs to a religious education, which ought to be employed by those that believe in the Lord, in forming their children for him, by laying a restraint on the first appearance of every vicious passion, and nourishing them up in the words of faith and sound doctrine.

Verse 1-3. Children, obey your parents, because they are your parents, who gave you birth, and nourished you with food and fond affection in all your tender years. Their age and experience qualify them to guide and command, and in all their domestic regulations they aim solely at your good. If you disobey them in their wise and just commands, you disobey the Lord, whom your parents represent. Therefore love them, as they love you; and honour them with reverence and filial obedience. God who commands other duties by sovereignty, commands this, the most excellent of duties, with promise, that it may be well with thee, and that long life may crown all thine other mercies.

1. Children—Direct address to children as to the other relations; as if even the child should hear the apostolic voice and obey in it the divine command. In the Lord—Qualifying obey, and implying that their obedience was, like every Christian character, embodied in Christ, who is the embodiment of man’s duty and God’s mercy. This is right—There is a natural and fundamental rightness in this obedience. The parents are authors of your being; they furnish you with livelihood and bringing up; they are your representatives to the world, responsible for your good behaviour and well being. It is right, therefore, that for the proper discharge of those responsibilities you should submit your inferior judgments and wills to theirs. But this natural law is sanctioned by the divine law. The apostle quotes, without any words of introduction, the fifth commandment of the decalogue, assuming that all recognise the words. For the same reason he is free to vary the verbal form.

Ver. 1. Children, obey your parents: nearly word for word as in Colossians 3:20.

In the Lord: as in Colossians 3:20.

Just: in harmony with the eternal principles of right which found embodiment in the Law of God. Same word in same sense in

Colossians 4:1; Philippians 1:7; 4:8, etc. The phrase in the Lord affords no proof or presumption, especially in the absence of other reliable indications, that infant children were baptized in Paul’s day. For doubtless many who might fairly be called children had by their own faith and confession entered the Church. It was therefore suitable that to them directions should be given. Moreover the close and peculiar relation of children to their parents places all children of Christian parents, from the earliest days of opening consciousness, in a peculiar and close relation to the Church of which their parents are members. Paul therefore writes to them. His words prove that he looked upon them as part of the flock for which he had to care. This intimate relation found in the early Church, legitimate and suitable expression in the administration of Baptism to infants. That this formal recognition of the relation of infants to the New Covenant dates from the early morning of the Church, is made certain by the literature of a later day. But we have no sure proof that it was as early as this Epistle. Certainly this passage is easily explained without assuming it.

With his usual careful study of the O.T. Paul notices that in the Decalogue the fifth commandment differs from the rest in being supported by a definite promise. So were several later commands: e.g. Deuteronomy 24:19; 25:15. But of the many and various commands given to Moses this is the first commandment which has attached to it a definite promise. At the close of the second commandment there is a virtual and implied promise. But it is only general, and is not specially attached to this one command. The definite promise in the fifth commandment raises it into conspicuous prominence. To this prominence Paul points when enforcing upon children the duty of obedience.

After this digression, which explains the significance of what follows, Paul goes on to quote the exact words of the ancient promise.

That it may be well with thee etc.: almost word for word from Exodus 20:12, except that the concluding words which the Lord thy God gives thee are omitted. This promise is very frequent in Deuteronomy, referring indisputably to the gift of the land of Canaan: Deuteronomy 4:40; 5:33; 6:2, 3; 11:8-12, etc. This reference is quite inapplicable to Paul’s Gentile readers at Ephesus. By omitting these words he makes the promise applicable to all persons in all lands. And this is the simplest explanation of the omission. The Greek word rendered earth denotes both a particular country, viz. in Exodus 20:12 Canaan, or the whole world consisting of many countries. This latter more general meaning is given to it here by the omission of the defining words which the Lord gives thee. The original promise may refer either to the long life of individuals or to the long continuance of the nation. As quoted by Paul, it can refer only to individuals. But this ancient promise cannot be appealed to as absolute now to all children who honour parents. For the New Covenant promises blessing for this life only indirectly, and under various conditions and limitations. The promise is here quoted chiefly to remind the readers of the special honour given to this command by the promise attached to it. This honour marks the abiding importance of this universal precept.

V. 2. Honour-That is, love, reverence, obey, assist, in all things. The mother is particularly mentioned, as being more liable to be slighted than the father.

Which is the first commandment with a promise-For the promise implied in the second commandment does not belong to the keeping that command in particular, but the whole law. Exodus 20:12

Verse 2. Honour thy father] See Clarke’s notes on “Exodus 20:12”, &c., where this subject, together with the promises and threatenings connected with it, is particularly considered, and the reasons of the duty laid down at large.

Verses 1-4. The apostle, having explained the duties of wives and husbands, proceeds to the duties of children and parents, and then to those of servants, or slaves rather, and masters, with which he finishes his account of relative duties. Children, obey your parents — Even your unbelieving parents, in every thing consistent with your duty to the Lord. In all things lawful, the will of the parent is a law to the child: for this is right — Manifestly just and reasonable. Honour — That is, love, reverence, obey, assist in all things; thy father and mother — The mother is particularly mentioned, as being more liable to be slighted than the father. Which is the first commandment with promise — For the promise implied in the second commandment does not belong to the keeping that command in particular, but the whole law. Whereas the fifth is the first commandment which hath a promise annexed to it in particular. This observation concerning the promise in the law, to those who honoured their parents, was made by the apostle, to show that the honouring of parents is a matter of the greatest importance to the well-being of society, and highly acceptable to God. That it may be well with thee — In temporal as well as spiritual things; and thou mayest live long on the earth — A promise that is usually fulfilled to eminently dutiful children; and he who lives long and well, has a long seed-time for an eternal harvest. But this promise in the Christian dispensation is to be understood chiefly in a more exalted and spiritual sense. And ye fathers — On the other hand, (whom he names rather than mothers, as being more apt to be stern and severe; mothers, however, are also included;) provoke not your children to wrath — By any harsh usage, or rigorous treatment of them. Do not needlessly fret or exasperate them; but bring them up — With all tenderness and mildness, and yet with steadiness; in the nurture and admonition — En paideia kai nouqesia, in the discipline and instruction; of the Lord — As these expressions stand connected with the word Lord, it seems reasonable to explain them of such a course of discipline and instruction as properly belongs to a religious education, which ought to be employed by those that believe in the Lord, in forming their children for him, by laying a restraint on the first appearance of every vicious passion, and nourishing them up in the words of faith and sound doctrine.

Verse 1-3. Children, obey your parents, because they are your parents, who gave you birth, and nourished you with food and fond affection in all your tender years. Their age and experience qualify them to guide and command, and in all their domestic regulations they aim solely at your good. If you disobey them in their wise and just commands, you disobey the Lord, whom your parents represent. Therefore love them, as they love you; and honour them with reverence and filial obedience. God who commands other duties by sovereignty, commands this, the most excellent of duties, with promise, that it may be well with thee, and that long life may crown all thine other mercies.

2. Honour—Venerate as your natural and divinely sanctioned superiors and controllers. Father and mother—Regarding both parents with equal though distinctive honour; the father with more awe, the mother with more love. The first commandment with promise—How first in the decalogue with promise? Does not the second commandment promise that God is a Being showing mercy unto thousands of them that love him, and keep his commandments? The satisfactory reply is, that though embraced in this second commandment this promise belongs alike and expressly to all the commandments, and is not peculiar to one; whereas the promise of the fifth is expressly limited to that alone. But the apostle does not, of course, mean that its being the first in order of the decalogue is in itself important; but it is important symbolizing that it is first in promissory eminence, no other decalogue command having any promise at all. It is in this respect true first, and last, and sole, and therefore signal in its promissory character.

V. 3. That thou mayest live long upon the earth-This is usually fulfilled to eminently dutiful children; and he who lives long and well has a long seed-time for the eternal harvest. But this promise, in the Christian dispensation, is to be understood chiefly in a more exalted and Spiritual sense.

Verses 1-4. The apostle, having explained the duties of wives and husbands, proceeds to the duties of children and parents, and then to those of servants, or slaves rather, and masters, with which he finishes his account of relative duties. Children, obey your parents — Even your unbelieving parents, in every thing consistent with your duty to the Lord. In all things lawful, the will of the parent is a law to the child: for this is right — Manifestly just and reasonable. Honour — That is, love, reverence, obey, assist in all things; thy father and mother — The mother is particularly mentioned, as being more liable to be slighted than the father. Which is the first commandment with promise — For the promise implied in the second commandment does not belong to the keeping that command in particular, but the whole law. Whereas the fifth is the first commandment which hath a promise annexed to it in particular. This observation concerning the promise in the law, to those who honoured their parents, was made by the apostle, to show that the honouring of parents is a matter of the greatest importance to the well-being of society, and highly acceptable to God. That it may be well with thee — In temporal as well as spiritual things; and thou mayest live long on the earth — A promise that is usually fulfilled to eminently dutiful children; and he who lives long and well, has a long seed-time for an eternal harvest. But this promise in the Christian dispensation is to be understood chiefly in a more exalted and spiritual sense. And ye fathers — On the other hand, (whom he names rather than mothers, as being more apt to be stern and severe; mothers, however, are also included;) provoke not your children to wrath — By any harsh usage, or rigorous treatment of them. Do not needlessly fret or exasperate them; but bring them up — With all tenderness and mildness, and yet with steadiness; in the nurture and admonition — En paideia kai nouqesia, in the discipline and instruction; of the Lord — As these expressions stand connected with the word Lord, it seems reasonable to explain them of such a course of discipline and instruction as properly belongs to a religious education, which ought to be employed by those that believe in the Lord, in forming their children for him, by laying a restraint on the first appearance of every vicious passion, and nourishing them up in the words of faith and sound doctrine.

Verse 1-3. Children, obey your parents, because they are your parents, who gave you birth, and nourished you with food and fond affection in all your tender years. Their age and experience qualify them to guide and command, and in all their domestic regulations they aim solely at your good. If you disobey them in their wise and just commands, you disobey the Lord, whom your parents represent. Therefore love them, as they love you; and honour them with reverence and filial obedience. God who commands other duties by sovereignty, commands this, the most excellent of duties, with promise, that it may be well with thee, and that long life may crown all thine other mercies.

3. Well with thee—For conduct early well regulated by home law, is likely to he followed by that well regulated conduct which will secure the well-being through life. The child and the youth that obeys and honours his parents in the spirit of the command—that is, in the Lord, and as obeying Christ—is a true Christian. And as the promise is given to him in that spirit and character, never, but as he apostatizes from that spirit and character, can it be otherwise than well with him. Misfortune cannot ruin him, death cannot destroy him, eternity will set its perpetual seal upon his well-being. Live long on the earth—He to whom God’s law, commencing with parental law, is a regulator in life, keeps apart from violent counsels and violent men. Temperance, regular industry, and upright behaviour, are great prolongers of life. This is just as clear as the reverse fact that violence, intemperance, debauchery, war, or wild excitements of any kind, are the real murderers of three fourths of mankind, even in civilized Christendom. The average of human life would be lengthened by a purification, commencing in home law, of human character. So pointedly does the decalogue look to the right sort of parentage for the right sort of an age, a nation, or a race. Meyer well refutes the notion that the promise of the fifth commandment was addressed to the people as a whole, by noting that them and thee show that it was a promise to each individual. Yet the long life of each would be the long enjoyment of Canaan to the whole.

V. 4. And, ye fathers-Mothers are included; but fathers are named, as being more apt to be stern and severe.

Provoke not your children to wrath-Do not needlessly fret or exasperate them.

But bring them up-With all tenderness and mildness.

In the instruction and discipline of the Lord-Both in Christian knowledge and practice.

Verse 4. Fathers, provoke not your children to wrath] Avoid all severity; this will hurt your own souls, and do them no good; on the contrary, if punished with severity or cruelty, they will be only hardened and made desperate in their sins. Cruel parents generally have bad children. He who corrects his children according to God and reason will feel every blow on his own heart more sensibly than his child feels it on his body. Parents are called to correct; not to punish, their children. Those who punish them do it from a principle of revenge; those who correct them do it from a principle of affectionate concern.

Bring them up, &c.] ektrefete auta en paideia kai nouqesia kuriou. literally, Nourish them in the discipline and instruction of the Lord. The mind is to be nourished with wholesome discipline and instruction, as the body is with proper food. paideia, discipline, may refer to all that knowledge which is proper for children, including elementary principles and rules for behaviour, &c. nouqesia, instruction, may imply whatever is necessary to form the mind; to touch, regulate, and purify the passions; and necessarily includes the whole of religion. Both these should be administered in the Lord-according to his will and word, and in reference to his eternal glory. All the important lessons and doctrines being derived from his revelation, therefore they are called the discipline and instruction of the Lord.

Verses 1-4. The apostle, having explained the duties of wives and husbands, proceeds to the duties of children and parents, and then to those of servants, or slaves rather, and masters, with which he finishes his account of relative duties. Children, obey your parents — Even your unbelieving parents, in every thing consistent with your duty to the Lord. In all things lawful, the will of the parent is a law to the child: for this is right — Manifestly just and reasonable. Honour — That is, love, reverence, obey, assist in all things; thy father and mother — The mother is particularly mentioned, as being more liable to be slighted than the father. Which is the first commandment with promise — For the promise implied in the second commandment does not belong to the keeping that command in particular, but the whole law. Whereas the fifth is the first commandment which hath a promise annexed to it in particular. This observation concerning the promise in the law, to those who honoured their parents, was made by the apostle, to show that the honouring of parents is a matter of the greatest importance to the well-being of society, and highly acceptable to God. That it may be well with thee — In temporal as well as spiritual things; and thou mayest live long on the earth — A promise that is usually fulfilled to eminently dutiful children; and he who lives long and well, has a long seed-time for an eternal harvest. But this promise in the Christian dispensation is to be understood chiefly in a more exalted and spiritual sense. And ye fathers — On the other hand, (whom he names rather than mothers, as being more apt to be stern and severe; mothers, however, are also included;) provoke not your children to wrath — By any harsh usage, or rigorous treatment of them. Do not needlessly fret or exasperate them; but bring them up — With all tenderness and mildness, and yet with steadiness; in the nurture and admonition — En paideia kai nouqesia, in the discipline and instruction; of the Lord — As these expressions stand connected with the word Lord, it seems reasonable to explain them of such a course of discipline and instruction as properly belongs to a religious education, which ought to be employed by those that believe in the Lord, in forming their children for him, by laying a restraint on the first appearance of every vicious passion, and nourishing them up in the words of faith and sound doctrine.

Ver. 4. Fathers, provoke not your children to wrath, by requiring any thing that is unsuited to their age and circumstances, nor by unseasonable rebukes, or severity of correction. As we whet a knife when it has lost its edge, so you may correct a son when all other means fail; but let the manner and degree be such, that he himself may approve at a future day. Above all, aim to make him a good son; and let your own house be the happiest house he can find. Bring him up in the knowledge and discipline of the Lord, as stated on Proverbs 22:6. Be parents in the Lord, that you may the more win your children’s hearts to love his name.

4. Fathers—Specially addressed as head and representative, with whom despotism, instead of over indulgence, is the more probable fault. Provoke not… wrath—Avoid exciting angry passions and making such excitements habitual. The fierce countenance and angry tone children will soon learn to imitate, and become themselves readily fierce and angry. On the contrary, a calm, serene firmness ever maintained is a lesson that moulds them to calmness and serenity of character. Children under reasonable, rather than passionate, control, soon learn that there is reason in the control. Happy is the family where serene rule in the parents diffuses serene conduct through the whole. Bring them up—Embracing the whole process, bodily and mental, of bringing from infancy to majority. Nurture—Rather, discipline; the entire training by gentle or severe means to right character. It no doubt implies severity and chastisement in its place. Among the Greeks akolasia, literally, unchastisedness, was a word to signify profligacy. Those spurious philanthropists who would forbid all chastisement of children, ought, in consistency, to prohibit all punishment of adult transgressors, and so abolish all criminal law, and give up society to the mercies of lawless men.

c. Servants and Masters, 5-9.

Ver. 4. And, ye fathers: to the duty of the weaker, Paul adds as before the obligation of the stronger. So Colossians 3:21.

Provoke: move to anger by word or act.

Nurture: same word as in Ephesians 5:29. It denotes here, as the following words prove, not material food, but the care needful for moral and spiritual growth.

Discipline: derived from the word boy, and denotes all that pertains to the training of a boy: a cognate word in Acts 7:22; 22:3. The same cognate word is found in Luke 23:16, 22 in the simpler sense of punishment. This suggests that the idea of punishment was often associated with the word: so does the same or cognate word in 1 Corinthians 11:32; 2 Corinthians 6:9; 1 Timothy 1:20; Revelation 3:19; Hebrews 12:5-10. We may understand it here to mean a training which includes punishment when needful.

Admonition: same word in 1 Corinthians 10:11; Titus 3:10: a cognate word in Colossians 1:28; 3:16 and 1 Corinthians 4:14 where see note. Perhaps discipline refers rather to the father’s firm hand; admonition to his faithful voice.

V. 5. Your masters according to the flesh-According to the present state of things: afterward the servant is free from his master. With fear and trembling-A proverbial expression, implying the utmost care and diligence.

In singleness of heart-With a single eye to the providence and will of God.

Verse 5. Servants, be obedient] Though doulov frequently signifies a slave or bondman, yet it often implies a servant in general, or any one bound to another, either for a limited time, or for life. Even a slave, if a Christian, was bound to serve him faithfully by whose money he was bought, howsoever illegal that traffic may be considered. In heathen countries slavery was in some sort excusable; among Christians it is an enormity and a crime for which perdition has scarcely an adequate state of punishment.

According to the flesh] Your masters in secular things; for they have no authority over your religion, nor over your souls.

With fear and trembling] Because the law gives them a power to punish you for every act of disobedience.

In singleness of your heart] Not merely through fear of punishment, but from a principle of uprightness, serving them as you would serve Christ.

Verses 5-8. Servants — Douloi, bond-servants; or he may include also those that were in the station of hired servants; be obedient to your masters — For the gospel does not cancel the civil rights of mankind; according to the flesh — That is, who have the command of your bodies, but not of your souls and consciences. Or, the expression may mean, who are your masters according to the present state of things: hereafter the servant will be free from his master; with fear and trembling — A proverbial expression, implying the utmost care and diligence; in singleness of heart — With a single eye to the providence and will of God; as unto Christ — With that sincerity and uniformity of conduct, which a regard to the honour of Christ, and his all-seeing eye, will require and produce. Not with eye-service — Serving your masters better when under their eye than at other times; as mere men-pleasers — Persons who have no regard to the pleasing of God; but as the servants of Christ — As those that desire to approve themselves his faithful servants; doing the will of God from the heart — Performing that duty to your masters which God requires of you; or doing whatever you do as the will of God, and with your might. With good-will doing service — Not with reluctance, but cheerfully, and from a principle of love to them and their concerns; as to the Lord, and not to men — Regarding him more than men, and making every action of common life a sacrifice to God, by having an eye to him in all things, even as if you had no other master. Knowing that whatsoever good thing — Whether for kind or degree; any man doth — Though never so poor and mean, in one station of life or another; the same shall he receive of the Lord — That is, a full and adequate recompense; whether he be bond or free — A slave or a free-man; whether he be the meanest servant or the greatest prince. For God is the universal guardian and protector of his people, and esteems men, not according to their stations in the world, but according to their behaviour in those stations, whether high or low.

Ver. 5-8. Servants, be obedient to your masters. In all things do their pleasure, and not your own. Let it appear that the profession of the gospel has illuminated your mind, to know your duty towards God and man. Act for your masters with fear and trembling, being in subjection to their authority, but more abundantly as the free and noble-minded servants of Christ. Be careful to become such servants as shall gain your masters’ entire confidence, that when they are absent their minds may be easy, knowing that their work will be done as if they were present. Let all your services be performed as to the Lord, who in the day of his coming will reward the faithful servant, as well as the wise and prudent master.

5. Servants—See note, Luke 7:2. Alford thinks the word should have been translated slaves, but Macknight more nobly rejoices that the word servants is used, as including generically both bondservants and employees. Paul so exalts the motives on which the servant should act, as well to suit both the bondsmen by compulsion and the bondsman by an agreement to furnish service. According to the flesh—As Christ is your master according to the spirit. Fear and trembling—Not in terror of the masters, but as unto Christ, as the Corinthians received Titus, 2 Corinthians 7:15; and as we should all work out our own salvation. Philippians 2:12. Unto Christ—Not as to a human master, who has, indeed, no natural right to your service, but unto Christ; to whose name it is due that you should be a true and honest servant. So employees of all kinds, whether domestics, clerks, or workmen, should serve their employers with conscientious feeling that in serving them truly they were serving Christ.

EPHESIANS

SECTION 14. — DIRECTIONS TO SERVANTS

AND MASTERS. CH. 6:5-9.

Servants, obey them that are masters according to flesh, with fear and trembling, in singleness of heart as to Christ; not by way of eye-service as men-pleasers, but as servants of Christ, doing the will of God from the heart; with good-will doing service, as for the Lord and not for men; knowing that, whatever good thing each one does, this he will receive from the Lord, whether he be a servant or a free man. And, ye masters, do the same things to them, forbearing threatening, knowing that the Lord both of them and of you is in heaven; and there is no respect of persons with Him.

Ver. 5. Contains a general precept for slaves. This is further expounded in Ephesians 6:6, 7; and is supported in Ephesians 6:8 by a broad principle pertaining alike to slaves and freemen.

Servants, (or slaves,) obey your lords according to flesh: word for word as in Colossians 3:22 except that in all things is omitted here. Fear and trembling: as in Philippians 2:12. It is a counterpart of fearing the Lord in Colossians 3:22; and describes in strong language an anxious desire to do right and a consciousness of the spiritual peril of disobedience.

In singleness of your heart: almost word for word as in Colossians 3:22. There may be an apparent fear arising from duplicity of heart. As for Christ: in conspicuous contrast to the lords according to flesh. The slave must look upon obedience to his earthly master as obedience rendered to Christ.

V. 6. Not with eye-service-Serving them better when under their eye than at other times.

But doing the will of God from the heart-Doing whatever you do, as the will of God, and with your might.

Verse 6. Not with eye-service] Not merely in their presence, when their eye is upon you, as unfaithful and hypocritical servants do, without consulting conscience in any part of their work.

Doing the will of God] Seeing that you are in the state of servitude, it is the will of God that you should act conscientiously in it.

Verses 5-8. Servants — Douloi, bond-servants; or he may include also those that were in the station of hired servants; be obedient to your masters — For the gospel does not cancel the civil rights of mankind; according to the flesh — That is, who have the command of your bodies, but not of your souls and consciences. Or, the expression may mean, who are your masters according to the present state of things: hereafter the servant will be free from his master; with fear and trembling — A proverbial expression, implying the utmost care and diligence; in singleness of heart — With a single eye to the providence and will of God; as unto Christ — With that sincerity and uniformity of conduct, which a regard to the honour of Christ, and his all-seeing eye, will require and produce. Not with eye-service — Serving your masters better when under their eye than at other times; as mere men-pleasers — Persons who have no regard to the pleasing of God; but as the servants of Christ — As those that desire to approve themselves his faithful servants; doing the will of God from the heart — Performing that duty to your masters which God requires of you; or doing whatever you do as the will of God, and with your might. With good-will doing service — Not with reluctance, but cheerfully, and from a principle of love to them and their concerns; as to the Lord, and not to men — Regarding him more than men, and making every action of common life a sacrifice to God, by having an eye to him in all things, even as if you had no other master. Knowing that whatsoever good thing — Whether for kind or degree; any man doth — Though never so poor and mean, in one station of life or another; the same shall he receive of the Lord — That is, a full and adequate recompense; whether he be bond or free — A slave or a free-man; whether he be the meanest servant or the greatest prince. For God is the universal guardian and protector of his people, and esteems men, not according to their stations in the world, but according to their behaviour in those stations, whether high or low.

Ver. 5-8. Servants, be obedient to your masters. In all things do their pleasure, and not your own. Let it appear that the profession of the gospel has illuminated your mind, to know your duty towards God and man. Act for your masters with fear and trembling, being in subjection to their authority, but more abundantly as the free and noble-minded servants of Christ. Be careful to become such servants as shall gain your masters’ entire confidence, that when they are absent their minds may be easy, knowing that their work will be done as if they were present. Let all your services be performed as to the Lord, who in the day of his coming will reward the faithful servant, as well as the wise and prudent master.

6. Eyeservice—Service performed only because the eye of the master would detect its omission or slight performance. This is serving the eye and not the interest of the man we profess to serve. Alford quotes an anecdote from the Greek of Xenophon: for which we may give the following condensed equivalent. A farrier being asked what would quickly fatten a horse, replied, “The eye of the master.” Servants—Or, as Alford frankly renders it, slaves, of Christ, who alone has a right to be your master, and, as such, requires your faithful service even to your wrongful masters. For be it noted once for all, that St. Paul does not say of the obedience of slaves as he does of children, this is naturally and intrinsically right. Verse 1.

Ver. 6.- 7. Exposition, negative and positive, of what is involved in as to Christ.

By-way-of eye-service: taking as their principle of action a service aiming only at the eye of a human lord. Slightly different in form from ‘with eye-service’ in Colossians 3:22.

As servants of Christ: positive exposition, after the negative exposition just given, of the words as to Christ in Ephesians 6:5. As servants of Christ, they are doing the will of God: for every command and purpose of Christ is from God and for God.

From the head: as in Colossians 3:23.

With good-will: parallel with from the heart, adding to it the idea of gladness. While serving earthly masters, they do so gladly: for they look upon their service as for the Lord Jesus Christ, and not for men. They do the bidding of men, but their real aim is to please a Master in heaven.

V. 7. Unto the Lord, and not to men-That is, rather than to men; and by making every action of common life a sacrifice to God; having an eye to him in all things, even as if there were no other master.

Verse 7. With good will] metJ eunoiav. With cheerfulness; do not take up your service as a cross, or bear it as a burden; but take it as coming in the order of God’s providence, and a thing that is pleasing to him.

Verses 5-8. Servants — Douloi, bond-servants; or he may include also those that were in the station of hired servants; be obedient to your masters — For the gospel does not cancel the civil rights of mankind; according to the flesh — That is, who have the command of your bodies, but not of your souls and consciences. Or, the expression may mean, who are your masters according to the present state of things: hereafter the servant will be free from his master; with fear and trembling — A proverbial expression, implying the utmost care and diligence; in singleness of heart — With a single eye to the providence and will of God; as unto Christ — With that sincerity and uniformity of conduct, which a regard to the honour of Christ, and his all-seeing eye, will require and produce. Not with eye-service — Serving your masters better when under their eye than at other times; as mere men-pleasers — Persons who have no regard to the pleasing of God; but as the servants of Christ — As those that desire to approve themselves his faithful servants; doing the will of God from the heart — Performing that duty to your masters which God requires of you; or doing whatever you do as the will of God, and with your might. With good-will doing service — Not with reluctance, but cheerfully, and from a principle of love to them and their concerns; as to the Lord, and not to men — Regarding him more than men, and making every action of common life a sacrifice to God, by having an eye to him in all things, even as if you had no other master. Knowing that whatsoever good thing — Whether for kind or degree; any man doth — Though never so poor and mean, in one station of life or another; the same shall he receive of the Lord — That is, a full and adequate recompense; whether he be bond or free — A slave or a free-man; whether he be the meanest servant or the greatest prince. For God is the universal guardian and protector of his people, and esteems men, not according to their stations in the world, but according to their behaviour in those stations, whether high or low.

Ver. 5-8. Servants, be obedient to your masters. In all things do their pleasure, and not your own. Let it appear that the profession of the gospel has illuminated your mind, to know your duty towards God and man. Act for your masters with fear and trembling, being in subjection to their authority, but more abundantly as the free and noble-minded servants of Christ. Be careful to become such servants as shall gain your masters’ entire confidence, that when they are absent their minds may be easy, knowing that their work will be done as if they were present. Let all your services be performed as to the Lord, who in the day of his coming will reward the faithful servant, as well as the wise and prudent master.

7. From the heart, (verse 6,) with good will—There should be a hearty good will to truly serve the master. This feeling will ever constitute the great distinction of a true servant.

Ver. 6.- 7. Exposition, negative and positive, of what is involved in as to Christ.

By-way-of eye-service: taking as their principle of action a service aiming only at the eye of a human lord. Slightly different in form from ‘with eye-service’ in Colossians 3:22.

As servants of Christ: positive exposition, after the negative exposition just given, of the words as to Christ in Ephesians 6:5. As servants of Christ, they are doing the will of God: for every command and purpose of Christ is from God and for God.

From the head: as in Colossians 3:23.

With good-will: parallel with from the heart, adding to it the idea of gladness. While serving earthly masters, they do so gladly: for they look upon their service as for the Lord Jesus Christ, and not for men. They do the bidding of men, but their real aim is to please a Master in heaven.

V. 8. He shall receive the same-That is, a full and adequate recompence for it.

Verse 8. Whatsoever good thing any man doeth] Though your masters should fail to give you the due reward of your fidelity and labour, yet, as ye have done your work as unto the Lord, he will take care to give you the proper recompense.

Whether he be bond] A slave, bought with money;

Or free.] A person who has hired himself of his own free accord.

Verses 5-8. Servants — Douloi, bond-servants; or he may include also those that were in the station of hired servants; be obedient to your masters — For the gospel does not cancel the civil rights of mankind; according to the flesh — That is, who have the command of your bodies, but not of your souls and consciences. Or, the expression may mean, who are your masters according to the present state of things: hereafter the servant will be free from his master; with fear and trembling — A proverbial expression, implying the utmost care and diligence; in singleness of heart — With a single eye to the providence and will of God; as unto Christ — With that sincerity and uniformity of conduct, which a regard to the honour of Christ, and his all-seeing eye, will require and produce. Not with eye-service — Serving your masters better when under their eye than at other times; as mere men-pleasers — Persons who have no regard to the pleasing of God; but as the servants of Christ — As those that desire to approve themselves his faithful servants; doing the will of God from the heart — Performing that duty to your masters which God requires of you; or doing whatever you do as the will of God, and with your might. With good-will doing service — Not with reluctance, but cheerfully, and from a principle of love to them and their concerns; as to the Lord, and not to men — Regarding him more than men, and making every action of common life a sacrifice to God, by having an eye to him in all things, even as if you had no other master. Knowing that whatsoever good thing — Whether for kind or degree; any man doth — Though never so poor and mean, in one station of life or another; the same shall he receive of the Lord — That is, a full and adequate recompense; whether he be bond or free — A slave or a free-man; whether he be the meanest servant or the greatest prince. For God is the universal guardian and protector of his people, and esteems men, not according to their stations in the world, but according to their behaviour in those stations, whether high or low.

Ver. 5-8. Servants, be obedient to your masters. In all things do their pleasure, and not your own. Let it appear that the profession of the gospel has illuminated your mind, to know your duty towards God and man. Act for your masters with fear and trembling, being in subjection to their authority, but more abundantly as the free and noble-minded servants of Christ. Be careful to become such servants as shall gain your masters’ entire confidence, that when they are absent their minds may be easy, knowing that their work will be done as if they were present. Let all your services be performed as to the Lord, who in the day of his coming will reward the faithful servant, as well as the wise and prudent master.

8. The same shall he receive—The master may take the service, but God holds himself debtor for the service herein to him rendered.

Ver. 8. A great and broad truth underlying and supporting the specific direction just given and expounded. A close parallel in Colossians 3:24. From Christ, the real Master, there will be reward corresponding exactly to the work done, whether by a Christian slave or a Christian freeman.

V. 9. Do the same things to them-That is, act toward them from the same principle.

Forbearing threatening-Behaving with gentleness and humanity, not in a harsh or domineering way.

Verse 9. Ye masters, do the same things unto them] Act in the same affectionate, conscientious manner towards your slaves and servants, as they do towards you.

Forbearing threatening] If they should transgress at any time, lean more to the side of mercy than justice; and when ye are obliged to punish, let it be as light and as moderate as possible; and let revenge have no part in the chastisement, for that is of the devil, and not of God.

The words, forbearing threatening; anientev thn apeilhn, signify to mitigate, relax, or not exact threatening; that is, the threatened punishment. The sense is given above.

In Shemoth Rabba, sect. 21, fol. 120, there is a good saying concerning respect of persons: “If a poor man comes to a rich man to converse with him, he will not regard him; but if a rich man comes he will hear and rehear him. The holy and blessed God acts not thus; for all are alike before him, women, slaves, the poor, and the rich.”

Knowing that your Master also is in heaven] You are their masters, GOD is yours. As you deal with them, so GOD will deal with you; for do not suppose, because their condition on earth is inferior to yours, that God considers them to be less worthy of his regard than you are; this is not so, for there is no respect of persons with Him.

Verse 9. And ye masters — On the other hand; do the same things unto them — That is, act toward them from the same principle, and after the same just and equitable manner, having an eye to the will and glory of God, and endeavouring to approve yourselves to him; forbearing threatening — Conducting yourselves toward your servants with gentleness and humanity, not in a harsh or domineering way; knowing that your Master also — Namely, Christ; is in heaven — On the throne of God, and that his authority over you is much greater and more absolute, than yours is over any of your fellow-creatures; neither is there respect of persons with him — Whatsoever difference there may be in their stations on earth: but he will administer to all the most strict and impartial justice, rewarding or punishing every one according to his real character, and especially showing that he remembers the cry of the oppressed, though men may consider them, on account of the inferiority of their circumstances, as below their regards.

9. Do the same things—That is, as Chrysostom interprets, As your bondsmen serve you, so do ye serve your bondsmen. Viewing them as Paul does, not with an eye to the rights of men, but to their duty before God, he sees master and slave as each bound to serve the other in Christ. Late interpreters, however, explain Paul’s words as meaning, analogically, Do what is due from you as masters. We think the old interpretation the true one. Forbearing threatening—Gaining obedience by kindness and justice. Your Master—Before whom master and slave are equal. Respect of persons—Any sacrifice of pure justice to rank or position. See notes, Acts 10:34; Romans 2:11.

Closing appeals, 10-24.

Ver. 9. And ye masters or lords: like and ye fathers in Ephesians 6:4. To the precepts for slaves is now added a precept for masters. So Colossians 4:1.

The same things do ye to them: treat the slave on the principle just expounded for his treatment of you.

Threatening, or literally the threatening: a common fault of masters. For it is easier to threaten than to punish. Threatening is often an empty and irritating assertion of authority.

Knowing that etc.: as in Colossians 4:1. The action, as of the slave, so of the master, must be guided by knowledge.

Both of them and of you: emphatic. Master and slave are put side by side as servants of the one Master in the heavens. So Colossians 4:1. Respect-of-persons: as in Colossians 3:25.

With Him: literally in His presence. Before the judgment seat of Christ in heaven respect of appearances has no place. Close parallel in Romans 2:11.

Speaking to slaves, Paul reminds them that their masters are such only in reference to the outward and bodily life. He nevertheless bids the slave to obey his lord, with anxious care to do right, and with a pure motive, looking upon his obedience as really paid to Christ. Such service will not be designed merely to catch the eye or to please men. It will be a service of Christ, doing God’s will heartily and gladly, as work done for Christ and not for men. This exhortation Paul supports by the universal principle that every good thing, by whomever done, will be rewarded by Christ. Masters have their duties as well as slaves, duties based on the same broad principles. Especially must they avoid threatening, a common fault of the stronger party. This will be easily avoided by those who believe that both Master and servant stand before an impartial Master in heaven.

V. 10. Brethren-This is the only place in this epistle where he uses this compellation. Soldiers frequently use it to each other in the field. Be strong-Nothing less will suffice for such a fight: to be weak, and remain so, is the way to perish.

In the power of his might-A very uncommon expression, plainly denoting what great assistance we need as if his might would not do, it must be the powerful exertion of his might.

Verse 10. Finally] Having laid before you, your great and high calling, and all the doctrines and precepts of the Gospel, it is necessary that I should show you the enemies that will oppose you, and the strength which is requisite to enable you to repel them.

Be strong in the Lord] You must have strength, and strength of a spiritual kind, and such strength too as the Lord himself can furnish; and you must have this strength through an indwelling God, the power of his might working in you.

Verses 10, 11. The apostle having delivered the preceding precepts respecting relative duties, now adds a general exhortation to the believing Ephesians, to be hearty and zealous in the performance of all their duties, which he enforces by the discovery of another deep article of the mystery of God; namely, that evil angels are leagued together against men, and are continually occupied in tempting them to sin. Finally — To loipon, as to what remains; my brethren — This is the only place in this epistle where he uses this compellation. Soldiers frequently use it to each other in the field. Be strong in the Lord — Since every relation in life brings along with it corresponding duties, and requires vigour and resolution in the discharge of them, whatever therefore the circumstance or situation may be which you are in, see that you do not rely on your own strength, but apply to the Lord, for his strength, and arm yourselves with the power of his might — Confiding therein by faith, persuaded that nothing else will suffice to enable you to withstand the assaults of your spiritual enemies, and to do and suffer the will of God concerning you. Remember, that to be weak and remain so, is the way to be overcome and perish. Put on the whole armour of God — The Greek word here used, panoplia, means a complete suit of armour, offensive as well as defensive; consisting in the exercise of all those Christian graces with which we are furnished by God, to be used in his strength, as well to annoy the enemy, as to defend ourselves: and it appears, by the particular description which the apostle here gives of it, that it includes every sort of armour, and is adapted to the defence of every part liable to be attacked. He says, not armour, but whole armour; and the expression is repeated verse 13, because of the strength and subtlety of our enemies, and because of an evil day of sore trial being at hand. Macknight thinks the apostle contrasts the graces and virtues which he mentions, with the complete armour fabled by the heathen poets to have been fabricated by the gods, and bestowed on their favourite heroes. “That armour was vastly inferior to the complete armour of God. For, 1st, The Christian’s complete armour is really of divine workmanship, and is actually bestowed on the Christian soldier; whereas the other is mere fiction. 2d, The armour said to have been given by the heathen gods, consisting of brass and steel, could only defend the body of the hero who was covered with it; but the complete armour given by the true God, consisting of the Christian virtues, is useful for defending the minds of the faithful against all the temptations with which their enemies attack them. 3d, The complete armour of God gives strength to the Christian soldier in the battle; and therefore is far preferable to any armour made of metals, which may defend, but cannot strengthen the body of the warrior.” That ye may be able to stand against the wiles of the devil — Against all his artifices and subtle methods, against all the snares he may lay for you, and all the rage and fury with which he may attack you. The original expression, meqodeiav, signifies crafty ways. The apostle does not simply intend the temptations which arise from the motions of the flesh, the love of pleasure, the fear of persecution, the contagion of evil example, the solicitations of the wicked, the sophisms of the philosophers and the unbelieving Jews, and the false glosses of heretical teachers in the church itself; but all these temptations as prepared and pointed against men, by such skilful, experienced, and malicious enemies as the devil and his angels. See the next verse.

Ver. 10. Be strong in the Lord, and in the power of his might. Be like Samson, when the Spirit came upon him, and like all the heroes of the Lord. I will go forth, said David, in the strength of the Lord God. I will make mention of thy righteousness, even of thine only. He will strengthen his servants with might in the inner man, and will be with them in the day of trouble.

10. Finally—St. Paul, having finished his model Church, home Church included, now remembers that it is a militant Church. His Ephesians are the elect eternal of God; they have become so in conspicuous array against the Gentiles they have left; but they are to fight against apostate foes of God, who would conquer and capture them for a reprobate, instead of an elect, destiny. My brethren—The only place, says Bengel, in which he calls them brethren; for in no place are fellow-soldiers so brethren as in battle array. But later critics decide that even here the word is not genuine. Be strong—Rather, strengthened; for his whole letter has been cheering and triumphant. Power of his might—Note on Ephesians 3:16.

EPHESIANS

SECTION 15. — THE CHRISTIAN WARFARE.

CH. 6:10-17.

Henceforth, be powerful in the Lord, and in the might of His strength. Put on the panoply of God, that ye may be able to stand against the wiles of the devil. Because to us the wrestling is not with blood and flesh, but with the principalities, with the authorities, with the world-rulers of this darkness, with the spiritual things of wickedness in the heavenly places. Because of this take up the panoply of God, in order that ye may be able to withstand in the evil day, and having accomplished all things to stand. Stand then, having girded your loins with truth, and having put on the breastplate of righteousness, and having shod your feet with a preparation of the Gospel of peace; amid all taking up the shield of faith, with which ye will be able to quench all the burning darts of the wicked one: and take the helmet of salvation; and the sword of the Spirit, which is God’s word.

Ver. 10. Henceforth or the rest, i.e. all that remains to be said. Same words, in another case, in Galatians 6:17, introducing as here a final exhortation.

Be made powerful: i.e. day by day, for each day’s work and fight. Same word in Philippians 4:13, a close parallel.

In the Lord: in Christ our Master, the encompassing element from which we daily draw power. Apart from Him we can do nothing: John 15:5. Paul bids his readers accept the power which dwells in Christ and is obtained by inward union with Him.

The might of His strength: same words in Ephesians 1:19, (where see note,) describing the might of God. While bidding his readers receive power in Christ, Paul remembers the infinite strength of Christ, capable of controlling and crushing all hostile power; and points to this omnipotence as the source of the needed power. Cp. Ephesians 3:16, be strengthened with power. Both the personality of Christ and His infinite might are the surrounding element of Christian strength. Cp. 1 John 4:16, He that dwells in love dwells in God.

V. 11. Put on the whole armour of God-The Greek word means a complete suit of armour. Believers are said to put on the girdle, breastplate, shoes; to take the shield of faith, and sword of the Spirit. The whole armour-As if the armour would scarce do, it must be the whole armour. This is repeated, Ephesians 6:13, because of the strength and subtilty of our adversaries, and because of an "evil day" of sore trial being at hand.

Verse 11. Put on the whole armour of God] endusasqe thn panoplian tou qeou. The apostle considers every Christian as having a warfare to maintain against numerous, powerful, and subtle foes; and that therefore they would need much strength, much courage, complete armour, and skill to use it. The panoply which is mentioned here refers to the armour of the heavy troops among the Greeks; those who were to sustain the rudest attacks, who were to sap the foundations of walls, storm cities, &c. Their ordinary armour was the shield, the helmet, the sword, and the greaves or brazen boots. To all these the apostle refers below. See Clarke on “Ephesians 6:13”.

The wiles of the devil.] tav meqodeiav tou diabolou. The methods of the devil; the different means, plans, schemes, and machinations which he uses to deceive, entrap, enslave, and ruin the souls of men. A man’s method of sinning is Satan’s method of ruining his soul. See Clarke on “Ephesians 4:14”.

Verses 10, 11. The apostle having delivered the preceding precepts respecting relative duties, now adds a general exhortation to the believing Ephesians, to be hearty and zealous in the performance of all their duties, which he enforces by the discovery of another deep article of the mystery of God; namely, that evil angels are leagued together against men, and are continually occupied in tempting them to sin. Finally — To loipon, as to what remains; my brethren — This is the only place in this epistle where he uses this compellation. Soldiers frequently use it to each other in the field. Be strong in the Lord — Since every relation in life brings along with it corresponding duties, and requires vigour and resolution in the discharge of them, whatever therefore the circumstance or situation may be which you are in, see that you do not rely on your own strength, but apply to the Lord, for his strength, and arm yourselves with the power of his might — Confiding therein by faith, persuaded that nothing else will suffice to enable you to withstand the assaults of your spiritual enemies, and to do and suffer the will of God concerning you. Remember, that to be weak and remain so, is the way to be overcome and perish. Put on the whole armour of God — The Greek word here used, panoplia, means a complete suit of armour, offensive as well as defensive; consisting in the exercise of all those Christian graces with which we are furnished by God, to be used in his strength, as well to annoy the enemy, as to defend ourselves: and it appears, by the particular description which the apostle here gives of it, that it includes every sort of armour, and is adapted to the defence of every part liable to be attacked. He says, not armour, but whole armour; and the expression is repeated verse 13, because of the strength and subtlety of our enemies, and because of an evil day of sore trial being at hand. Macknight thinks the apostle contrasts the graces and virtues which he mentions, with the complete armour fabled by the heathen poets to have been fabricated by the gods, and bestowed on their favourite heroes. “That armour was vastly inferior to the complete armour of God. For, 1st, The Christian’s complete armour is really of divine workmanship, and is actually bestowed on the Christian soldier; whereas the other is mere fiction. 2d, The armour said to have been given by the heathen gods, consisting of brass and steel, could only defend the body of the hero who was covered with it; but the complete armour given by the true God, consisting of the Christian virtues, is useful for defending the minds of the faithful against all the temptations with which their enemies attack them. 3d, The complete armour of God gives strength to the Christian soldier in the battle; and therefore is far preferable to any armour made of metals, which may defend, but cannot strengthen the body of the warrior.” That ye may be able to stand against the wiles of the devil — Against all his artifices and subtle methods, against all the snares he may lay for you, and all the rage and fury with which he may attack you. The original expression, meqodeiav, signifies crafty ways. The apostle does not simply intend the temptations which arise from the motions of the flesh, the love of pleasure, the fear of persecution, the contagion of evil example, the solicitations of the wicked, the sophisms of the philosophers and the unbelieving Jews, and the false glosses of heretical teachers in the church itself; but all these temptations as prepared and pointed against men, by such skilful, experienced, and malicious enemies as the devil and his angels. See the next verse.

Ver. 11. Put on the whole armour, the panoply, of God, that ye may be able to stand against the wiles of the devil. You have not only to fight with the lion, who roars and rushes on to battle; but with the lurking leopard, who hides in the bushes, and leaps unawares on his prey. The enemy not only roars on the church in popular fury, but attacks with ingenious malice, as when the council of the jews crucified the Saviour.

11. Whole armour—Our word panoply is the same with the beautiful Greek word panoplia, the sum total of a soldier’s offensive and defensive equipment. In this great battle, of which the stake is eternal life, every armour piece must be put on. Of God—Not of earthly nor of metal make, but of celestial temper, from the divine armory, furnished for us by God himself. Wiles—Stratagems, ambushes, and treacheries of a faithless old foe, who disregards honourable warfare. The devil—Prince of the kingdom of evil, and general of its armies.

Ver. 11. A second exhortation, pointing to a means of strength and giving a motive for using it.

Put-on: same word and sense in Romans 13:14, in the same sense of putting on weapons.

Panoply: an English form of the Greek word here used, which denotes an entire and full suit of armour and weapons. Same word in Wisdom v. 18, He shall take His zeal as a panoply; Judith xiv. 3, having taken up their panoplies; 2 Macc. iii. 25, a golden panoply. This panoply is described in detail in Ephesians 6:14-17. It is the entire provision of God to protect His servants and to arm them for the battle of life. All this, Paul bids his readers appropriate to themselves.

That ye may etc.: purpose of, and motive for, putting on the panoply of God.

Stand: maintain your Christian position. It is the opposite of falling or fleeing. Same word and sense in Romans 5:2; 11:20; 1 Corinthians 10:12; 15:1; 2 Corinthians 1:24.

Able to stand; suggests the difficulty of holding our own in the Christian fight.

Wiles: same word and sense in Ephesians 4:14, wiles of error. The devil: an English form of a Greek word meaning slanderer, and so used in 1 Timothy 3:11; 2 Timothy 3:3; Titus 2:3. The same word is used by the LXX, e.g. 1 Chronicles 21:1; Job 1:6, 7, 9, 12, as a rendering of Satan, a Hebrew word meaning opponent. In other places, the LXX. merely reproduces the Hebrew word Satan, as in 1 Kings 11:14, 23, where it is simply a human opponent. The Hebrew form is found in Romans 16:20; 1 Corinthians 5:5; 7:5; 2 Corinthians 2:11; 11:14. In the N.T. the two words are practically equivalent as a proper name of the great enemy of God and man. His weapon is deception; and with this he seeks to overthrow and put to flight the soldiers of the cross. In order that we may maintain our ground, Paul bids us put on the panoply of God.

V. 12. For our wrestling is not only, not chiefly, against flesh and blood-Weak men, or fleshly appetites.

But against principalities, against powers-The mighty princes of all the infernal legions. And great is their power, and that likewise of those legions whom they command.

Against the rulers of the world-Perhaps these principalities and powers remain mostly in the citadel of their kingdom of darkness. But there are other evil spirits who range abroad, to whom the provinces of the world are committed.

Of the darkness-This is chiefly spiritual darkness.

Of this age-Which prevails during the present state of things. Against wicked spirits-Who continually oppose faith, love, holiness, either by force or fraud; and labour to infuse unbelief, pride, idolatry malice, envy, anger, hatred.

In heavenly places-Which were once their abode, and which they still aspire to, as far as they are permitted.

Verse 12. For we wrestle not against flesh and blood] ouk estin hmin h palh prov aima kai sarka. Our wrestling or contention is not with men like ourselves: flesh and blood is a Hebraism for men, or human beings. See Clarke’s note on “Galatians 1:16”. The word palh implies the athletic exercises in the Olympic and other national games; and palaistra was the place in which the contenders exercised. Here it signifies warfare in general.

Against principalities] arcav. Chief rulers; beings of the first rank and order in their own kingdom.

Powers] exousiav, Authorities, derived from, and constituted by the above.

The rulers of the darkness of this world] touv kosmokratorav tou skotouv tou aiwnov toutou. The rulers of the world; the emperors of the darkness of this state of things.

Spiritual wickedness] ta pneumatika thv ponhriav. The spiritual things of wickedness; or, the spiritualities of wickedness; highly refined and sublimed evil; disguised falsehood in the garb of truth; Antinomianism in the guise of religion.

In high places.] ev toiv epouranioiv. In the most sublime stations. But who are these of whom the apostle speaks? Schoettgen contends that the rabbins and Jewish rulers are intended. This he thinks proved by the words tou aiwnov toutou, of this world, which are often used to designate the Old Testament, and the Jewish system; and the words en toiv epouranioiv, in heavenly places, which are not unfrequently used to signify the time of the NEW TESTAMENT, and the Gospel system. By the spiritual wickedness in heavenly places, he thinks false teachers, who endeavoured to corrupt Christianity, are meant; such as those mentioned by St. John, 1 John 2:19: They went out from us, but they were not of us, &c. And he thinks the meaning may be extended to all corrupters of Christianity in all succeeding ages. He shows also that the Jews called their own city µlw[ lv rc sar shel olam, kosmokratwr, the ruler of the world; and proves that David’s words, Psalm 2:2, The kings of the earth set themselves, and the rulers take counsel together, are applied by the apostles, Acts 4:26, to the Jewish rulers, arcontev, who persecuted Peter and John for preaching Christ crucified. But commentators in general are not of this mind, but think that by principalities, &c., we are to understand different orders of evil spirits, who are all employed under the devil, their great head, to prevent the spread of the Gospel in the world, and to destroy the souls of mankind. The spiritual wickedness are supposed to be the angels which kept not their first estate; who fell from the heavenly places but are ever longing after and striving to regain them; and which have their station in the regions of the air. “Perhaps,” says Mr. Wesley, “the principalities and powers remain mostly in the citadel of their kingdom of darkness; but there are other spirits which range abroad, to whom the provinces of the world are committed; the darkness is chiefly spiritual darkness which prevails during the present state of things, and the wicked spirits are those which continually oppose faith, love, and holiness, either by force or fraud; and labour to infuse unbelief, pride, idolatry, malice, envy, anger, and hatred.” Some translate the words en toiv epouranioiv, about heavenly things; that is: We contend with these fallen spirits for the heavenly things which are promised to us; and we strive against them, that we may not be deprived of those we have.

Verse 12. For we wrestle not — Greek, ouk estin hmin h palh, our struggle is not; against flesh and blood — Not merely against human adversaries, however powerful, subtle, and cruel, nor against fleshly appetites; but against principalities, against powers — The mighty princes of all the infernal legions: and great is their power, and that likewise of the legions which they command. Against the rulers of the darkness of this world — Greek, prov touv kosmokratorav tou skotouv, tou aiwnov toutou, against the rulers of the world, of the darkness of this age. Dr. Whitby explains this of “those evil spirits that ruled in the heathen nations which were yet in darkness,” and of “those that had their stations in the region of the air.” “Perhaps,” says Mr. Wesley, “these principalities and powers” (spoken of in the former clause) “remain mostly in the citadel of the kingdom of darkness; but there are other evil spirits who range abroad, to whom the provinces of the world are committed.” By the darkness of this age, that spiritual darkness is intended, which prevails during the present state of things. “Evil spirits,” Macknight thinks, “are called rulers of this world, because the dominion which, by the permission of God, they exercise, is limited to the darkness of this world; that is, this world darkened by ignorance, wickedness, and misery, and which is the habitation or prison assigned them, until the judgment of the great day, Jude, verse 6.” Against spiritual wickedness — Or rather, wicked spirits, as the Syriac translates the expression. The word ponhria, rendered wickedness, properly signifies malice joined with cunning, and is fitly mentioned as the characteristic of those wicked spirits with whom we are at war; and it is a quality so much the more dangerous, in that it exists in beings whose natural faculties are very great. And it must be observed, that they continually oppose faith, love, holiness, either by force or fraud, and labour to infuse unbelief, pride, idolatry, malice, envy, anger, hatred. In high places — Greek, en toiv epouranioiv, in, or about, heavenly places. Those who translate it in the former way, think the expression refers to those places where they rebelled against the God of heaven, and drew in multitudes who were before holy and happy spirits, to take part with them in their impious revolt. But it seems more probable the sense is, about heavenly places; namely, the places which were once the abodes of those spirits, and which they still aspire to, as far as they are permitted; labouring at the same time to prevent our obtaining them. Dr. Goodwin, however, thinks that not heavenly places, but heavenly things are intended; namely, spiritual and eternal blessings, about which we may be properly said to wrestle with them, while we endeavour to secure these blessings to ourselves, and they to hinder us from attaining them.

Ver. 12. We wrestle not, like the Roman armies, against flesh and blood, the men of the age, but against principalities and powers — Satan and his evil angels. In heaven Christ has principalities and powers under him, and Satan also has subjection in his kingdom, to which the apostle here alludes. But when Satan excites war and mischief in the church, Michael, the great prince, comes to our aid. Daniel 10:13, 20. 12:1. Against the rulers of the darkness of this world. Satan’s power is not real, but assumed; it is the darkness, the spiritual darkness of the age in which men are blinded and captivated by their passions, which concedes this mock sovereignty to the common foe. They call good evil, and evil good. Against spiritual wickedness in high places. Epouraniov, “in heavenly places.” Our version follows Beza, in reading sublime or high places, and the fathers in succession, to the aërial regions, where the prince of the power of the air is allowed to range, and prompt mankind to every evil deed.

12. Wrestle—The wrestle is to us. But as the wrestle requires no armour, St. Paul uses the word in the more extended sense of struggle. Flesh and blood—Of which human bodies are composed, and which metal weapons mar and destroy. The real battle is super-earthly, in which men are the prizes of the victor, Christ or Satan. And St. Paul, in this picture of the war, looks upon men not as the true enemies, but as the proper objects, of salvation. The wrestle is not with physical bodies any more than with material weapons. Principalities—The same terms as in Romans 8:38; there applied to the holy dominances, here designating their unholy adversaries. Rulers… of this world—A single powerful term, kosmokratorav, cosmocrators, (the English language has not naturalized cosmocrat as it has democrat and autocrat,) world-rulers. The Rabbies adopted the expressive Greek word in Hebrew characters and said: “Three kings were cosmocrators, ruling the world from one extremity to the other, Nebuchadnezzar, Evilmerodach, and Belshazzar.” And as this wrestle is not with men, but with higher powers in whose hands men are but mere instruments, so these cosmocrators are diabolic powers, extending their infernal power over our world. Rulers of the darkness of this world— The true reading unquestionably is, The world-rulers of this darkness. The term cosmocrators expresses the extent of their rule, and the phrase this darkness, the limitation of their territory and the moral nature of their realm. This darkness need not be rendered this “state of darkness” with Afford; but, if we mistake not, it is Paul’s appellation, simple and literal, for this world, just as in Ephesians 5:8, the unregenerate world is called darkness. There may be many darknesses in the universe of worlds; and our own world is this darkness overruled by its own world-rulers. Spiritual wickedness—Literally, The spiritual (the word being a plural adjective, requiring a plural substantive to be supplied) of wickedness. As the substantive after spiritual Alford supplies “armies,” Braune “hosts.” As comprehending these and more we should rather propose forces, the spiritual forces of wickedness. High places—The word high is an unsuitable rendering for the same word as is rendered heavenly in Ephesians 1:3, where see note, and notes on Ephesians 2:2, 6, and 2 Corinthians 12:2-4. High here signifies super-earthly or supernal; and here specifically intends that region in the supernal in which the spirits of good and the spirits of evil have their range. St. Paul uses the very generic Greek word rendered by us supernal, to include, specifically, either the “third heaven,” as in Ephesians 2:6, or the “aerial heaven,” (the air, of Ephesians 2:2,) as here; just as a European might, under the generic term America, specifically intend what takes place either in New York or New Orleans.

Paul’s terse description in this verse of the entire hostile array may therefore be rendered, principalities, powers, the world-rulers of this darkness, the spiritual forces of evil in the aerial regions.

Ver. 12. A tremendous fact supporting the motive just given. As usual with Paul, the fact is stated, first negatively, then positively: not with… but with. Wrestling: a technical term of the Greek athletic contests. So Homer Iliad bk. xxiii. 635. It was probably suggested here by the word stand. For the wrestler’s work is to maintain his position and to throw down his adversary. And it is a most graphic picture of the Christian life. For, unlike military conflict, in wrestling each one contends alone against a personal antagonist, and can gain the victory only by intense personal effort and watchfulness. This suitability of the word led Paul to forsake for a moment the military metaphor involved in the word panoply, to which he returns in Ephesians 6:13, and to borrow another metaphor from the Greek athletic festivals.

With blood and flesh: so flesh and blood in 1 Corinthians 15:50; Galatians 1:16. It denotes mankind as limited by the constitution of the human body. The Christian struggle is not against persons so limited. This is true even when we have resolute human opponents. For these are but instruments of unseen and more tremendous foes.

But with… with… with… with: graphic description of the real enemies. The principalities… the authorities: same words in same order in Ephesians 1:21; 3:10; Colossians 1:16; 2:10, 15, denoting in each case ranks of superhuman beings. Here the context implies various ranks of fallen angels. Possibly, as suggested under Colossians 1:16, the principalities were the highest rank; and the authorities an order exercising sway over men or angels or natural forces. This last is also suggested by the term world-rulers which describes the realm over which they rule. Throughout the world they reign supreme. And they belong to this darkness, to the present state of ignorance, the moral and intellectual night which hides from the view of the children of this world their impurity and their peril. The spiritual-things or powers: the Greek neuter including persons and things, as in Colossians 1:16 and elsewhere frequently. Of evil or wickedness: a characterizing quality of these spiritual enemies. In the heavenly places: same words in Ephesians 1:3, 20; 2:6; 3:10; in each case in a local sense, denoting superhuman abodes. And so probably here. It describes the superhuman abode of the fallen angels, already described in Ephesians 2:2 as the air. This locality agrees with their nature. They are above men and below the throne of God. It forms a climax in Paul’s description of his readers’ enemies. They have to struggle not against men like themselves limited by the weakness of bodily life, but against the various ranks of angels, against the lords who rule over the darkness which envelops the present world, against spiritual beings whose nature is bad and whose home is in realms far above the abodes of men. The frequent use of the first two terms of this series and in the order here given suggests that they denote definite classes of angels. All else is uncertain. Possibly the term world-rulers is a fuller description of the principalities and authorities. And the last term is evidently a description of all the spiritual foes with which the Christian has to contend. If therefore we take the first two terms as describing two classes, the third and fourth terms are probably further descriptions of the same superhuman antagonists.

Although Paul often speaks of the Christian life as a conflict, only here does he name the opponent. In 1 John 5:4, 5, the enemy to be conquered is called the world. This calls attention to the outward and visible form, and the multiplicity, of the foes arrayed against us. In 1 John 4:4, the power of this multiform antagonist is traced to one animating and personal principle. In 2 Corinthians 4:4, the God of this age proves his hostility by blinding those who believe not. And the passage before us speaks of various superhuman powers acting under direction of one supreme foe.

V. 13. In the evil day-The war is perpetual; but the fight is one day less, another more, violent.

The evil day is either at the approach of death, or in life; may be longer or shorter and admits of numberless varieties.

And having done all, to stand-That ye may still keep on your armour, still stand upon your guard, still watch and pray; and thus ye will be enabled to endure unto the end, and stand with joy before the face of the Son of Man.

Verse 13. Wherefore] Because ye have such enemies to contend with, take unto you-assume, as provided and prepared for you, the whole armour of God; which armour if you put on and use, you shall be both invulnerable and immortal. The ancient heroes are fabled to have had armour sent to them by the gods; and even the great armour-maker, Vulcan, was reputed to be a god himself. This was fable: What Paul speaks of is reality. See Clarke before on “Ephesians 6:11”.

That ye may be able to withstand] That ye may not only stand fast in the liberty wherewith Christ hath made you free, but also discomfit all your spiritual foes; and continuing in your ranks, maintain your ground against them, never putting off your armour, but standing always ready prepared to repel any new attack.

And having done all, to stand.] kai apanta katergasamenoi sthnai. rather, And having conquered all, stand: this is a military phrase, and is repeatedly used in this sense by the best Greek writers. So Dionys. Hal. Ant., lib. vi., page 400: kai panta polemia en oligw katergasamenoi cronw. “Having in a short time discomfited all our enemies, we returned with numerous captives and much spoil.” See many examples in Kypke. By evil day we may understand any time of trouble, affliction, and sore temptation.

As there is here allusion to some of the most important parts of the Grecian armour, I shall give a short account of the whole. It consisted properly of two sorts: 1. Defensive armour, or that which protected themselves. 2. Offensive armour, or that by which they injured their enemies. The apostle refers to both.

I. Defensive armour:

perikefalaia, the HELMET; this was the armour for the head, and was of various forms, and embossed with a great variety of figures. Connected with the helmet was the crest or ridge on the top of the helmet, adorned with several emblematic figures; some for ornament, some to strike terror. For crests on ancient helmets we often see the winged lion, the griffin, chimera, &c. St. Paul seems to refer to one which had an emblematical representation of hope.

zwma, the GIRDLE; this went about the loins, and served to brace the armour tight to the body, and to support daggers, short swords, and such like weapons, which were frequently stuck in it. This kind of girdle is in general use among the Asiatic nations to the present day. qwrax, the BREAST-PLATE; this consisted of two parts, called pterugev or wings: one covered the whole region of the thorax or breast, in which the principal viscera of life are contained; and the other covered the back, as far down as the front part extended.

knhmidev, GREAVES or brazen boots, which covered the shin or front of the leg; a kind of solea was often used, which covered the sole, and laced about the instep, and prevented the foot from being wounded by rugged ways, thorns, stones, &c.

ceiridev, GAUNTLETS; a kind of gloves that served to defend the hands, and the arm up to the elbow.

aspiv, the clypeus or SHIELD; it was perfectly round, and sometimes made of wood, covered with bullocks’ hides; but often made of metal. The aspis or shield of Achilles, made by Vulcan, was composed of five plates, two of brass, two of tin, and one of gold; so Homer, Il. U. v. 270:— -------- epei pente ptucav hlase kullopodiwn,

tav duo calkeiav, duo dJ endoqi kassiteroio,

thn de mian xrushn.

Five plates of various metal, various mould,

Composed the shield; of brass each outward fold,

Of tin each inward, and the middle gold.

Of shields there were several sorts:

gerrwn or gerra, the gerron; a small square shield, used first by the Persians.

laishion, LAISEION; a sort of oblong shield, covered with rough hides, or skins with the hair on.

pelth, the PELTA; a small light shield, nearly in the form of a demicrescent, with a small ornament, similar to the recurved leaves of a flower de luce, on the centre of a diagonal edge or straight line; this was the Amazonian shield.

qureov, the scutum or OBLONG SHIELD; this was always made of wood, and covered with hides. It was exactly in the shape of the laiseion, but differed in size, being much larger, and being covered with hides from which the hair had been taken off. It was called qureov from qura, a door, which it resembled in its oblong shape; but it was made curved, so as to embrace the whole forepart of the body. The aspis and the thureos were the shields principally in use; the former for light, the latter for heavy armed troops. II. Offensive armour, or weapons; the following were chief: egcov, enchos, the SPEAR; which was generally a head of brass or iron, with a long shaft of ash.

doru, the LANCE; differing perhaps little from the former, but in its size and lightness; being a missile used, both by infantry and cavalry, for the purpose of annoying the enemy at a distance.

xifov, the SWORD; these were of various sizes, and in the beginning all of brass. The swords of Homer’s heroes are all of this metal. macaira, called also a sword, sometimes a knife; it was a short sword, used more frequently by gladiators, or in single combat. What other difference it had from the xiphos I cannot tell.

axinh, from which our word AXE; the common battle-axe.

pelekuv, the BIPEN; a sort of battle-axe, with double face, one opposite to the other.

korunh, an iron club or mace, much used both among the ancient Greeks and Persians.

toxon, the BOW; with its pharetra or quiver, and its stock or sheaf of arrows.

sfendonh, the SLING; an instrument in the use of which most ancient nations were very expert, particularly the Hebrews and ancient Greeks. The arms and armour mentioned above were not always in use; they were found out and improved by degrees. The account given by Lucretius of the arms of the first inhabitants of the earth is doubtless as correct as it is natural.

Arma antiqua manus, ungues, dentesque fuere,

Et lapides, et item silvarum fragmina rami,

Et flammæ, atque ignes postquam sunt cognita primum:

Posterius ferri vis est, ærisque reperta:

Sed prius æris erat quam ferri cognitus usus:

Quo facilis magis est natura, et copia major.

Deuteronomy Rerum Nat., lib. v. ver. 1282.

Whilst cruelty was not improved by art,

And rage not furnished yet with sword or dart;

With fists, or boughs, or stones, the warriors fought;

These were the only weapons Nature taught:

But when flames burnt the trees and scorched the ground, Then brass appeared, and iron fit to wound.

Brass first was used, because the softer ore,

And earth’s cold veins contained a greater store.

CREECH.

I have only to observe farther on this head, 1. That the ancient Greeks and Romans went constantly armed; 2. That before they engaged they always ate together; and 3. That they commenced every attack with prayer to the gods for success.

Verses 13, 14. Wherefore — On this account, because the prize for which you contend is of such great value, and the enemies that oppose you are so subtle, powerful, and malicious, and will assuredly exert themselves to the utmost to effect your destruction, again let me say, Take unto you the whole armour of God, that ye may be able to withstand — These dangerous enemies; in the evil day — The day of temptation and trial. The war, we may observe, is perpetual: but the fight is one day less, and another more violent, and may be longer or shorter, admitting of numberless varieties; and having done all — Having exerted yourselves to the utmost, and used the grace conferred upon you, and the means and advantages vouchsafed you, according to the will of God, which indeed it will be absolutely necessary for you to do; or, having gone through all your conflicts, and accomplished your warfare; to stand — Victorious and with joy, before the Son of man. Stand therefore, having your loins girt — And being in readiness for the encounter as good soldiers of Jesus Christ; with truth — Not only with the truths of the gospel, but with truth in the inward parts, without which all our knowledge of divine truth will prove but a poor girdle in the evil day. Indeed, as faith is mentioned afterward as a distinct part of the spiritual armour, truth in this place cannot chiefly mean those truths which are the objects of the Christian faith, but rather a true or unfeigned profession of that faith, in opposition to that which is hypocritical, and uprightness of heart in our whole behaviour toward God and man, and a sincere desire to know and do the will of God, in all things. “It has often been observed,” says Doddridge, “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 that wore it, and rendered 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 it seems probable to me, that it may rather signify some virtue of the mind, as all the other parts of the armour enumerated do; 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.” Thus our Lord is described, Isaiah 11:5; and as a man girded is always ready for action, and a soldier, who is girded with the military belt, is fitted either for marching or fighting; so this seems intended to intimate an obedient heart, a ready will. Our Lord adds to the loins girded, the lights burning, Luke 12:35; showing that watching and ready obedience are inseparable companions. And having on the breast-plate of righteousness — Imputed and implanted, justification and sanctification, or pardon and holiness. See on Romans 4:5, 8; 6:6-22; 1 Corinthians 1:30. In the breast is the seat of conscience, which is guarded by righteousness imputed to us in our justification, implanted in us in our regeneration, and practised by us in consequent obedience to the divine will. In the parallel place, 1 Thessalonians 5:8, this piece of spiritual armour is called the breast-plate of faith and love; justification being received by faith, and love being the source of all our holiness. Perhaps the apostle, in this passage, alluded to Isaiah 59:17, where the Messiah is said to have put on righteousness as a breast-plate; that is, by the holiness of his conduct, and his consciousness thereof, he defended himself from being moved by the calumnies and reproaches of the wicked. No armour for the back is mentioned; we are always to face our enemies.

Ver. 13. Wherefore take to you the whole armour of God, which he has provided for the defence of his saints, that ye may be able to withstand, as the army of the Lord of hosts, that you may manfully resist the enemy, and he will flee from you; for the Lord is your shield, your buckler and defence.

13. Wherefore—In view of the supernatural powers you have to encounter. Surely a divine armour, and the whole we can use, are necessary for a supernatural battle. Of the whole armour St. Paul mentions six pieces; four fixed in contact upon the body, namely: the girdle or belt, breastplate, sandals, and helmet; and two in the hands, the shield and the sword. All are protective but the last. And he mentions them in the order in which the warrior would be apt to put them on for battle. First, as preliminary to all easy action, he binds his loose tunic in the girdle, then puts the breastplate or coat of mail upon his chest. Then taking his shield in his left hand, with his right hand he first puts on his helmet, and then, taking his sword, is ready for the battle. Paul’s soldier is thoroughly protected, save that the legs do not seem to have their greaves or buskins. In the evil day—Wherever or whenever the evil day comes, and whether it consist of adversity, temptation, or onslaughts of infidel advocates. Having done all of duty, whether of arming or fighting. To stand firmly and perpendicularly; in contrast with falling, running, or being captured. But, in fact, in this battle the only failure is cowardice or apostasy; he who truly fights is never conquered. He is sure, after the rush of battle has past, to stand. Just so in our national ballad, after the night of cannonade is over, and the morning dawns—”that flag is still there.”

Ver. 13. After the reason given in Ephesians 6:12, Paul repeats the exhortation of Ephesians 6:11. He then adds, in the form of a purpose, a motive: that ye may be able etc. It is parallel to a similar purpose in Ephesians 6:11. The repetition emphasises our need for weapons and armour in order to maintain our position.

Withstand: to hold one’s own against another: same word in Galatians 2:11; James 4:7; 1 Peter 5:9. Evil: as in Ephesians 5:16, because the days are evil. But here the evil day is spoken of as future. Yet there is nothing to suggest the revelation of the lawless one mentioned in 2 Thessalonians 2:8. Probably Paul thinks of the day of severe trial which comes sooner or later to every soldier of Christ. So certain is this trial that to his thought it becomes definite as the evil day. These words correspond to against the wiles of the devil in Ephesians 6:11. But here Paul mentions the day of battle; there, the enemy with whom we fight.

Having-accomplished or worked-out: same word in Philippians 2:12; Romans 7:18; 15:18.

All things: i.e. needful for victory.

V. 14. Having your loins girt about-That ye may be ready for every motion.

With truth-Not only with the truths of the gospel, but with "truth in the inward parts;" for without this all our knowledge of divine truth will prove but a poor girdle "in the evil day." So our Lord is described, Isaiah 11:5. And as a girded man is always ready to go on, so this seems to intimate an obedient heart, a ready will. Our Lord adds to the loins girded, the lights burning, Luke 12:35; showing that watching and ready obedience are the inseparable companions of faith and love. And having on the breastplate of righteousness-The righteousness of a spotless purity, in which Christ will present us faultless before God, through the merit of his own blood. With this breastplate our Lord is described, Isaiah 59:17. In the breast is the seat of conscience, which is guarded by righteousness. No armour for the back is mentioned. We are always to face our enemies.

Verse 14. Stand therefore] Prepare yourselves for combat, having your loins girt about with truth. He had told them before to take the whole armour of God, Ephesians 6:13, and to put on this whole armour. Having got all the pieces of it together, and the defensive parts put on, they were then to gird them close to their bodies with the zwma or girdle, and instead of a fine ornamented belt, such as the ancient warriors used, they were to have truth. The Gospel of Jesus Christ is the truth of God; unless this be known and conscientiously believed no man can enter the spiritual warfare with any advantage or prospect of success. By this alone we discover who our enemies are, and how they come on to attack us; and by this we know where our strength lies; and, as the truth is great, and must prevail, we are to gird ourselves with this against all false religion, and the various winds of doctrine by which cunning men and insidious devils lie in wait to deceive. Truth may be taken here for sincerity; for if a man be not conscious to himself that his heart is right before God, and that he makes no false pretences to religion, in vain does he enter the spiritual lists. This alone can give him confidence:—

—————— Hic murus aheneus esto,

Nil conscire sibi, nulla pallescere culpa.

Let this be my brazen wall; that no man can reproach me with a crime, and that I am conscious of my own integrity.

The breast-plate of righteousness] What the qwrax or breast-plate was, see before. The word righteousness, dikaisunh, we have often had occasion to note, is a word of very extensive import: it signifies the principle of righteousness; it signifies the practice of righteousness, or living a holy life; it signifies God’s method of justifying sinners; and it signifies justification itself. Here it may imply a consciousness of justification through the blood of the cross; the principle of righteousness or true holiness implanted in the heart; and a holy life, a life regulated according to the testimonies of God. As the breast-plate defends the heart and lungs, and all those vital functionaries that are contained in what is called the region of the thorax; so this righteousness, this life of God in the soul of man, defends every thing on which the man’s spiritual existence depends. While he possesses this principle, and acts from it, his spiritual and eternal life is secure.

Verses 13, 14. Wherefore — On this account, because the prize for which you contend is of such great value, and the enemies that oppose you are so subtle, powerful, and malicious, and will assuredly exert themselves to the utmost to effect your destruction, again let me say, Take unto you the whole armour of God, that ye may be able to withstand — These dangerous enemies; in the evil day — The day of temptation and trial. The war, we may observe, is perpetual: but the fight is one day less, and another more violent, and may be longer or shorter, admitting of numberless varieties; and having done all — Having exerted yourselves to the utmost, and used the grace conferred upon you, and the means and advantages vouchsafed you, according to the will of God, which indeed it will be absolutely necessary for you to do; or, having gone through all your conflicts, and accomplished your warfare; to stand — Victorious and with joy, before the Son of man. Stand therefore, having your loins girt — And being in readiness for the encounter as good soldiers of Jesus Christ; with truth — Not only with the truths of the gospel, but with truth in the inward parts, without which all our knowledge of divine truth will prove but a poor girdle in the evil day. Indeed, as faith is mentioned afterward as a distinct part of the spiritual armour, truth in this place cannot chiefly mean those truths which are the objects of the Christian faith, but rather a true or unfeigned profession of that faith, in opposition to that which is hypocritical, and uprightness of heart in our whole behaviour toward God and man, and a sincere desire to know and do the will of God, in all things. “It has often been observed,” says Doddridge, “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 that wore it, and rendered 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 it seems probable to me, that it may rather signify some virtue of the mind, as all the other parts of the armour enumerated do; 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.” Thus our Lord is described, Isaiah 11:5; and as a man girded is always ready for action, and a soldier, who is girded with the military belt, is fitted either for marching or fighting; so this seems intended to intimate an obedient heart, a ready will. Our Lord adds to the loins girded, the lights burning, Luke 12:35; showing that watching and ready obedience are inseparable companions. And having on the breast-plate of righteousness — Imputed and implanted, justification and sanctification, or pardon and holiness. See on Romans 4:5, 8; 6:6-22; 1 Corinthians 1:30. In the breast is the seat of conscience, which is guarded by righteousness imputed to us in our justification, implanted in us in our regeneration, and practised by us in consequent obedience to the divine will. In the parallel place, 1 Thessalonians 5:8, this piece of spiritual armour is called the breast-plate of faith and love; justification being received by faith, and love being the source of all our holiness. Perhaps the apostle, in this passage, alluded to Isaiah 59:17, where the Messiah is said to have put on righteousness as a breast-plate; that is, by the holiness of his conduct, and his consciousness thereof, he defended himself from being moved by the calumnies and reproaches of the wicked. No armour for the back is mentioned; we are always to face our enemies.

Ver. 14. Stand therefore, fast in the Lord, having your loins girt about with truth; for it is the promises of victory and salvation which gird up the mind with courage and strength for the war.

Having on the breastplate of righteousness; or as he says to the Thessalonians, “having on the breastplate of faith and love.” Virtue in all its powers, and piety in all its characters, as Erasmus turns the phrase; for the breastplate resisted the point of the sword, and diverted the point of the spear, as was the case when Hector threw his spear at Achilles. We must put on the Lord Jesus Christ, if we mean to be safe from the arrows of death.

14. Stand therefore—For what else should the soldier do? Loins girt about—For long ages the girdle has been the Oriental regulator of the flowing dress. On the obelisks of Egypt and the bricks of Assyria the loins or waist are seen circled by the leathern or woven zone. Usually the sword or dagger is thereto suspended. Often the girdle was very richly ornamented; and that of one queen was contributed by the taxation of several wealthy cities. For the priest, or domestic, or soldier, the tightening of the girdle was the prelude to business. With truth—Not only the objective truth of the gospel, but an interior trueness and fidelity to the truth. Strict Christian verity tightly bound around us tones up for every Christian duty. The breastplate—A coat of mail designed to protect the chest and the breast. Righteousness—Integrity or rectitude of Christian character. Placed upon the breast, the residence of the conscience, it firmly guarded it from danger, and so symbolizes the perfect security of integrity of soul.

Ver. 14.-17. Specification of armour and weapons included in the panoply of God.

Stand then: an exhortation summing up the foregoing. It keeps before us an idea prominent in Ephesians 6:11, and still more so in Ephesians 6:13, viz. the need for immoveable firmness in face of foes who would put us to flight or trample us under foot. Notice that the word stand at the end of Ephesians 6:13 notes a position still held when the battle is over. It is therefore represented as a goal kept in view. The same word here refers to a position to be maintained now. We must stand now in order that we may stand then.

The Christian armament. Having-girded… having-put-on… having-shod: preliminaries needful in order to maintain our position. Cp. Isaiah 11:5, having girded his loins with righteousness. To gird himself, was the soldier’s first preparation for battle. Only then could he put on his weapons. The Christian’s girdle is truth: i.e. a subjective conception corresponding with the eternal realities. See under Romans 1:18. It is the absolute opposite of the error of heathenism. Without such hold of eternal truth, the Christian lacks all compactness of character and is like a soldier going into battle with ungirt loins.

Breastplate: covering the vital parts of the body.

Righteousness: as in Ephesians 4:24; 5:9 Same words in Isaiah 59:17 ‘He put on righteousness as a breastplate.’ Without strict uprightness, the Christian is like a soldier whose breast is unprotected. His conceptions must agree with the eternal realities, and his conduct with the eternal law of right.

The Gospel of peace: cp. Isaiah 52:7 How beautiful… the feet of him that brings good tidings, that publishes peace.

Readiness: ever prepared for the Christian fight. This readiness comes from the Gospel of peace, i.e. from the announcement as good news that to us in midst of conflict there is peace. Just as the shod foot is ready at once to meet the enemy, so they who have heard and grasped the Gospel of peace are in readiness for any conflict which may await them. That they are ready and eager to proclaim the Gospel, is only a part of the more general readiness mentioned here.

V. 15. And your feet shod with the preparation of the gospel-Let this be always ready to direct and confirm you in every step. This part of the armour, for the feet, is needful, considering what a journey we have to go; what a race to run. Our feet must be so shod, that our footsteps slip not. To order our life and conversation aright, we are prepared by the gospel blessing, the peace and love of God ruling in the heart, Colossians 3:14, 15. By this only can we tread the rough ways, surmount our difficulties, and hold out to the end.

Verse 15. Your feet shod] The knhmidev, or greaves, have been already described; they were deemed of essential importance in the ancient armour; if the feet or legs are materially wounded, a man can neither stand to resist his foe, pursue him if vanquished, nor flee from him should he have the worst of the fight.

That the apostle has obedience to the Gospel in general in view, there can be no doubt; but he appears to have more than this, a readiness to publish the Gospel: for, How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth PEACE; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Isaiah 52:7; Romans 10:15.

The lsraelites were commanded to eat the passover with their feet shod, to show that they were ready for their journey. And our Lord commands his disciples to be shod with sandals, that they might be ready to go and publish the Gospel, as the Israelites were to go to possess the promised land. Every Christian should consider himself on his journey from a strange land to his own country, and not only stand every moment prepared to proceed, but be every moment in actual progress towards his home. The preparation of the Gospel] The word etoimasia which we translate preparation, is variously understood: some think it means an habitual readiness in walking in the way prescribed by the Gospel; others that firmness and solidity which the Gospel gives to them who conscientiously believe its doctrines; others, those virtues and graces which in the first planting of Christianity were indispensably necessary to those who published it.

Should we take the word preparation in its common acceptation, it may imply that, by a conscientious belief of the Gospel, receiving the salvation provided by its author, and walking in the way of obedience which is pointed out by it, the soul is prepared for the kingdom of heaven. The Gospel is termed the Gospel of peace, because it establishes peace between God and man, and proclaims peace and good will to the universe. Contentions, strife, quarrels, and all wars, being as alien from its nature and design, as they are opposed to the nature of Him who is love and compassion to man.

Verse 15. And your feet shod with the preparation of the gospel of peace — Let peace with God, and, consequent thereon, peace of conscience and tranquillity of mind, in all circumstances and situations, (for which ample provision is made in the gospel,) arm you with confidence and resolution to proceed forward in all the ways of duty, however rough and difficult, through which you are called to pass, and enable you to receive with resignation and patience all the dispensations of that wise and gracious Providence, which is always watching over you for good, and is engaged to support you under your trials, to sanctify them to you, and in due time to deliver you out of them. In this way, and in no other, will you be enabled to pass through all difficulties unhurt, surmount all oppositions which obstruct your progress, to endure to the end, and finish your course with joy.

Ver. 15. Having your feet shod with the preparation of the gospel of peace. The eyes of your understanding must be enlightened; you must be ready in the scriptures, fully prepared for disputation, and for the defence of the gospel, the word of reconciliation. You must walk as becomes the gospel of peace. By so doing St. Paul defeated his enemies in the public fight. His manner of early life, he told the kings of Asia, had been that of a pharisee; he had exercised himself to have a conscience void of offence towards God and man. The jews, he said, found him neither with noise nor tumult, nor disputing with any man, but purified and praying in the temple.

15. Shod—Sandalled. The sandal was a leathern or wooden sole, strapped to the bottom of the foot by a thong, or latchet, which, winding around the ankle, was fastened by a knot. The sandals were generally unworn within doors, and those of the wealthy were sometimes carried, tied, or unloosed by a servant. The warrior ready for battle would, of course, be tightly sandalled. Preparation—Literally, preparedness, readiness. The feet of the soldier should be the residence of readiness, alertness, nimbleness, whether to chase the flying foe, or flee the victorious pursuer, or, as a herald, to bear the offers of peace to the enemy or the news of victory to his countrymen. Presupposing all these purposes of the soldier’s readiness, it is this last purpose, as herald, that St. Paul is led by the genius of the gospel to specify. His words are an evident allusion to Isaiah 52:7, “Beautiful upon the mountains are the feet of him that bringeth good tidings… of good.” Gospel of peace—That is the good news, the glad tidings of peace from God. This blessed office is not confined to the ministry alone, but the whole Church is a herald of peace. And so every Christian soldier, even in fighting the battle, is both a warrior and a herald. And his readiness to bear both offices at once are here figured by the sandals.

Ver. 14.-17. Specification of armour and weapons included in the panoply of God.

Stand then: an exhortation summing up the foregoing. It keeps before us an idea prominent in Ephesians 6:11, and still more so in Ephesians 6:13, viz. the need for immoveable firmness in face of foes who would put us to flight or trample us under foot. Notice that the word stand at the end of Ephesians 6:13 notes a position still held when the battle is over. It is therefore represented as a goal kept in view. The same word here refers to a position to be maintained now. We must stand now in order that we may stand then.

The Christian armament. Having-girded… having-put-on… having-shod: preliminaries needful in order to maintain our position. Cp. Isaiah 11:5, having girded his loins with righteousness. To gird himself, was the soldier’s first preparation for battle. Only then could he put on his weapons. The Christian’s girdle is truth: i.e. a subjective conception corresponding with the eternal realities. See under Romans 1:18. It is the absolute opposite of the error of heathenism. Without such hold of eternal truth, the Christian lacks all compactness of character and is like a soldier going into battle with ungirt loins.

Breastplate: covering the vital parts of the body.

Righteousness: as in Ephesians 4:24; 5:9 Same words in Isaiah 59:17 ‘He put on righteousness as a breastplate.’ Without strict uprightness, the Christian is like a soldier whose breast is unprotected. His conceptions must agree with the eternal realities, and his conduct with the eternal law of right.

The Gospel of peace: cp. Isaiah 52:7 How beautiful… the feet of him that brings good tidings, that publishes peace.

Readiness: ever prepared for the Christian fight. This readiness comes from the Gospel of peace, i.e. from the announcement as good news that to us in midst of conflict there is peace. Just as the shod foot is ready at once to meet the enemy, so they who have heard and grasped the Gospel of peace are in readiness for any conflict which may await them. That they are ready and eager to proclaim the Gospel, is only a part of the more general readiness mentioned here.

V. 16. Above or over all-As a sort of universal covering to every other part of the armour itself, continually exercise a strong and lively faith. This you may use as a shield, which will quench all the fiery darts, the furious temptations, violent and sudden injections of the devil.

Verse 16. Above all, (epi pasin, over all the rest of the armour,) taking the shield of faith] In the word qureov, thureos, the apostle alludes to the great oblong shield, or scutum, which covers the whole body. See its description before. And as faith is the grace by which all others are preserved and rendered active, so it is properly represented here under the notion of a shield, by which the whole body is covered and protected. Faith, in this place, must mean that evidence of things unseen which every genuine believer has, that God, for Christ’s sake, has blotted out his sins, and by which he is enabled to call God his Father, and feel him to be his portion. It is such an appropriating faith as this which can quench any dart of the devil.

The fiery darts of the wicked.] belov, a dart, signifies any kind of missile weapon; every thing that is projected to a distance by the hand, as a javelin, or short spear; or by a bow, as an arrow; or a stone by a sling. The fiery darts-ta belh ta pepurwmena. It is probable that the apostle alludes to the darts called falarica, which were headed with lead, in or about which some combustible stuff was placed that took fire in the passage of the arrow through the air, and often burnt up the enemy’s engines, ships, &c.; they were calculated also to stick in the shields and set them on fire. Some think that poisoned arrows may be intended, which are called fiery from the burning heat produced in the bodies of those who were wounded by them. To quench or extinguish such fiery darts the shields were ordinarily covered with metal on the outside, and thus the fire was prevented from catching hold of the shield. When they stuck on a shield of another kind and set it on fire, the soldier was obliged to cast it away, and thus became defenceless.

The fiery darts of the wicked, tou ponhrou, or devil, are evil thoughts, and strong injections, as they are termed, which in the unregenerate inflame the passions, and excite the soul to acts of transgression. While the faith is strong in Christ it acts as a shield to quench these. He who walks so as to feel the witness of God’s Spirit that he is his child, has all evil thoughts in abhorrence; and, though they pass through his mind, they never fix in his passions. They are caught on this shield, blunted, and extinguished.

Verse 16. Above all — Epi pasin, upon, or over all, these and the other parts of your armour, as a sort of universal covering; taking the shield of faith — Continually exercise a strong and lively faith in the truths and promises of the gospel, and in the person and offices, the merits and grace of the Lord Jesus, in whom all these truths and promises are, yea and amen, 2 Corinthians 1:20. Wherewith — If you keep it in lively exercise; ye shall be able to quench — To repel and render without effect; all the fiery darts — The furious temptations, the violent and sudden injections; of the wicked — Tou ponhrou, the wicked one, Satan, called so by way of eminence, because in him the most consummate skill and cunning are joined. Anciently they used small firebrands, in the form of darts and arrows, which they kindled and shot among their enemies. These were called belh pepurwmena, tela ignita, fiery darts. And in battle they were received by the soldiers on their shields, which were covered with brass or iron, in order to extinguish them, or prevent their effect. Or, as Dr. Goodwin and many others suppose, the apostle may refer to an ancient custom, still prevailing among some barbarous nations, to dip their arrows in the blood or gall of asps and vipers, or 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. See Doddridge.

Ver. 16. Above all, over all, taking the shield of faith, which gives us the victory over the world. Qureov is rendered by the Romans, clypeus, an oblong shield from the wrist to the elbow, and buckled on the left arm. They call it also scutum, a shield of round or more ovalar figure, to repel arrows, as well as blows. Such, it would seem, was the shield of Achilles, concerning which Homer has given us a very minute description. It was made of five plates of different metals. On one part were the emblems of war in all its horrors; on another, cities with flourishing agriculture and commerce, to show that peace should be the end of war. The shield of faith will cover our head in the crisis of conflict, and crown us with the joy of salvation.

Wherewith ye shall be able to quench all the fiery darts of the wicked, which the malice of demons may throw against you. Julius Cæsar, in his wars of Gall, gives us a comment here. When he besieged the Gauls in the city of Tours, Turones, or Cæsarodunum, where the river Loire makes a tour round the city, except one isthmus, which was fortified, the Romans built mount against mount with facines, or faggots of wood and earth. The Gauls rushing from under cover, threw darts at the facines, with ignited balls of combustibles at the end. Those darts, on being repelled, fell back into the ditch, and were quenched. The Romans succeeded in gaining the walls, and then put all the people, to the amount of about forty thousand, to the sword. In like manner, Satan throws his darts with fiery indignation, hoping to pierce or to arrest our shield. He assails with attacks against the being of a God, against the deity of Christ, and the truth of the scriptures. He tries to set our concupiscence on fire, to enflame our anger, swell our pride, or cause the slower flames of avarice to smother in the heart. The remedy is,

16. Above all—Rather, over all, as protector. Shield—This was a broad sheet of wood, covered with leather, usually four feet in length and two in breadth, and, held in the left hand, covered about two thirds of the person. Of faith—Faith is here symbolized in its conservative power, warding off, according to the fulness of its strength, all the shafts of unbelief, infidelity, temptation, and sin. Nay, more, faith’s shield is able to quench all the fiery darts of the wicked one. These so-called darts were a sort of hammer or mallet, with a head filled with combustible material, ignited, and a handle wherewith to hurl it into the ranks of the opposing army. But St. Paul bids his soldier to quench these blazing missiles with his shield. Dr. Eadie tells us, prosaically, that the shield cannot so quench; it can only ward off the dart, which is quenched as it falls. But St. Paul’s shield of faith is made of better material, and is altogether a superior article to the old wooden-leathern shield; being not only incombustible, but itself able to do the quenching of the fiery darts. Of the wicked—Satan, the impersonation of evil, as Christ is the incarnation of good. And thence we know why his darts are fiery; not as alluding to our own burning lusts, but as emblems of infernal destruction. His mallet is dipped in the fire of gehenna, and its scorch is prelude to the everlasting burnings.

Ver. 16. Another participial clause somewhat separated from those foregoing and noting a fourth preliminary needful for Christian stability. Having taken up: parallel with having-girded etc. Same word in Ephesians 6:13.

Shield: large Roman shield some four feet by two and a half, used by heavily armed troops. It was usually of wood covered with leather. Faith: belief of the Gospel, the unique condition of salvation. It saves us from both the guilt and power of sin, as being the one condition of union with Christ.

Burning darts: arrows with affixed torches, used to set fire to ships or towns. So Octavius used against the ships of Antony ‘fire-bearing darts:’ Dio Cassius bk. 1. 34.

The evil one: same word as in Ephesians 6:12, 13. Close parallels in 2 Thessalonians 3:3; Matthew 13:19; 1 John 2:13f; 5:18f. It is equivalent here to the devil in Ephesians 6:11. The evil thoughts which he suggests are like burning darts: for they tend to kindle strange fire in the hearts of men. But they cannot injure those ‘guarded in the power of God through faith:’ 1 Peter 1:5. Since faith is thus a complete protection, it is here called a shield able to quench all the burning darts cast against it. Paul thus teaches the absolute safety of those who believe.

Ye shall be able: in every future attack.

V. 17. And take for an helmet the hope of salvation- 1 Thessalonians 5:8. The head is that part which is most carefully to be defended. One stroke here may prove fatal. The armour for this is the hope of salvation. The lowest degree of this hope is a confidence that God will work the whole work of faith in us; the highest is a full assurance of future glory, added to the experimental knowledge of pardoning love. Armed with this helmet, the hope of the joy set before him, Christ "endured the cross, and despised the shame," Hebrews 12:2. And the sword of the Spirit, the word of God-This Satan cannot withstand, when it is edged and wielded by faith. Till now our armour has been only defensive. But we are to attack Satan, as well as secure ourselves; the shield in one hand, and the sword in the other. Whoever fights with the powers of hell will need both. He that is covered with armour from head to foot, and neglects this, will be foiled after all. This whole description shows us how great a thing it is to be a Christian. The want of any one thing makes him incomplete. Though he has his loins girt with truth, righteousness for a breastplate, his feet shod with the preparation of the gospel, the shield of faith, the helmet of salvation, and the sword of the Spirit; yet one thing he wants after all. What is that? It follows,

Verse 17. Take the helmet of salvation] Or, as it is expressed, 1 Thessalonians 5:8, And for a helmet, the hope of salvation. It has already been observed, in the description of the Grecian armour, that on the crest and other parts of the helmet were a great variety of emblematical figures, and that it is very likely the apostle refers to helmets which had on them an emblematical representation of hope; viz. that the person should be safe who wore it, that he should be prosperous in all his engagements, and ever escape safe from battle. So the hope of conquering every adversary and surmounting every difficulty, through the blood of the Lamb, is as a helmet that protects the head; an impenetrable one, that the blow of the battle-axe cannot cleave. The hope of continual safety and protection, built on the promises of God, to which the upright follower of Christ feels he has a Divine right, protects the understanding from being darkened, and the judgment from being confused by any temptations of Satan, or subtle arguments of the sophistical ungodly. He who carries Christ in his heart cannot be cheated out of the hope of his heaven,

The sword of the Spirit] See what is said before on xifov and macaira, in the account of the Greek armour. The sword of which St. Paul speaks is, as he explains it, the word of God; that is, the revelation which God has given of himself, or what we call the Holy Scriptures. This is called the sword of the Spirit, because it comes from the Holy Spirit, and receives its fulfilment in the soul through the operation of the Holy Spirit. An ability to quote this on proper occasions, and especially in times of temptation and trial, has a wonderful tendency to cut in pieces the snares of the adversary. In God’s word a genuine Christian may have unlimited confidence, and to every purpose to which it is applicable it may be brought with the greatest effect. The shield, faith, and the sword-the word of God, or faith in God’s unchangeable word, are the principal armour of the soul. He in whom the word of God dwells richly, and who has that faith by which he knows that he has redemption, even the forgiveness of sins, need not fear the power of any adversary. He stands fast in the liberty wherewith Christ hath made him free. Some suppose that tou pneumatov, of the Spirit, should be understood of our own spirit or soul; the word of God being the proper sword of the soul, or that offensive weapon the only one which the soul uses. But though it is true that every Christian soul has this for its sword, yet the first meaning is the most likely.

Verse 17. And take the helmet of salvation — That is, the hope of salvation, as it is expressed in the parallel passage, 1 Thessalonians 5:8. The helmet was for the defence of the head, a part which it concerned them most carefully to defend, because one stroke there might easily have proved fatal. Thus it concerns the Christian to defend his mind, courage, and fortitude against all temptations to dejection and despondency, by a lively hope of eternal life, felicity, and glory, built on the promises of God, which ensure that salvation to those disciples of Christ, whose faith continues to the end to work by love. Armed with this helmet, the hope of the joy set before him, Christ endured the cross and despised the shame. Hence this hope is termed (Hebrews 6:19) an anchor of the soul, sure and steadfast, entering into that within the veil. Hitherto our armour has been only defensive: but we are to attack Satan, as well as to secure ourselves. The apostle therefore adds, and the sword of the Spirit, which is the word of God — Here the apostle calls the word of God the sword of the Spirit, because it was given by inspiration of the Spirit; and because the doctrines, promises, and precepts of it, are the most effectual means of putting our spiritual enemies to flight. Of this efficacy of the word of God, we have an illustrious example in our Lord’s temptations in the wilderness, who put the devil to flight by quotations from the Scriptures of the Old Testament. And if we would repel his attacks with success, we must not only take the fore-mentioned shield in one hand, but this sword of the Spirit in the other; for whoever fights with the powers of darkness, will need both. He that is covered with armour from head to foot, and neglects this, will be foiled after all.

We may observe here, with Beza, that all the parts of the complete armour of the ancients are elegantly introduced in the apostle’s account of the Christian’s complete armour. For there is, first, the military belt, called by the Greeks zwsthr, and by the Latins balteus. This covered the two parts of the breast-plate where they joined. The breast-plate was the second article of the complete armour, and consisted of two pieces; the one reaching from the neck to the navel, and the other hanging from thence to the knees. The former was called qwrax, the latter zwma. Accordingly, in the parallel passage, 1 Thessalonians 5:8, the breast-plate is said to consist of two parts, faith and love. Next to the breast-plate were the greaves, which made the third article of the complete armour. They were called by the Greeks knhmidev, and by the Latins ocreæ, and were made of gold, or silver, or brass, or iron, and were designed to defend the legs and feet against the strokes of stones or arrows. Thus Goliah had greaves of brass upon his legs, 1 Samuel 17:6. The fourth article of the complete armour was the helmet, which likewise was made of metals of different sorts, and was used to defend the head against the strokes of swords, and missile weapons. Add, in the fifth place, the shield, and the whole body is completely covered. But, besides the defensive armour, just now described, offensive weapons were likewise necessary to render the soldier’s armour complete; particularly the sword, to which, as we have seen, the apostle alludes, in speaking of the Christian armour. They had darts, likewise, or javelins, referred to verse 16. This whole description, given by St. Paul, shows how great a thing it is to be a Christian: the want of any one of the particulars here mentioned makes his character incomplete. Though he have his loins girt with truth, righteousness for a breast-plate, his feet shod with the peace of the gospel, the shield of faith, the helmet of hope, and the sword of the Spirit; yet one thing he wants after all. What is that? It follows in the next verse.

Ver. 17, 18. Take the helmet, the hope, of salvation. The helmet covered the head, having in its superior structure the wide gueles of some wild beast, or the like figure. The valiant ones of Christ must know nothing of discouragement and despair.

And the sword of the Spirit, which is the word of God. The word emanating from the living oracle, Out of whose mouth goes a sharp two-edged sword. With this the Lord causes the people to fall under him, pierced in the heart. With this sword he hewed his enemies to pieces in the temple. “Woe unto you, scribes, pharisees, hypocrites.” We must with wisdom and courage attack the enemy; for if we, like the fallen prophet in Bethel, hold our peace at the wickedness of the age, God will not hold his peace at us. — We must do it with all the forms of prayer, and constant exercises of devotion, adoring, confessing, and pleading with heaven.

17. Helmet—The soldier’s cap, made of wood, of skins of wild beasts, or of metal, adorned with plumes, and framed to protect the head against the darts or blows of the foe. Of salvation—Safety, moral, spiritual, and eternal; safety from the missiles of Satan, and from sin, death, and hell. This warrior, then, is well protected, crowned even now with eternal salvation; and, as said above, sure to conquer unless he turns coward or apostate. But besides all this defense, he bears the emblem of all offensive war, the sword. The word of God—As the New Testament was not then written, this word of God must be the Old Testament, and the living word of the gospel as already preached, and being in process of writing by Christ’s authorized apostles. This sword is of the Spirit because the word is by the Spirit. And when the apostolic record was finished, and the volume of the book completed as the canon of Christ’s Church, then the Testaments, Old and New, are the sword of the Spirit wherewith we fight the battles of the faith. With this our Christian soldier will win his victories. He will not, indeed, kill the devil, or quickly drive him from the field; but he may deliver many a victim from his hand. And as for himself, the devil can never wrench the helmet of salvation from his head.

Ver. 17. Two more details of the Christian armour. But, instead of participles as before, these are added in the imperative mood as separate exhortations.

Helmet of salvation: same words in Isaiah 59:17. [This accounts probably for the peculiar form of the word salvation, a form not used elsewhere by Paul but found in Luke 2:30; 3:6.]

Salvation: in its widest sense, viz. present deliverance from sin to be consummated in eternity by complete deliverance from every kind of evil. Such salvation is a helmet covering our heads from what would otherwise be fatal blows. Cp. 1 Thessalonians 5:8, put on… as a helmet, hope of salvation.

Sword: as in Romans 8:35; 13:4; Acts 16:27. The one weapon of attack here mentioned.

Of the Spirit: either as given by the Spirit, like panoply of God; or used by the Spirit. These senses here almost coincide.

Word of God: same words in Hebrews 11:3. Cp. ‘word of Christ’ in Romans 10:17. It can be no other than the Gospel, the mighty voice of God raising into new life those who were spiritually dead. The word preached is a sword: for, armed with it, the servants of Christ attack and over turn the kingdom of darkness and set free its captives. It is put into their hands by the Spirit of God. For, under His influence were spoken (Acts 1:2) even the words of Jesus. And He is with the preacher making His word to be a sharp sword in the hearts of those who hear. Such is Paul’s description of the enemy with whom the Christian has to fight and of the armament needed for victory. Our foes are both one and many; and our real foes are unseen and superhuman. They consist of successive ranks of evil angels ruling from their lofty abode the material world around us, and acting under direction of one guileful chief. Well may the time of their most severe attack be called the evil day. Paul bids his readers hold their own in face of these tremendous foes. And, that they may do this, he bids them appropriate the whole equipment provided for them by God. First of all, the soldier must gird himself, for attack or defence; then put on his breastplate covering the chief part of his body, and his sandals so as to be ready at a moment’s notice to march against the enemy. For still further protection, he must take up and carry the great shield; and with his right hand put on the helmet and grasp his sword. Paul mentions only one weapon of attack but several pieces of defensive armour, because his chief thought is to encourage his readers to maintain their position against the onslaught of tremendous foes. To this end they need knowledge of the eternal realities, strict integrity, a readiness for every emergency prompted by the glad tidings of peace, firm faith, actual experience of salvation borne triumphantly aloft, and in their lips the recorded words of God to man.

V. 18. Praying always-At all times, and on every occasion, in midst of all employments, inwardly praying without ceasing.

By the Spirit-Through the influence of the Holy Spirit.

With all prayer-With all sort of prayer, public, private, mental, vocal. Some are careful in respect of one kind of prayer, and negligent in others. If we would have the petitions we ask, let us use all. Some there are who use only mental prayer or ejaculations, and think they are in a state of grace, and use a way of worship, far superior to any other: but such only fancy themselves to be above what is really above them; it requiring far more grace to be enabled to pour out a fervent and continued prayer, than to offer up mental aspirations.

And supplication-Repeating and urging our prayer, as Christ did in the garden.

And watching-Inwardly attending on God, to know his will, to gain power to do it, and to attain to the blessings we desire. With all perseverance-Continuing to the end in this holy exercise. And supplication for all the saints-Wrestling in fervent, continued intercession for others, especially for the faithful, that they may do all the will of God, and be steadfast to the end. Perhaps we receive few answers to prayer, because we do not intercede enough for others.

Verse 18. Praying always] The apostle does not put praying among the armour; had he done so he would have referred it, as he has done all the rest, to some of the Grecian armour; but as he does not do this, therefore we conclude that his account of the armour is ended, and that now, having equipped his spiritual soldier, he shows him the necessity of praying, that he may successfully resist those principalities, powers, the rulers of the darkness of this world, and the spiritual wickednesses in heavenly places, with whom he has to contend. The panoply, or whole armour of God, consists in, 1. the girdle; 2. the breast-plate; 3. the greaves; 4. the shield;

5. the helmet; and 6. the sword. He who had these was completely armed. And as it was the custom of the Grecian armies, before they engaged, to offer prayers to the gods for their success, the apostle shows that these spiritual warriors must depend on the Captain of their salvation, and pray with all prayer, i.e. incessantly, being always in the spirit of prayer, so that they should be ever ready for public, private, mental, or ejaculatory prayer, always depending on HIM who can alone save, and who alone can destroy. When the apostle exhorts Christians to pray with all prayer, we may at once see that he neither means spiritual nor formal prayer, in exclusion of the other. Praying, proseucomenoi, refers to the state of the spirit as well as to the act.

With all prayer] Refers to the different kinds of prayer that is performed in public, in the family, in the closet, in business, on the way, in the heart without a voice, and with the voice from the heart. All those are necessary to the genuine Christian; and he whose heart is right with God will be frequent in the whole. “Some there are,” says a very pious and learned writer, who use only mental prayer or ejaculations, and think they are in a state of grace, and use a way of worship far superior to any other; but such only fancy themselves to be above what is really above them; it requiring far more grace to be enabled to pour out a fervent and continued prayer, than to offer up mental aspirations.” Rev. J. Wesley.

And supplication] There is a difference between proseuch, prayer, and dehsiv, supplication. Some think the former means prayer for the attainment of good; the latter, prayer for averting evil. Supplication however seems to mean prayer continued in, strong and incessant pleadings, till the evil is averted, or the good communicated. There are two things that must be attended to in prayer. 1. That it be en panti kairw, in every time, season, or opportunity; 2. That it should be en pneumati, in or through the Spirit-that the heart should be engaged in it, and that its infirmities should be helped by the Holy Ghost, Watching thereunto] Being always on your guard lest your enemies should surprise you. Watch, not only against evil, but also for opportunities to do good, and for opportunities to receive good. Without watchfulness, prayer and all the spiritual armour will be ineffectual.

With all perseverance] Being always intent on your object, and never losing sight of your danger, or of your interest. The word implies stretching out the neck, and looking about, in order to discern an enemy at a distance.

For all saints] For all Christians; for this was the character by which they were generally distinguished.

Verse 18. Praying always — As if he had said, And join prayer to all these graces, for your defence against your spiritual enemies, and that at all times, and on every occasion, in the midst of all employments, inwardly praying without ceasing, 1 Thessalonians 5:7; with all prayer — Public and private, mental and vocal, ordinary and extraordinary, occasional and solemn. Some are careful with respect to one kind of prayer only, and negligent in others: some use only mental prayer, or ejaculations, and think they are in a high state of grace, and use a way of worship far superior to any other; but such only fancy themselves to be above what is really above them; it requiring far more grace to be enabled to pour out a fervent and continued prayer, than to offer up mental aspirations. If we would receive the petitions we ask, let us use every sort. And supplication — Repeating and urging our prayer, as Christ did in the garden; and watching thereunto — Keeping our minds awake to a sense of our want of the blessings we ask, and of the excellence and necessity of them; and maintaining a lively expectation of receiving them, and also inwardly attending on God to know his will, and gain power to do it. With all perseverance — With unwearied importunity renewing our petitions till they be granted, Luke 18:1-5; 2 Corinthians 12:8; notwithstanding apparent repulses, Matthew 15:22-28. And supplication for all saints — Wrestling in fervent, continued intercessions for others, especially for the faithful, that they may do all the will of God, and be steadfast to the end. Perhaps we receive few answers to prayer, because we do not intercede enough for others.

Ver. 17, 18. Take the helmet, the hope, of salvation. The helmet covered the head, having in its superior structure the wide gueles of some wild beast, or the like figure. The valiant ones of Christ must know nothing of discouragement and despair.

And the sword of the Spirit, which is the word of God. The word emanating from the living oracle, Out of whose mouth goes a sharp two-edged sword. With this the Lord causes the people to fall under him, pierced in the heart. With this sword he hewed his enemies to pieces in the temple. “Woe unto you, scribes, pharisees, hypocrites.” We must with wisdom and courage attack the enemy; for if we, like the fallen prophet in Bethel, hold our peace at the wickedness of the age, God will not hold his peace at us. — We must do it with all the forms of prayer, and constant exercises of devotion, adoring, confessing, and pleading with heaven.

18. The image of the warrior in armour is here dropped; but what was even in ancient times the accompaniment of battle, prayer, is presented as a main part of the Christian soldier’s duty. The knights of the middle ages, who were often model Christian soldiers, consecrated themselves to the divine duty of defending innocence and sustaining justice, with nights of fasting and fervent prayer. All prayer—All its forms and modes; whether public, private, domestic, or secret; whether oral, ejaculatory, or thought without words. Supplication—A special form of prayer, distinguished from ascription and thanksgiving; here specified as matter of special request. Watching—Waking, earnestly and directly thereto. Perseverance—In the frame and purpose of prayer; supplication its direct expression. For all saints—For the common spiritual interests and temporal welfare.

EPHESIANS

SECTION 16. — A REQUEST FOR PRAYER.

CH. 6:18-20.

With all prayer and supplication praying at every season in the Spirit and watching for this with all perseverance and supplication for all the saints; and on my behalf in order that to me may be given utterance, in opening my mouth, with boldness to make known the mystery of the Gospel, for which I am an ambassador in a chain, that in it I may speak boldly, as I must needs speak.

Now come participial clauses containing virtually another exhortation, a collateral addition to those foregoing. In Ephesians 6:14 Paul bade his readers stand firm, and that they might do this bade them put on the armament provided by God. The details are added, at first in the form of past participles, having girded etc. But, as Paul enumerates them he passes unconsciously to direct exhortation in the imperative mood. Now follow two present participles noting, not preliminaries, but accompaniments of the original exhortation. It is best to join these participles to the dominant exhortation of § 15, stand then, rather than to the subordinate exhortation, take the helmet, which is a mere detail. Paul bids his readers to maintain their position in face of all their foes; and while doing this to pray for all the saints (Ephesians 6:18) and (Ephesians 6:19, 20) for himself.

Ver. 18. With or by-means-of: using prayer as a means of obtaining blessing.

Prayer and supplication: as in Philippians 4:6. In every way they must approach God in prayer, and must make petition for definite benefits. In every season: same words in similar connection in Luke 21:36. In the Spirit: prayers prompted by Him. So Romans 8:15, in whom we cry, Abba, Father.

And watching for etc.: a second participial clause, adding further details. Watching: as in Colossians 4:2; 1 Corinthians 16:13. For successful prayer, we must keep wide awake, i.e. with our faculties in full exercise. And this must be accompanied by unlimited perseverance: cognate to a word in Colossians 4:2; Romans 12:12. This suggests that for a continual exercise of our faculties in prayer every kind of sustained effort is needful, and bids us make the effort. Petition: as above. Our watchfulness must be accompanied both by sustained effort and by definite request for definite blessing. Touching all the saints: cp. Ephesians 5:3. It is best to understand the first participial clause in this verse as referring to prayer in general; and the second as going on to speak specifically of prayer for our fellow-Christians.

V. 19. By the opening my mouth-Removing every inward and every outward hinderance.

Verse 19. And for me, that utterance may be given unto me] iJna moi doqeih logov. Kypke has proved by many examples that logov didonai signifies permission and power to defend one’s self in a court of justice; and this sense of the phrase is perfectly applicable to the case of St. Paul, who was an ambassador in bonds, (Ephesians 6:20,) and expected to be called to a public hearing, in which he was not only to defend himself, but to prove the truth and excellency of the Christian religion. And we learn, from Philippians 1:12-14, that he had his desire in this respect; for the things which happened to him fell out to the furtherance of the Gospel, so that his bonds in Christ were manifest in all the palace, and in all other places. Thus God had enabled him to make a most noble defence, by which the Gospel acquired great credit.

The mystery of the Gospel] The whole doctrine of Christ, not fully revealed previously to that time.

Verses 19, 20. And for me also — See on Colossians 4:3; that utterance may be given unto me — Free liberty of expression, every inward and every outward hinderance being removed; that I may open my mouth boldly — May deliver the whole truth without any base fear, shame, or diffidence, considering how important it is to the glory of God, and the salvation of mankind, that it should be so delivered; to make known the mystery of the gospel — In the clearest and most effectual manner. For which I am an ambassador in bonds — The ambassadors of men usually appear in great pomp: in what a different state does the ambassador of Christ appear! The Greek, presbeuw en alusei, is literally, I execute the office of an ambassador in a chain. See on Acts 28:16. As the persons of ambassadors were always sacred, the apostle, in speaking thus, seems to refer to the outrage that was done to his Divine Master in this violation of his liberty.

19. For me—Gradually and modestly the apostle brings them to the individual point, himself. The for before all saints is rather concerning; the for before me is a different word, in behalf of. Pray in regard to the saints in general; but pray especially for your apostle. But though he asks prayer for himself it is for no selfish object. He asks not for freedom from his chain, rescue from the axe, or restoration to his friends, but for greater efficiency in revealing Christ. Utterance—Chrysostom and many others refer this to emancipation from silence imposed by Roman power. Thus he says, (as quoted by Braune,) “My chain suppresses my free utterance, but your prayer opens my mouth, that I may boldly speak.” But by utterance (Gr., word) we rather understand the divine furnishing or prompting of both thought and language, for which, in a degree, every true minister may look. Said Henry Longden, “Prepare your sermon as faithfully as if there were no Holy Spirit: and then preach as trustingly in the Holy Spirit as if you had made no preparation.” I… mouth—Literally, that word may be given me in the opening of my mouth. The Giver of the word is the Opener of the mouth. He does the former by inspiring impulse; he does the latter, first, by providentially opening the way, and then inspiringly by opening the mouth. Boldly—For he who speaks from the divine Opener of the mouth will very likely speak with a free, bold, divine fluency. Mystery—The body of truths contained in the gospel, which are a mystery, unknown to the world until revealed now by Christ and his apostles. Matthew 13:11; note on Colossians 1:26.

Ver. 19. And on my behalf: a particular request for prayer, added to the foregoing more general request.

That to me may be given etc.: purpose and contents of the desired prayer. It expounds on my behalf.

Utterance, or word: as in 1 Corinthians 1:5.

In opening my mouth, or when I open my mouth: same phrase in 2 Corinthians 6:11.

Boldness: unreserved speech, as in 2 Corinthians 3:12. Paul asks his readers to pray that whenever he begins to speak God will give him something to say, in order that with unreserved speech he may make known the Gospel.

The mystery of the Gospel: the secret, known only by those to whom God reveals it, which belongs to the good news announced by Christ. See under 1 Corinthians 3:4. Cp. Colossians 4:3, to speak the mystery of Christ.

V. 20. An ambassador in bonds-The ambassadors of men usually appear in great pomp. How differently does the ambassador of Christ appear!

Verse 20. An ambassador in bonds] An ambassador being the representative of his king, his person was in all civilized countries held sacred. Contrary to the rights of nations, this ambassador of the King of heaven was put in chains! He had however the opportunity of defending himself, and of vindicating the honour of his Master. See above. As I ought to speak.] As becomes the dignity and the importance of the subject.

Verses 19, 20. And for me also — See on Colossians 4:3; that utterance may be given unto me — Free liberty of expression, every inward and every outward hinderance being removed; that I may open my mouth boldly — May deliver the whole truth without any base fear, shame, or diffidence, considering how important it is to the glory of God, and the salvation of mankind, that it should be so delivered; to make known the mystery of the gospel — In the clearest and most effectual manner. For which I am an ambassador in bonds — The ambassadors of men usually appear in great pomp: in what a different state does the ambassador of Christ appear! The Greek, presbeuw en alusei, is literally, I execute the office of an ambassador in a chain. See on Acts 28:16. As the persons of ambassadors were always sacred, the apostle, in speaking thus, seems to refer to the outrage that was done to his Divine Master in this violation of his liberty.

Ver. 20. For which I am an ambassador in bonds. His chain did not supersede his commission, but modified it. He prays that he might preach with clearness, with eloquence and power; and on all subjects magnify the ministry with which he was clothed. — Let us learn of Paul to pray for the like power and influence from on high.

20. For which—Namely, the mystery of the gospel, the revealed offer of peace to men. In bonds—Literally, in a chain. Alluding, perhaps, to the single chain by which he was connected to a Roman soldier. An ambassador, not in robes, but in bonds. His insignia a chain, his retinue a Roman sentinel, his residence a prison; yet a palace, made a palace by the visitations of his Master, the King of kings and the Lord of lords. The apostle means the noble antithesis. He is asserting his own official dignity, not courting sympathy. Hence Wetstein’s note, quoted so often with admiration by commentators, (as Meyer, Eadie, Braune,) “usually ambassadors are by the law of nations sacred and inviolable, and cannot be held in chains,” is below the apostle’s strain. He is by his chain honoured and exalted above all earthly ambassadors. It was language like this that inspired the heroic and martyr spirit in the Church; and caused it, not only to glow so brightly, but to rise to such a height that Christian prudence was obliged to check its sometimes too earthly enthusiasm. It was in the rare character of Paul, “the apostle in a basket,” (Acts 9:25,) the ambassador in a chain, to raise humiliations into sublimities. He is indeed an ambassador, but from what court? From the throne of Christ. To what court? Not to the court of Rome, as one commentator suggests; but to the human race, whose head is Adam. What is his mission? To unfold the mystery of the gospel, in which are terms of reconciliation to the sons of Adam now engaged in the rebellion of Satan. Ought—A term of self-assertion; yet not as a self, but as an apostle and ambassador.

Ver. 20. On behalf of which mystery of the Gospel: i.e. in order to make it known.

I am an ambassador: same word and sense in 2 Corinthians 5:20. It expresses Paul’s sense of the dignity of his apostolic office. In a chain: strange paradox; (for by all nations ambassadors were held to be inviolate;) and a graphic picture of Paul’s present position. The hand which writes or signs this letter is bound by a chain. But since this chain was borne for Christ’s sake and by Christ’s providential arrangement, it was to Paul an honourable badge of office. Moreover, that Paul was bound, made it more needful that God should give him unrestrained speech. Cp. 2 Timothy 2:9.

In order that etc.: ultimate aim of the prayer which Paul requests, supplementing and expounding the purpose given in Ephesians 6:19. In it: in the mystery of the Gospel.

I-may-speak-boldly: cognate to boldness in Ephesians 6:19, keeping before and emphasising the idea of unrestrained speech.

As I must needs speak: same words in same connection in Colossians 4:3. The imperative need for unrestrained proclamation of the Gospel, together with his own solemn and official relation to it, prompt Paul to ask his readers’ prayers that God may give him fit utterance. This section reveals unmistakeably the hand and thought of Paul. The man who himself prays for every Church to which he writes may well ask his readers’ prayer for all the saints. And this request for prayer on his own behalf, attesting as it does his deep sense of the efficacy of prayer, is in close harmony with similar requests in Romans 15:30; 2 Corinthians 1:11; Colossians 4:3; 1 Thessalonians 5:25; 2 Thessalonians 3:1; and with Philippians 1:19. The word ambassador is one of many proofs of his consciousness of the grandeur of his office: cp. Ephesians 3:2; Romans 15:15, 16; 2 Corinthians 3:6; 11:2; 13:10.

V. 21. Ye also-As well as others.

Verse 21. That ye also] As well as other Churches to whom I have communicated the dealings both of God and man to me.

May know my affairs] May be acquainted with my situation and circumstances.

And how I do] How I employ my time, and what fruit there is of my apostolical labours.

Tychicus, a beloved brother] We learn, from Acts 20:4, that Tychicus was of Asia, and that he was a useful companion of St. Paul. See the note on the above place.

This same person, and with the same character and commendation, is mentioned in the Epistle to the Colossians, Colossians 4:7. He is mentioned also in Titus 3:12, and in 2 Timothy 4:12; from all these places it is evident that he was a person in whom the apostle had the highest confidence, and that he was a very eminent minister of Christ.

Verses 21, 22. That ye also — As well as others; may know my affairs — The things which have happened to me, and what I am doing at present: or, the things which relate to me, as the expression, ta kat’ eme, which occurs likewise Philippians 1:12, signifies. The apostle means that he wished the Ephesians, as well as the Philippians and Colossians, to know what success he had had in preaching at Rome, what opposition he had met with, what comfort he had enjoyed under his sufferings, what converts he had made to Christ, and in what manner the evidences of the gospel affected the minds of the inhabitants of Rome. These, and such like things, he sent Tychicus to make known to them.

21. From the ambassador he now passes to the man. But of his personalities no record is made; no mention more lasting than the breath of his messenger. Tychicus—One of the group of subordinates around Paul, made a group by the attractions of his character. See Colossians 4:7, 8.

EPHESIANS

SECTION 17. — ABOUT TYCHICUS. FAREWELL.

CH. 6:21-24.

But that ye may know the matters touching me, how I am doing, Tychicus, the beloved brother and faithful minister in the Lord, will make known to you all things, whom I have sent to you for this very thing that ye may know the things about us and that he may encourage your hearts.

Peace to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. Grace be with all who love our Lord Jesus Christ with incorruptness.

Ver. 21.-22. A close and verbal parallel with Colossians 4:7, 8. Also ye: as well as others who are to receive like information. It is a note of genuineness. For from Colossians 4:7 we learn that Tychicus was commissioned to carry intelligence and encouragement to others besides those to whom this letter was written. So slight an indication is not like the work of a personator. And such a one would probably have mentioned Onesimus.

Encourage your hearts: as in Colossians 4:8.

V. 22. That he might comfort your hearts-By relating the supports I find from God, and the success of the gospel.

Verse 22. Whom I have sent-for the same purpose] Namely, that the Ephesians might know his affairs, and those of the Church at Rome: messengers of this kind frequently passed between the Churches in those ancient times.

Comfort your hearts.] By showing you how powerfully he was upheld in all his tribulations, and how God turned his bonds to the furtherance of the Gospel. This must have been great consolation to all the followers of God; and particularly to those in Ephesus or Laodicea, or to whomsoever the epistle was directed. The question, To whom was it sent? is divided between the Ephesians and the Laodiceans. Dr. Lardner has argued strongly in favour of the former; Dr. Paley not less so in favour of the latter.

Verses 21, 22. That ye also — As well as others; may know my affairs — The things which have happened to me, and what I am doing at present: or, the things which relate to me, as the expression, ta kat’ eme, which occurs likewise Philippians 1:12, signifies. The apostle means that he wished the Ephesians, as well as the Philippians and Colossians, to know what success he had had in preaching at Rome, what opposition he had met with, what comfort he had enjoyed under his sufferings, what converts he had made to Christ, and in what manner the evidences of the gospel affected the minds of the inhabitants of Rome. These, and such like things, he sent Tychicus to make known to them.

22. Peace—The eastern salam imbued with the gospel spirit. The brethren—In an unusual third person. Love—Not merely pagan nor Jewish, but imbued with faith in Christ; such love, therefore, as none but his faithful possess. These, that is, the power for these, must be from God; their exercise must be from us. They are from God the Father, as the primal source; and from Christ, medium and channel.

EPHESIANS

SECTION 17. — ABOUT TYCHICUS. FAREWELL.

CH. 6:21-24.

But that ye may know the matters touching me, how I am doing, Tychicus, the beloved brother and faithful minister in the Lord, will make known to you all things, whom I have sent to you for this very thing that ye may know the things about us and that he may encourage your hearts.

Peace to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. Grace be with all who love our Lord Jesus Christ with incorruptness.

Ver. 21.-22. A close and verbal parallel with Colossians 4:7, 8. Also ye: as well as others who are to receive like information. It is a note of genuineness. For from Colossians 4:7 we learn that Tychicus was commissioned to carry intelligence and encouragement to others besides those to whom this letter was written. So slight an indication is not like the work of a personator. And such a one would probably have mentioned Onesimus.

Encourage your hearts: as in Colossians 4:8.

V. 23. Peace-This verse recapitulates the whole epistle.

Verse 23. Peace be to the brethren] If the epistle were really sent to the Ephesians, a people with whom the apostle was so intimately acquainted, it is strange that he mentions no person by name. This objection, on which Dr. Paley lays great stress, (see the preface to this epistle,) has not been successfully answered.

Peace] All prosperity, and continual union with God and among yourselves; and love to God and man, the principle of all obedience and union; with faith, continually increasing, and growing stronger and stronger, from God the Father, as the fountain of all our mercies, and the Lord Jesus Christ, through whose sacrifice and mediation they all come.

Verses 23, 24. Peace be to the brethren — That is, all prosperity in matters temporal and spiritual; and love — To God, one another, and all the saints, arising from God’s love to you; with faith — In God, in Christ, and his gospel, accompanied with every other grace; from God the Father — The original source of all our blessings; and the Lord Jesus Christ — Through whose mediation alone they are communicated to us. Grace — The unmerited favour of God, and those influences of his Spirit, which are the effect thereof; be with all them that love our Lord Jesus in sincerity — En afqarsia, literally, in incorruption: that is, without any mixture of corrupt affections, or without decay; who continue to love him till grace shall end in glory.

Ver. 23.-24. Peace: inward rest prompting outward harmony, as in Ephesians 1:2. At the end of an Epistle, only here and Galatians 6:16.

To the brethren: noting their close relation to each other and to Paul. This suggests the addition and love: i.e. one to another, its usual sense when not otherwise defined. See under 1 Corinthians 13:1. With faith: more fully Galatians 5:6, faith working by means of love. From God etc.: source of this inward rest, and of this mutual love associated with faith. For the former compare Ephesians 1:2; and for the latter 1 John 4:19, we love because He first loved us. Both peace and love with faith are a work and gift of God and of Christ. Grace with all who love etc.: a contrast to 1 Corinthians 16:22. In incorruptness: same words in 1 Corinthians 15:42. The absence of decay (so Romans 2:7; 2 Timothy 1:10) which will characterize our resurrection bodies must characterize our present love to Christ. REVIEW OF THE EPISTLE. As usual, Paul’s first words, after a Christian greeting, are praise to God. But, in what seems to have been a circular letter to several Churches, his thanks are not for special blessings to his readers but for the blessings conferred on all the people of God. These he traces to their source in a purpose of God in Christ older than the world but now made known to men, viz. His purpose to unite under the rule of Christ both earth and heaven. This purpose embraces not only those who were long waiting for the appearance of Christ but also the Gentile readers of this Epistle who have already received as a seal of their acceptance the Spirit of God promised of old to Israel.

All this, and what he has heard about their faith and faithfulness, move Paul to constant thanks on his readers’ behalf. His praise turns imperceptibly into prayer. He prays that God may give to them the Holy Spirit to reveal the things of God and specially to teach how great are the blessings to which He has called them, how rich is the inheritance belonging to the people of God, and how mighty the power at work in those that believe. Of this last Paul gives a measure in the power which raised Christ from the grave and to heaven, above the highest ranks of angels. He adds that God gave Christ, thus exalted, to the Church to be its Head, and the Church to be His body and His fulness.

The assertion that the power which raised Christ from the grave is at work in believers, Paul goes on to prove by saying that, in consequence of their sins which brought them under the anger of God, both his readers and himself were once dead; and that, by saving them through faith, God had raised them from the dead and made them sharers of the throne of Christ. He did this in order to reveal throughout eternity, in His kindness to them, the abundance of His favour to men. This salvation was wrought by the creative power of God, not prompted by any good in man, but designed by God to lead to good works.

Having described salvation as an inward and spiritual change from death to life, Paul goes on to describe it as a changed relation to the covenant-people of God. They who were once far off aliens have, through the death of Christ, been brought near and built into the rising walls of the living temple of God.

In view of all this the Apostle seemed to be approaching God in prayer. But he pauses for a moment to say that to himself and others had been revealed a secret hidden during long ages, viz. God’s purpose, mentioned above, to unite Jews and Gentiles into one body, in order thus to reveal to the various ranks of heaven, by this wonderful accomplishment of a divine purpose, His own manifold wisdom. In view of all this, Paul turns solemnly to God in prayer that He may give to his readers spiritual strength, by the indwelling presence of Christ, that thus they may be able to comprehend the incomprehensible love of God, and that thus they may be made full to an extent limited only by the fulness of God. And, while offering this great prayer he remembers that God is able to surpass in fulfilment all prayers and thoughts of men.

From this mount of transfiguration Paul comes down to discuss, in the light of the glory there revealed, matters of practical life. He begs his readers to walk worthy of their divine call; and specially urges them to do all they can to preserve Christian unity. This last exhortation he supports by pointing to the great spiritual unities on which rest the Christian Church. From unity he passes to the various spiritual gifts with which the triumphant Saviour has enriched His Church in order that it may lay aside the vacillation of childhood and grow into Christian manhood, into a compact and healthy body in which each part helps the well-being and development of the whole. He reminds his readers of the darkness and sin around them, and of the better lesson they have learnt, viz. that in Christ the old life of sin has been laid aside and a new life put on. What is involved in this change, is then expounded in an informal but appropriate series of general precepts. Falsehood, inordinate anger, theft, evil-speaking, and such things must be laid aside: and Christian kindness must take their place. For all sin excludes from the kingdom of God and brings the sinner under the anger of God. His servants must not only avoid, but rebuke, the shameful practices of the heathen. For they are children of the light: and light ever reveals the hidden things of darkness. All this needs wisdom. Instead of the drunken songs of the godless there must be songs of praise to God. And each must loyally accept his place in the social order.

These last words are a stepping-stone to directions about the three most conspicuous social relations. Wives must view their husbands as set over them by Christ, and thus in some sense sharing His authority. And husbands must remember that this authority lays upon them an obligation to imitate Christ’s love to, and self-sacrifice for, the Church. Just as the Church is united to Christ as the body to the head, so the ancient record of creation says that husband and wife are one flesh. Consequently, the husband’s kindness or unkindness to his wife is kindness or unkindness to himself. In view of this mysterious relation, the husband must love his wife, and the wife reverence her husband, Similar mutual duties, resting upon their relation to Christ, rest upon children and parents, servants and masters.

All that remains is an exhortation to maintain, armed by the might of Christ, an unbroken front in face of the tremendous spiritual enemies arrayed against the Christian. In this inevitable and deadly conflict, God has provided for His servants a complete armament. The truth is their girdle, righteousness their breastplate: and the good news of salvation will fit their feet for the path before them. Faith will preserve them from the darts of the enemy, salvation will enable them to lift up their heads in triumph; and the word which God has put into their lips will be an effective weapon of attack. The Apostle begs their prayers for all Christians, and for himself that he may be able to proclaim the Gospel as the necessities of the case demand.

All personal matters are left to Tychicus, the bearer of the letter. The width of view already noted as characterizing the Epistles to the Colossians characterizes also that to the Ephesians. But the one Epistle is by no means a duplicate of the other. The same keen eye looks now, with independent gaze, in a some what different direction. And the tone of the letters is different. Forceful argument and appeal against perilous error have given place to the serenity of victory. Again the Apostle’s thought ascends the stream of time to its source in eternity; not as before to search out the origin of the material universe, but to contemplate the salvation of man when salvation was only a deliberate thought in the eternal mind of God. Even the historic distinction of Jew and Gentile, separated for a time that they may be united for ever, is viewed in the light of this eternal purpose. The various ranks of angels are still in sight. They bow to their ascending Lord; and they will learn from saved and united humanity the many-sided wisdom of God. The conception of the Church receives a marked development. Throughout the Epistle the ideal Church is ever before us, one and manifold, in its relation to the one Spirit and Lord and God, as the permanent realization of the eternal purpose of God, and as the chosen Bride of Christ, purified by Him that she may be His for ever. Already in other Epistles we have witnessed Paul’s approach to God in prayer. But in the Epistle we now close his prayer takes a more sustained and loftier flight. With strong wing he follows, in spiritual elevation, his rising Lord, and with mighty effort endeavours to grasp the infinite love of Christ and to make his own the infinite fulness of God. And on the summit of his lofty flight, raised by the power of God working in him, he seems to join the chorus of the glorified Church in its eternal song.

V. 24. In sincerity-Or in incorruption; without corrupting his genuine gospel, without any mixture of corrupt affections. And that with continuance, till grace issue in glory.

NOTES ON ST. PAUL'S EPISTLE

TO THE PHILIPPIANS.

PHILIPPI was so called from Philip, king of Macedonia, who much enlarged and beautified it. Afterwards it became a Roman colony, and the chief city of that part of Macedonia. Hither St. Paul was sent by a vision to preach and here, not long after his coming, he was shamefully entreated. Nevertheless many were converted by him, during the short time of his abode there; by whose liberality he was more assisted than by any other church of his planting. And they had now sent large assistance to him by Epaphroditus; by whom he returns them this epistle.

IT CONTAINS SIX PARTS,

I. The inscription, Philippians 1:1, 2

II. Thanksgiving and prayers for them, 3-11

III. He relates his present state and good hope, 12-24 Whence he exhorts them,

1. While he remains with them to walk worthy of the gospel, 25-30- Philippians 2:1-16

2. Though he should be killed, to rejoice with him, 17,18 And promises,

1. To certify them of all things by Timotheus, 19-24

2. In the mean time to send Epaphroditus, 25-30

IV. He exhorts them to rejoice, Philippians 3:1-3 Admonishing them to beware of false teachers, and to imitate the true, 2-21 Commending concord, iv. 1-3 He again exhorts them to joy and meekness, 4-7 And to whatsoever things are excellent, 8-9

V. He accepts of their liberality, 10-20

VI. The conclusion, 21-23

Verse 24. Grace be with all them] May the Divine favour, and all the benedictions flowing from it, be with all them who love our Lord Jesus Christ, who has so loved us as to give his life to redeem ours, and to save us unto life eternal.

In sincerity.] en afqarsia. In incorruptibility. Those who show the genuineness of their love, by walking before him in holiness of life. Many profess to love our Lord Jesus who are corrupt in all their ways; on these the grace or favour of God cannot rest; they profess to know him, but in works deny him. Such can neither expect favour here, nor hereafter. Amen.] This is wanting in ABFG, and some others. It is, however, more likely to be a genuine subscription here than most others of its kind. The apostle might have sealed his most earnest wish by this word, which means not so much, so be it! or may it be so! but rather implies the faithfulness of him who had given the promises, and whose prerogative it was to give effect to the prayers which his own Spirit had inspired.

The principal subscriptions to this epistle are the following: To the Ephesians. The Epistle to the Ephesians is finished. To the Ephesians, written from Rome. To the Ephesians, written from Rome by Tychicus. (This is the subscription which we have followed; and it is that of the larger number of modern MSS. and editions.) The Epistle to the Ephesians, written from Rome, and sent by Tychicus-SYRIAC. To the

Ephesians.-ÆTHIOPIC. VULGATE, no subscription. The end of this epistle, which was written from Rome by Tychicus. Praise be to God for ever. Amen.-ARABIC. Written at Rome, and sent by Tychicus.-COPTIC. The SAHIDIC is defective. The Epistle to the Ephesians is ended, which was written at Rome by Tychicus.-Philoxenian SYRIAC.

We have had already occasion to observe that the subscriptions to the sacred books were not written by the authors themselves, but were added in a much later age, and generally by unskilful hands. They are consequently not much to be depended on, and never should be quoted as a part of the Divine oracles.

1. IT may be supposed that on the principal subject of this concluding chapter, the armour of God, I should have been much more diffuse. I answer, my constant aim is just to say enough, and no more, on any point. Whether I attain this, in general, or not, I can still say it is what I have desired. As to the Christian armour, it does not appear to me that the apostle has couched such a profusion of mystical meaning in it as to require a huge volume to explain. I believe the Ephesians did not understand it so; nor did the primitive Church of God. Men of rich imaginations may write large volumes on such subjects; but when they come to be fairly examined, they will be found not to be explanations of the text, on which they professedly treat, but immense bodies of divinity, in which the peculiar creed of the writer, both with respect to doctrine and discipline, is amply set forth. Mr. Gurnal’s Christian Armour contains a great many excellences; but surely it does not require such a volume to explain the five verses of this chapter, in which the apostle speaks of the spiritual armour. The grand design of the apostle was to show that truth, righteousness, obedience to the Gospel, faith in our Lord Jesus Christ, a well grounded hope of salvation, a thorough knowledge of the word of God, and a continual dependence on and application to him by prayer, were essentially necessary to every soul who desired to walk uprightly in this life, and finally to attain everlasting blessedness. This is the obvious meaning of the apostle; in this sense it was understood by the Ephesians, and by the primitive Church; we may amplify it as we please.

2. In two or three places, in the preceding notes, I have referred to a piece on a very remarkable rule relative to the Greek article, to be introduced at the end. From the labours of several learned men this subject has acquired considerable importance, and has excited no small interest among Biblical critics. The late benevolent, learned, and excellent Mr. Granville Sharp was, I believe, the first who brought this subject fairly before the public; he was followed by the Rev. Dr. Wordsworth, a learned and intelligent clergyman of the Established Church.

The Rev. Dr. Middleton, late bishop of Calcutta, has presented the subject in all its force and excellence, fortified by innumerable proofs, and a great variety of critical disquisition. The principal design of these writers was to exhibit a new and substantial mode of proving the Divinity of our Lord and Saviour. Their works are before the public, and within the reach of all who are capable of judging of this mode of proof.

The piece which I now subjoin is the result of the researches of one of my literary friends, H. S. Boyd, Esq., author of Translations from Chrysostom, &c., who has read the Greek writers, both sacred and profane, with peculiar attention; and has collected a vast number of additional examples, both from prose and poetic writers, for the confirmation and illustration of the rule in question, and in support of the great doctrine of the Godhead of Christ.

The critical reader, who has entered into this subject, will be glad to see such a number of pointed examples brought within his reach, which at once serve the purpose both of philology and divinity. The learned author has transmitted them to me for the purpose of insertion in this place; but want of room has obliged me to omit several of his quotations.* * Since Dr. Clarke wrote this paragraph, the Essay on the Greek Article has undergone a careful revision by the author, and several additions have been made to it, which will, it is hoped, be valuable to the critical reader. It is now introduced in a separate form from the Commentary.-THE PUBLISHERS.

See Ancillary Writings for “An Essay On The Greek Article.” I would not wish the reader to suppose that these are the only proofs of the grand doctrine of the Godhead of Christ; they are not: the Holy Scripture, in its plain, obvious meaning, independently of such criticism, affords the most luminous and convincing proofs of the doctrine in question; but this is no sufficient reason that we should reject any additional light which may come to us in the way of Divine Providence.

Finished the correction for a new edition, Dec. 15th, 1831.

Verses 23, 24. Peace be to the brethren — That is, all prosperity in matters temporal and spiritual; and love — To God, one another, and all the saints, arising from God’s love to you; with faith — In God, in Christ, and his gospel, accompanied with every other grace; from God the Father — The original source of all our blessings; and the Lord Jesus Christ — Through whose mediation alone they are communicated to us. Grace — The unmerited favour of God, and those influences of his Spirit, which are the effect thereof; be with all them that love our Lord Jesus in sincerity — En afqarsia, literally, in incorruption: that is, without any mixture of corrupt affections, or without decay; who continue to love him till grace shall end in glory.

24. Grace—A benedictory and valedictory prayer concerning all saints, verse 18. In remembering each other let us remember the holy all. In sincerity—Rather, in incorruption. The Greek term afqarsia is the incorruption in 1 Corinthians 15:42, of our resurrection bodies, by which, unlike our mortal bodies, they change not, putrefy not, disintegrate not, but remain in endless life, bloom, and power. And thus this sublime epistle, this lofty manifesto of Christ’s ambassador in a chain, ends worthily of itself in immortality; the immortality of the love of Christ its glorious theme indeed!

Ver. 23.-24. Peace: inward rest prompting outward harmony, as in Ephesians 1:2. At the end of an Epistle, only here and Galatians 6:16.

To the brethren: noting their close relation to each other and to Paul. This suggests the addition and love: i.e. one to another, its usual sense when not otherwise defined. See under 1 Corinthians 13:1. With faith: more fully Galatians 5:6, faith working by means of love. From God etc.: source of this inward rest, and of this mutual love associated with faith. For the former compare Ephesians 1:2; and for the latter 1 John 4:19, we love because He first loved us. Both peace and love with faith are a work and gift of God and of Christ. Grace with all who love etc.: a contrast to 1 Corinthians 16:22. In incorruptness: same words in 1 Corinthians 15:42. The absence of decay (so Romans 2:7; 2 Timothy 1:10) which will characterize our resurrection bodies must characterize our present love to Christ. REVIEW OF THE EPISTLE. As usual, Paul’s first words, after a Christian greeting, are praise to God. But, in what seems to have been a circular letter to several Churches, his thanks are not for special blessings to his readers but for the blessings conferred on all the people of God. These he traces to their source in a purpose of God in Christ older than the world but now made known to men, viz. His purpose to unite under the rule of Christ both earth and heaven. This purpose embraces not only those who were long waiting for the appearance of Christ but also the Gentile readers of this Epistle who have already received as a seal of their acceptance the Spirit of God promised of old to Israel.

All this, and what he has heard about their faith and faithfulness, move Paul to constant thanks on his readers’ behalf. His praise turns imperceptibly into prayer. He prays that God may give to them the Holy Spirit to reveal the things of God and specially to teach how great are the blessings to which He has called them, how rich is the inheritance belonging to the people of God, and how mighty the power at work in those that believe. Of this last Paul gives a measure in the power which raised Christ from the grave and to heaven, above the highest ranks of angels. He adds that God gave Christ, thus exalted, to the Church to be its Head, and the Church to be His body and His fulness.

The assertion that the power which raised Christ from the grave is at work in believers, Paul goes on to prove by saying that, in consequence of their sins which brought them under the anger of God, both his readers and himself were once dead; and that, by saving them through faith, God had raised them from the dead and made them sharers of the throne of Christ. He did this in order to reveal throughout eternity, in His kindness to them, the abundance of His favour to men. This salvation was wrought by the creative power of God, not prompted by any good in man, but designed by God to lead to good works.

Having described salvation as an inward and spiritual change from death to life, Paul goes on to describe it as a changed relation to the covenant-people of God. They who were once far off aliens have, through the death of Christ, been brought near and built into the rising walls of the living temple of God.

In view of all this the Apostle seemed to be approaching God in prayer. But he pauses for a moment to say that to himself and others had been revealed a secret hidden during long ages, viz. God’s purpose, mentioned above, to unite Jews and Gentiles into one body, in order thus to reveal to the various ranks of heaven, by this wonderful accomplishment of a divine purpose, His own manifold wisdom. In view of all this, Paul turns solemnly to God in prayer that He may give to his readers spiritual strength, by the indwelling presence of Christ, that thus they may be able to comprehend the incomprehensible love of God, and that thus they may be made full to an extent limited only by the fulness of God. And, while offering this great prayer he remembers that God is able to surpass in fulfilment all prayers and thoughts of men.

From this mount of transfiguration Paul comes down to discuss, in the light of the glory there revealed, matters of practical life. He begs his readers to walk worthy of their divine call; and specially urges them to do all they can to preserve Christian unity. This last exhortation he supports by pointing to the great spiritual unities on which rest the Christian Church. From unity he passes to the various spiritual gifts with which the triumphant Saviour has enriched His Church in order that it may lay aside the vacillation of childhood and grow into Christian manhood, into a compact and healthy body in which each part helps the well-being and development of the whole. He reminds his readers of the darkness and sin around them, and of the better lesson they have learnt, viz. that in Christ the old life of sin has been laid aside and a new life put on. What is involved in this change, is then expounded in an informal but appropriate series of general precepts. Falsehood, inordinate anger, theft, evil-speaking, and such things must be laid aside: and Christian kindness must take their place. For all sin excludes from the kingdom of God and brings the sinner under the anger of God. His servants must not only avoid, but rebuke, the shameful practices of the heathen. For they are children of the light: and light ever reveals the hidden things of darkness. All this needs wisdom. Instead of the drunken songs of the godless there must be songs of praise to God. And each must loyally accept his place in the social order.

These last words are a stepping-stone to directions about the three most conspicuous social relations. Wives must view their husbands as set over them by Christ, and thus in some sense sharing His authority. And husbands must remember that this authority lays upon them an obligation to imitate Christ’s love to, and self-sacrifice for, the Church. Just as the Church is united to Christ as the body to the head, so the ancient record of creation says that husband and wife are one flesh. Consequently, the husband’s kindness or unkindness to his wife is kindness or unkindness to himself. In view of this mysterious relation, the husband must love his wife, and the wife reverence her husband, Similar mutual duties, resting upon their relation to Christ, rest upon children and parents, servants and masters.

All that remains is an exhortation to maintain, armed by the might of Christ, an unbroken front in face of the tremendous spiritual enemies arrayed against the Christian. In this inevitable and deadly conflict, God has provided for His servants a complete armament. The truth is their girdle, righteousness their breastplate: and the good news of salvation will fit their feet for the path before them. Faith will preserve them from the darts of the enemy, salvation will enable them to lift up their heads in triumph; and the word which God has put into their lips will be an effective weapon of attack. The Apostle begs their prayers for all Christians, and for himself that he may be able to proclaim the Gospel as the necessities of the case demand.

All personal matters are left to Tychicus, the bearer of the letter. The width of view already noted as characterizing the Epistles to the Colossians characterizes also that to the Ephesians. But the one Epistle is by no means a duplicate of the other. The same keen eye looks now, with independent gaze, in a some what different direction. And the tone of the letters is different. Forceful argument and appeal against perilous error have given place to the serenity of victory. Again the Apostle’s thought ascends the stream of time to its source in eternity; not as before to search out the origin of the material universe, but to contemplate the salvation of man when salvation was only a deliberate thought in the eternal mind of God. Even the historic distinction of Jew and Gentile, separated for a time that they may be united for ever, is viewed in the light of this eternal purpose. The various ranks of angels are still in sight. They bow to their ascending Lord; and they will learn from saved and united humanity the many-sided wisdom of God. The conception of the Church receives a marked development. Throughout the Epistle the ideal Church is ever before us, one and manifold, in its relation to the one Spirit and Lord and God, as the permanent realization of the eternal purpose of God, and as the chosen Bride of Christ, purified by Him that she may be His for ever. Already in other Epistles we have witnessed Paul’s approach to God in prayer. But in the Epistle we now close his prayer takes a more sustained and loftier flight. With strong wing he follows, in spiritual elevation, his rising Lord, and with mighty effort endeavours to grasp the infinite love of Christ and to make his own the infinite fulness of God. And on the summit of his lofty flight, raised by the power of God working in him, he seems to join the chorus of the glorified Church in its eternal song.